The Builder Magazine

February 1918 - Volume IV - Number 2

 

THE RELIGION OF GEORGE WASHINGTON

BY BRO. GEORGE W. BAIRD, P.G.M., DISTRICT OF COLUMBIA

IN the Grand Lodge Proceedings of South Carolina for 1915, on page 231, Brother W. S. Seipp, Senior Grand Warden of the Grand Lodge of Maryland, is quoted as saying that on a certain occasion the children of a certain Grand Master were entertaining some of their schoolmates, when the name of George Washington was mentioned and it was said among other things that he was a Mason.

 

To the surprise of the good Grand Master, one of the guests said "Oh, no! George Washington was a Catholic," and on being questioned stated further "that the brightest scholars in the world, the holy fathers, had taught them in a parochial school that the immortal George was not only a Catholic but that he, as Commander-in-Chief of the Army, had ordered mass to be said every day in camp !"

 

Occasionally the question of the religion of Brother George Washington has been raised and such claims as the above asserted, which if repeated often enough may be believed. If we sanction by silence such falsehoods we will only have ourselves to blame.

 

Of course, if children of parochial school age are taught such falsehoods, it is no wonder that they should regard the rest of us as mountebanks, all their lives. The mind is more plastic in the primary school age, than ever after and if the "holy fathers" get in their work on children at that age it is not difficult to understand the reason for their superstition and their adhesion to sorcery and to fairy tales, and it is also plainly to be seen why Romanists are opposed to our American public school system.

 

Washington was brought up in the Episcopalian faith and always attended that church. He was at one time a vestryman of Pohick Church and was also a vestryman of Christ Church in Alexandria. These are matters of church record and evidences of his prominence in the Episcopalian faith.

 

The grandmother of the writer was thirteen years of age when Washington died and we well remember hearing her tell that she attended Pohick church on at least one occasion, and she was positive that General Washington was particularly devout in his worship and in his responses during this service.

 

History does not record that Washington "ordered mass to be said in the camps every day," but from a Catholic authority (Sentinel of Liberty, v. II, p. 145) we read of his suppressing the "Pope's Day" in camp, i.e. the anniversary on which the Pope was burned in effigy in certain camps of the Revolutionary Army. This practice of burning the Pope in effigy in these camps is evidence of the esteem in which his holiness was held in that Army.

 

Grief was nation-wide when Washington died. He was held in high esteem; almost idolized by the people. All churches, including the Romish, held memorial services, but in the last named the services were modified, which would not have been the case had they believed that Washington was of their creed. For example, in the circular of Bishop Carrol to his clergy, on the occasion of the death of General Washington, he advises them "not to form their discourses on the model of a funeral sermon, but rather to compose an oration such as might be delivered at an Academy, and on a plan bearing some resemblance to that of Saint Ambrose on the death of the young Emperor Valentine, who was deprived of life before his initiation into our church, but who had discovered in his early age the germ of those extraordinary qualities which expanded themselves in Washington, and flourished with so much lustre during a life of unremitting exertion and eminent usefulness.

 

"If these discourses shall be delivered in churches where the holy sacraments are usually kept it would be proper to remove it, with due honor, to some decent place."

 

It has been claimed that Bishop Carroll was an intimate friend of Washington, though none of Washington's historians even intimate this fact. There is no record of an acquaintance between them until President Washington was invited to distribute the premiums at the commencement exercises of the Jesuit College, in Georgetown, of which Bishop Carrol was president. But it is very certain that the Bishop would not have caused the holy vessels to be removed from the churches during the memorial services, had he not regarded Washington as a heretic.

 

About four years ago there were printed in Romish papers stories on the subject from which the American Citizen has quoted. One is as follows:

 

"Although George Washington, father and first president of our country, was not a Catholic, yet he is said to have kept always hanging over his bed a picture of the Immaculate Conception, which is still to be seen in its old place at Mount Vernon. There is also a tradition that on the night of his death, Father Neale, S.J., of the Maryland Province, was hurriedly sent for, and rowed across the Potomac, where he remained for four hours with the dying Patriot *  *."

 

The Potomac river at Mount Vernon is a good mile wide, and the accompanying map, made in 1795, shows no trail nor road anywhere near that point of the river on the Maryland side, so the priest did not row across at that point. We cannot find record of any Romish church in Maryland nearer than St. Inigoes at that time, and from the U. S. Catholic Historic Magazine, v. I, p. 333, we find Father Neale, S. J., was stationed there.

 

The map, used as this month's frontispiece, was engraved from surveys made in 1795, and it shows every road, path and trail in Charles County and St. Marys County, by which his reverence might travel. Port Tobacco (where there may possibly have been a Romish church) was the nearest town in Maryland but there was no road thence to the Potomac except via Matawoman Creek, from which point there is a waterway fifteen miles in length, after a ride of about eighteen miles.

 

From Port Tobacco by water it is thirty-five miles, and from St. Inigoes by water, it is nearly seventy-five miles to Mount Vernon. The assumption is, therefore, that the inventor of the fairy story discovered the name of Father Neale as being in Maryland, and used this fact to fit into his story.

 

Alexandria is on the Virginia side of the Potomac and only about six miles from Mount Vernon. There was a good bridle-path from Mount Vernon to Alexandria which Washington himself often rode, which must have been familiar to the inhabitants of Fairfax County, and as there was a Romish church in Alexandria it would have been so much more convenient to send there. More than this, Georgetown was but fourteen miles away, with a good bridle-path all the way, and Bishop Carrol (who is claimed to have been a friend of Washington) was stationed at the Jesuit college there.

 

Travel, at that time, was mostly by the river* or on horseback. Trails for bridle-paths were cut through the woods, which accounts for the many hills; for it would seem the path-finders found the distance over a hill shorter than around it. The river is tortuous and the channel narrow. There were no steam-boats in those days and the tides, the fickle winds and the many shoals made river travel slow. Then, let us inquire, how could Father Neale, sent for in a hurry, reach Mount Vernon, "spend four hours with the dying Patriot," and leave with no one at Mount Vernon knowing anything about it?

 

This alleged tradition places the remarkable visit on the night of Washington's death, when Mrs. Washington, private secretary Colonel Lear, Doctor Craik and the servants were in the house and in the room (for the General was not left alone for a moment) and if there were any truth in the story it could not possibly have been kept secret. We believe that the Romanists, more than any other people, are the most ready to announce their acquisitions and conquests.

 

The diary of the private secretary of General Washington, Colonel Tobias Lear, has been in print for many years and has never been challenged. It was written at the time, on the spot, and has so often been verified that there has never been a doubt of its correctness. Colonel Lear wrote:

 

"During his whole illness he spoke but seldom and with great difficulty and distress and in so low and broken a voice as at times hardly to be understood. His patience, fortitude and resignation never forsook him for a moment. In all his distress he uttered not a sigh nor complaint, always endeavoring (from a sense of duty) to take what was offered to him and to do what was desired by his physicians.

 

"At the time of his decease Doctor Craik and myself were in the situation before mentioned. Mrs. Washington and Charlotte were in the room, standing near the door; Mrs. Forbes, the housekeeper was frequently in the room during the day and the evening.

 

"As soon as Doctor Craik could speak, after the distressing scene was closed, he desired one of the servants to ask the gentlemen below to come upstairs. When they came to the bedside, I kissed the head I held in my bosom, laid it down and went to the other side of the room where I was for some time lost in profound grief, until aroused by Christopher desiring care of the General's keys and other things which were taken out of his pockets and which Mrs. Washington directed him to give to me. I wrapped them in the General's handkerchief and took them with me to my room. "About twelve o'clock the corpse was brought down-stairs and laid out in the large room.

 

"Sunday, Dec. 5, 1799.

 

"The foregoing statement, so far as I can recollect, is correct. "James Craik."

 

Thus we have the statement of Colonel Lear verified by Doctor Craik, the attending physician. Continuing his diary, Colonel Lear says he "wrote letters to the President, General Hamilton, General Pinkney,

 

* The writer is familiar with the river, and is descended from ancestors who were actively engaged in river traffic at this period.

 

 Bushrod Washington, Colonel Pell, Captain Hammond and also John Lewis, desiring him to inform his brothers George, Robert and Howell * * *." Mrs. Stewart was sent for. In the morning about ten o'clock Mr. Thomas Peter came down; and about two o'clock Mr. and Mrs. Law. Doctor Craik tarried all day and night. In the evening I consulted with Mr. and Mrs. Law, Mr. Peter and Doctor Craik, on fixing the day for depositing the body in the vault. I wished the ceremony to be postponed until the last of the week, to give time for some of the General's relatives to be here. But Doctor Craik and Mr. Thornton gave it decidedly as their opinion that considering the disorder of which the General died, being of an inflammatory nature, it would not be proper nor perhaps, safe, to keep the body so long and therefore Wednesday was fixed upon to allow a day (Thursday) in case the weather should be unfavorable on Wednesday."

 

The diary for Wednesday shows that "about two o'clock the procession began to move."

 

"The arrangements for the procession were made by Colonels Little and Simms and Mr. Dencale and Mr. Dick. The pall-bearers were Colonels Little, Simms, Gilpin, Payne, Ramsay and Marstaller. Colonel Blackburn preceded the corpse; Colonel Duncale marched with the Militia * * *. Lodge No. 23, Corporation of Alexandria and all other persons preceded by Mr. Anderson and the overseers. When the body arrived at the vault, the Reverend Mr. Davis read the service and pronounced a short extempore speech: the Masons performed their ceremonies and the body was deposited in the vault."

 

From among the number of people mentioned and referred to by Colonel Lear who were on the Mount Vernon premises at the time of the last illness of General Washington, there surely would have been at least one who would have known of the alleged visit of a priest if there had been such a visit, but no word nor intimation of such a "presence" is even hinted at by a soul.

 

Colonel Lear, Doctor Craik and all the pall-bearers were Masons, but not all of them communicants of the church. I cannot discover that anyone has claimed that General Washington died a Romanist, but this has been often intimated. "It is said" that he kept the picture of the Immaculate Conception hanging over his bed, but they are careful not to say who said so, neither can it be found there nor can anyone be found who has any knowledge of it.

 

The story of the visit of Father Neale is a tacit accusation that Colonel Lear, Doctor Craik, Mrs. Washington, the housekeeper and the servants conspired to conceal that "presence": an accusation which seems to the writer to be infamous. I would as soon think of accusing the Virgin Mary as to believe that Mrs. Washington would be guilty of such deception. Perish the thought! The story that Washington kept a picture of the Immaculate Conception hanging over his bed is very doubtful.

 

The writer has many times visited Mount Vernon but has never seen nor heard of any such picture there. Besides this, Washington died in 1799, and the Immaculate Conception was not decreed by the Church of Rome until 1854. It was adopted in the constitution of Pope Piux IX, Ineffabilis Deus, as follows:

 

"We define the doctrine which holds the most blessed Virgin Mary in the first instant of her conception to have been preserved from all stain of original sin by the singular grace and privilege of Almighty God, and through the merits of Jesus Christ," etc.

 

The artist who is alleged to have made such a picture could hardly have anticipated the discovery of the conception fifty-five years in advance. Petrograd was called St. Petersburg until 1914, and if a letter were dated "Petrograd, 1859," none but the faithful could be induced to believe its authenticity.

 

A story printed in the National Hiberian in 1914 (March) says that there are more Washingtons in County Roscommon, Ireland, than in all of England, and that they all have the same "facial expression" as the Father of his Country, the immortal Washington; the intimation being that Washington was Irish. The article was well written and will doubtless be generally believed by the readers of that paper. Its purpose is evident--keep such a story alive and in time it may be generally believed, just as was the story taught to the parochial school-girl mentioned at the beginning of this article.

 

Pohick Church, before referred to, stands on the watershed between Pohick and Accotink creeks a few miles from Mount Vernon. Many very distinguished men have worshipped there including Washington, George Mason and John Marshall. At the outbreak of the Civil War the congregation of Pohick Church was poor and the services in the church irregular. The United States Artillery seized the building, and used it for a stable; the floors were torn out that the horses might stand on soft ground; the windows were broken; the doors unhinged and the holy vessels taken away. The place changed hands a number of times during the war and when the Confederates captured it they made similar use of it. But when the Civil War was ended the vestry of that little church asked Congress for indemnification, but could never recover a cent.

 

The communion service was found in a New York pawn shop; was redeemed and returned by a New Yorker, but the church was still unserviceable. The vestry begged for sufficient indemnity to make the building habitable, but without avail.

 

Fortunately, however, those noble women who compose the Societies of Colonial Dames and Daughters of the American Revolution, who are above politics and above sectionalism, placed their dimpled hands in their pockets and produced sufficient funds to rehabilitate the edifice and it is now being used for purposes of worship.

 

I have always believed that when Wolf and Washington drove the French back across the St. Lawrence river they did more to establish civil and religious liberty on the North American Continent than did our War of Independence.

 

Mankind seems to be generally divided between the Radicals and the Conservatives; the one is hasty, drastic, aggressive and confident; the other tardy, conciliating, patient and doubting.

 

Washington was one of the few men who came near being a happy mean between the two. He came of highly respectable and aristocratic people in Virginia and it is generally believed that his attachment to Masonry was influential in kindling within him the true spirit of democracy.

 

I am not certain that he was a communicant of the church, but it is certain that he was baptized in the Church of England and was ever an attendant, and it is equally certain that his actions were in accord with the tenets of Freemasonry.

 

----o----

 

THE TROWEL

 

BY BRO. ALFRED S. EICHBERG, 33d HON., GEORGIA

 

THE working tools of a Master Mason comprise all the tools of the Craft, but more especially the Trowel. The trowel is used by operative masons to spread the cement which unites the stones of a building into a substantial structure; but we, as Free and Accepted Masons, are taught to use it for the more noble and glorious purpose of spreading the cement of brotherly love, which unites us into one close bond of brotherhood, in which no contention can ever exist, except that noble emulation of who can best serve and best agree.

 

But the trowel has in addition a deeper significance. Numerical values receive especial attention in Masonry, possibly because mathematics was the first of the sciences to help civilize the human race. Geometry is regarded as chief among the seven liberal arts and sciences,--its initial blazes before you. The 47th problem of Euclid is an important symbol in this degree.

 

The series, three, five and seven, occurs frequently among the symbols of Masonry, but the number three is most frequent; the three great lights, three lesser lights, three degrees in the Blue Lodge, three stations in the lodge, three stages of human life, three knocks and many other instances, which you will recall. The reason for this prominence is that three is the symbol of Stability.

 

Geometry teaches that three points are always in one plane and are always in equilibrium.

 

And this is the philosophic interpretation of the trowel. It presents three points. It is the principal working tool of the Master Mason, not only because it spreads the cement of brotherly love, but also because the close bond of brotherhood so constructed must always be in equilibrium and is firmly founded on Stability.

 

But there is yet another reason; the trowel in the hands of the operative mason is frequently required to remove from the bearing surfaces of the stone, such foreign substances as may have become attached to it while it lay among unclean surroundings and which would interfere with its perfect bonding.

 

The irregular block of stone came out of the quarry,--that is, the outer world; it entered the Apprentice degree, where by aid of the common gavel and the twenty-four inch gauge, it was shaped into a rough ashlar. It was then passed to the Fellowcrafts, who, by use of their working tools made it plumb, square and level and fashioned it into a perfect ashlar.

 

However perfect an ashlar it may have been, when it received the commendation of the Grand Master, through contact with the world, it superficially acquired vices and faults, which unfit it for a perfect union.

 

The trowel in this relation may be regarded as referring to the three jewels of the Master degree, Friendship, Morality and Brotherly Love, which when worthily worn, so cleanse and purify, that the stone is in every respect fitted to be raised to its permanent place in the walls of the Temple of Masonry.

 

----o----

 

THE WORK

 

BY BRO JOHN EDMUND BARSS, CONN.

 

Scarce two-score years had passed him; and they cried,

"See how the mists of dawn have kept their rose !

Linger and dream a little." But he said,

"Nay, I must do a man's work in the world,"

And passing, left them.

And the years flowed by,

Bringing him opulence of goods and fame,

Enriched with wife, and children, and success.

Then some besought him: "Rest a little now,

And mark the glory of thy noon-tide sun."

But he, "Not yet: these hours are best for toil,

And I must do a man's work in the world."

 

Then old age came and walked with him, and one

Whispered, "At last rejoice in thy great deeds;

Take time for satisfaction: Be content."

"And still not yet!" he answered; "all my years

At length have taught me justice, and at length

I know that kindness is man's greatest due

To man: I crave one moment to be kind

To him who was mine enemy long since."

Then out of all the world, in sore distress,

Returned his enemy; and at the last

He gave him succor, and the coals of hate

Died to white ashes, whiter than his hair;

And there sprang up and blossomed for a day

The rose of love between them, like the dawn.

Then death came; and he smiled, "Now may I rest,

For I have done a man's work in the world."

 

----o----

 

EDITED BY BRO. GEORGE E. FRAZER

 

PRESIDENT, THE BOARD OF STEWARDS

 

CONTRIBUTING EDITORS

Geo. W. Baird, District of Columbia.

Joseph Barnett, California.

John W. Barry, Iowa

Joe L. Carson, Virginia.

Jos. W. Eggleston, Virginia.

Henry R. Evans, District of Columbia.

H. D. Funk, Minnesota.

F. B. Gault, Washington.

Joseph C. Greenfield, Georgia.

Frederick W. Hamilton, Massachusetts.

H. L. Haywood, Iowa.

T. W. Hugo, Minnesota.

M. M. Johnson, Massachusetts.

John G. Keplingel, Illinois.

Harold A. Kingsbury, Connecticut.

Dr. Wm. F. Kuhn, Missouri.

Dr. John Lewin McLeish, Ohio.

Joseph W. Norwood, Kentucky.

Frank E. Noyes, Wisconsin.

John Pickard, Missouri.

C. M. Schenck, Colorado.

Francis W. Shepardson, Illinois.

Silas H. Shepherd, Wisconsin.

Oliver D. Street, Alabama.

H. W. Ticknor, Maryland.

S. W. Williams, Tennessee.

 

(Contributions to this Monthly Department of Personal Opinion are invited from each writer who has contributed one or more articles to THE BUILDER. Subjects for discussion are selected as being alive in the administration of Masonry today. Discussions of politics, religious creeds or personal prejudices are avoided, the purpose of the Department being to afford a vehicle for comparing the personal opinions of leading Masonic students. The contributing editors assume responsibility only for what each writes over his own signature. Comment from our Members on the subjects discussed here will be welcomed in the Question Box and Correspondence Column.)

 

QUESTION NO. 8--

 

"Shall Masonic Recreation Centers or Club Houses be established at each Cantonment in the United States and at convenient military points in France? If so, shall the Grand Lodges of the United States unite in the appointment of a central committee with power to solicit funds and with power to direct such centers under the rules and regulations of the War Department? If you do not favor the establishment of Masonic Recreation Centers at military camps, what system do you favor to aid and relieve the soldiers and sailors in camp?"

 

 Favors Masonic Centers.

 

Most assuredly I do favor Masonic Recreation Centers in or near the various camps and cantonments of our Army both in this country and at the Front. If after the "fuss" we have made we fail to do something adequate along this line we shall be laughed at and shall deserve to be.

 

What shall we do and how shall we do it are difficult problems and call for our best thought. There are some things we should not do; we should not attempt to duplicate the work of the Y.M.C.A., the Red Cross and other instrumentalities. We do not desire merely to add a "fifth wheel to the wagon." We should have a building of our own conveniently located either in or near each camp. It should be kept open at all suitable hours with a sufficient force in charge. It should be made comfortable and attractive inside and out. Every Mason in the camp should be looked up, his name and home address taken, and be invited to visit the "Masonic Hall." If he is not in good standing he should be urged to place himself so. Every son of a Mason should be made welcome; every daughter or sister of a Mason engaged in Red Cross or relief work should be made to feel that she is surrounded by brothers.

 

While the movement should be distinctively Masonic, it should not be exclusive--those of known good character, though not Masons nor sons of Masons, should be welcomed, but it should be understood that only gentlemen are desired. Cards could be issued to such under proper restrictions.

 

Good Masonic (and other) literature should be furnished with reading and writing facilities. A room should be provided where Masons only, might, on occasion, assemble for such Masonic refreshment and "labor" as might be allowed. Here lectures by competent brethren could be given on Masonic and kindred subjects-- among the things to be made clear and strongly impressed is the duty of the soldier Masons under war conditions to their brethren and to their country. Sick or wounded brethren or those in any distress could be visited and made to feel the touch of a brother's hand. In many ways the spirit of fraternity could make itself felt to the benefit both of the soldier and of the service.

 

My view is that this should be done under a single Masonic organization for the entire United States. Grand Commander George F. Moore has been suggested as a suitable leader and he could not be surpassed. It should be made plain that the movement did not pertain peculiarly to any Rite or System, that it was "Masonic" in the widest sense and embraced all Bodies of all Rites as well as all Concordant Orders. The necessary funds should be raised by a nation-wide campaign through voluntary donations by Masons and Masonic Bodies. O. D. Street, Alabama.

 

 Masonic Deputies for Regiments. There is no recognized central Masonic agency through which a unified system can be adopted. This is unfortunate and is, in the minds of some, the strongest argument in favor of a General Grand Lodge which has been advanced. Many of us who have not yet been converted to the General Grand Lodge, nevertheless would favor the establishment under competent, unselfish executive management of some central agency of all the Grand Lodges for the handling of inter- or pan-jurisdictional matters. As things stand, however, outside of assistance to the Y.M.C.A., etc., the thing for us to do is to raise large funds for relief of the dependent families of our Brethren who are called to the Colors and of the Brethren themselves when returning in mental, physical or financial distress.

 

Meanwhile if the various Grand Masters will commission Special Deputies with different regiments, these Deputies can get together the Masons of various Camps for social intercourse and can keep alive and stimulate, even without Lodge meetings, our fraternal bond. They can also keep each Masonic jurisdiction in touch with the needs of its own Brethren who are under arms. Melvin M. Johnson, Massachusetts.

 

* *

 

Constant Calls for Money. The war is making constant calls for money. Masons are generously responding to the calls, one of which is for the establishment and maintenance of the Y.M.C.A. Recreation Centers in Cantonments and Camps in the United States and France.

 

While these Centers are in no sense Masonic, they are available to Masons for recreation purposes. In a letter received today from a Masonic friend, now serving with the U. S. Army in France, he says: "The Y.M.C.A. is a wonderful institution and doing great work." The establishment at the present time of Masonic Recreation Centers in the camps would in a measure duplicate the work of the Y.M.C.A. and it seems to me that under the existing conditions, the money necessary for such establishment would serve a better purpose if placed at the disposal of the Y.M.C.A. and the Red Cross organizations which are doing great things for the aid and relief of soldiers and sailors in camp.

 

Later it may be wise to seriously consider the establishment of Masonic Recreation Centers, but not while the present financial strain continues. C. M. Schenck, Colorado.

 

Add to Y.M.C.A. Work. In corresponding with the Grand Masters, one of them made a very good suggestion, as it seemed to me --Brother Fead of Michigan. His idea is that in addition to providing funds, the Masons should provide some distinctive recreation to be put on by Y.M.C.A., or the Red Cross, publicity being given to the fact that such entertainment was furnished by the Masons.

 

At first thought, it is very easy to conclude that each Grand Lodge should go ahead and erect buildings, but when one comes to consider what this involves and above all that it is a mere duplication, the wisdom of the decision of the Grand Lodge of Iowa that it would be unwise to attempt such work alone will, I think, be fully borne out. John W. Barry, Grand Master, Iowa. *

 

Give in Business-Like Way. Every Mason must give--give until it hurts -- but, in addition, he must see to it that he gives in the most efficient and business-like way. The United States can not win the war unless the efforts of the people be expended to the very best advantage; no second best measures will do. Therefore, let the Mason forget the aggrandizement and advertisement of Masonry that might come from the establishment of Masonic Recreation Centers, and support the Y.M.C.A. When letters come to us from our loved ones at the camps, both here and "Somewhere in France," each letter with the Red Triangle of the Y.M.C.A. in the corner of the letter paper, think what that Triangle means--"We, an organization whose business is young men, are doing our bit. Help us!" Masons! Forget this Masonic social center study and get busy ! Harold Kingsbury, Connecticut.

 

* * The Kentucky Plan. In answer to the question concerning Masonic Recreation Centers, I am most heartily in favor of them and think that there should be such not only at Cantonments in the United States but at Military points wherever our boys are to go in Europe. There is already being a great deal done as you no doubt know along this line since the War Department reversed its ruling. Perhaps what we are getting ready to do here in Kentucky may interest your readers. Kentucky already has two Military Lodges now at Hattiesburg, Mississippi, which may soon be in France. Masons of Louisville are preparing to erect outside of the Cantonment, but near Camp Taylor, a convenient Masonic Hall both for Club purposes and the conference of degrees. This will be occupied by one or more Military Lodges from Indiana, Illinois and Kentucky. At a recent meeting of about two hundred Masons in the Camp from those States, embracing both officers and privates, the plan was enthusiastically endorsed. We already have the site. I wish some of those who object to Military Lodges could have heard the speeches made on that occasion by officers and privates who realize that they are about to sacrifice all they hold dear, perhaps life itself, that the world may be brought to the great ideal of Brotherhood and that all countries may be made safe for this great principle which Masons profess. They believe without doubt that Masonic Lodges which they could carry with them to Europe, would do much toward cementing friendships among all people. They intend to practice Masonry rather than to preach it. I am inclined to think that as conditions now are in the Masonic World it is best to let each Grand Lodge run its own gait, but if it were possible to hold a general Masonic Congress in this country such as the Latin and German Masons are used to we could accomplish a world of good and perhaps speed up a day to half a century when Freemasons would forget their red-tape and old-fogyism, championed by a few of the "old timers" who have nothing else in life to do but pick flaws at somebody else and get reason why we would not be friendly to this or that jurisdiction.

 

We need more leaders, writers who will find reasons why Masons should get together than why they should be kept apart. Many Lodges have sat down on the General Grand Lodge proposition in every phase or form for something over a century. May I suggest however that they are at least united on three needs: the General Relief Board, National Masonic Research Society and the War Relief Board. Perhaps these three may pave a way for some sort of Annual Advisory Conference which would in effect be such a Central Committee as you suggest. J. W. Norwood, Kentucky.

 

* * * Support the Y.M.C.A. General Pershing is quoted as saying "I desire to deal in France with only two non-military relief organizations--the Red Cross for the sick and the Y.M.C.A. for the well."

 

These two organizations are superbly efficient. It seems to me that it would be a great mistake to attempt to duplicate their work. I would rather call upon all Masons everywhere to unite in a great, earnest and effective support of these two magnificent organizations. John Pickard, Missouri.

 

Suggests Letters to Soldiers. It seems to me that the establishment of Masonic Recreation Centers or Club Houses at Cantonments or at Military points in France is impractical and would lead to endless confusion.

 

Why multiply agencies for doing the work for which the Y.M.C.A. and the American Red Cross are so splendidly equipped? To my mind we can not improve upon the work these organizations are doing and if we compete with them we weaken them without compensating advantages to the men.

 

I would favor giving financial assistance to these organizations which are open to all regardless of creed or affiliation in any of the fraternal orders.

 

But, the mere giving of money involves no real sacrifice on our part and the benefits to the boys would be mostly material and impersonal. Their creature comforts are provided for. As Masons, let us give them something of a spiritual nature--something of ourselves.

 

For instance. Here is a Lodge of 300 members. Twenty are in the "chosen" army. Why shouldn't the 280 remaining at home get back of the 20 and let them know that they will always be in our thoughts. Let a correspondence committee be appointed to write to the boys regularly. Let them know that their letters from the front will be read at the meetings. Then let us look up the immediate connections of the twenty and see that none of them come to want. In case any should do so let us ease the boys' minds with the assurance that, no matter what comes, their loved ones are and will be looked after by the brethren at home.

 

This would be merely a beginning. But I can not conceive of anything which would be more helpful to the boys at the Front, which would make us all better Masons and bind us closer together in the fraternity than a nation-wide program such as this. To me this is the heart, soul and work of Masonry. John G. Keplinger, Illinois.

 

An International Masonry. "Shall Masonic Recreation Centers or Club Houses be established at each Cantonment in the United States and at convenient military points in France?"

 

Unhesitatingly I answer yes, and would add that in Masonic sociability they should be free to our unrecognized French Brethren. These are no times for red-tape restrictions. I am not one of those who are carried away with war hysteria to the point of wanting our whole Army and Navy made Masons at sight and free of cost, nor do I advocate any change in our present list of recognized Grand Lodges, but I do think the opportunity presents to show Europe what American Masonry really is.

 

I would go even further. I would strongly urge the Masons in these Clubs to seek out, when they can. Masons among German prisoners and go their utmost length in expending utterly undeserved kindness and relief. England erred, Masonically; let us, if we too err, do so on the other extreme.

 

2nd. "If so, shall the Grand Lodges of the United States unite in the appointment of a Central Committee ?"

 

Equally unhesitatingly, No. Small differences of views would result in discord. We want no central power, great or small, but independent action by each Grand Lodge. Already some Grand Lodges are forming traveling Military Lodges, while others vehemently object. Let each make its own mistakes without involving others.

 

I favor Clubs or Recreation Centers, only, partly because we can thus freely open them to unrecognized Masons and because I happen to know, that in the war of the '60s Military Lodges made serious mistakes and made Masons of high officers who would have been blackballed at home. Secretary of War Baker was right in forbidding all secret meetings. These Clubs should be social and brotherly and should illustrate the words of our ritual, "These generous principles are to extend further. Every human being has a claim upon your kind offices; do good unto all; recommend it more especially to the household of the faithful." These clubs should illustrate brotherly love and unselfish humanitarianism.  Joseph W. Eggleston, Virginia.

 

* * *

 

Opposes Masonic Centers. Answering the question of the establishment of Masonic Recreation Centers at Military Cantonments, I wish to say that, as I am not in favor of Military Lodges, neither do I think it would be the best policy to establish these Centers at Cantonments or at Military points in France. Those Grand Lodges which have already taken steps will, of course, be expected to go ahead with the arrangements now that Secretary Baker has modified the order and they are permitted to do so; but it seems to me that as a general rule it would be better for the Masonic bodies and Grand Lodges to do their work in co-operation with the Y.M.C.A. There are enough Masons connected with the Y.M.C.A., and enough at the Military centers not immediately connected who could act in organizing, under proper supervision, auxiliary bodies which could carry work for relief of soldiers and sailors who are Mans at these centers. Working in this way, I believe much better work could be accomplished and at less expense, thereby conserving the moneys donated for Masonic relief purposes and enabling them to go farther in the work of relief. Frank E. Noyes, Wisconsin.

 

* * * An Army Precedent. The Washington (D. C.) papers of December 9th have an account of the activities of the Ashlar Club, of " at city, which may have some bearing on the question. The Ashlar Club is made up mostly, it is said, of Masons employed in the War and Navy Departments, and officers and enlisted men in the Army and Navy. On November 24th the Club held a rally in Washington and began a movement towards organizing Masonic Clubs in the various instruction camps and especially abroad in order to look after the health and morals of the American soldiers. The Washington Club suggests that these clubs be known as Ashlar Clubs, to which it would issue charters, etc., and act as a channel of correspondence, especially when it is necessary to make known the needs of the men to the fraternity at large.

 

Possibly the situation can best be handled in this manner. Here is already a nucleus on which others can form, and the whole will have a more or less articulated structure. As needs become apparent, these clubs could go before the Fraternity at large, through their mother club, and their wants would probably be promptly attended to.

 

On the other hand, it would be worth while to make it a nation-wide movement and put the matter a larger scale from the start than would be possible for any club, as indicated above. It would be, in a way, measure of the strength of the fraternity that would be beneficial to it. And, if the various Grand Lodges could be gotten to work in unity in one matter, they might be able to get together in others. H. W. Ticknor, Maryland.

 

Either Lodges or Clubs. My preference is for Traveling Military Lodges with the different regiments or army corps; but as that does not seem feasible I think Masonic Recreation Centers or Clubs should be established at convenient military points in France. We must make our soldier Brethren feel that they are not forgotten by the Masonic fraternity. Such centers would supplement the work of the Y.M.C.A. It might be well for the Grand Lodges to appoint a Central Committee with power to solicit funds; for such a scheme would not overlap and duplicate the work of individual Grand Lodges. Henry R. Evans, District of Columbia.

 

* * *

 

Masonic Clubs Not Needed. Question No. 1. It is unnecessary at this time, because the soldiers' needs in this line are being well attended to by the Y.M.C.A.

 

A number of competing organizations could hardly add to the proper regimental spirit of a common good comradeship.

 

While it would make Freemasonry prominent in a most estimable way, Freemasonry can and will give liberally without advertising itself.

 

Question No. 2. Yes, if entered upon at all.

 

Question No. 3. Through the Y.M.C.A. national organization. An immense sum, said to be $35,000,000.00, has already been collected for this purpose.

 

That institution has special experience in this particular direction. It is non-sectarian, and has among its members many of all sects. Public confidence in it is well deserved.

 

Masons, as individuals, have liberally subscribed to this Y.M.C.A. movement, and can scarcely do greater service in this line than by continuing to support it. Joseph Barnett, California.

 

* * * The Ohio Plan. In my opinion any opportunity offered Masons to contribute to the comfort of brethren in active service of the United States should be gratefully grasped. Doubtless you are aware of the storm of protest and indignation that followed the refusal of the War Department to allow Masons of Atlanta to erect a recreation house in a southern Cantonment, when similar privileges had already been accorded the Knights of Columbus and Y.M.C.A. at that particular Cantonment. A broader policy seems to have influenced the War Department as a result and it was with deepest appreciation last month that we Masons of Ohio learned from our Grand Master, M. W. Henry M. Hagelbarger, that permission had been accorded to Ohio Masons to erect a Rest or Recreation House at Camp Sherman, Chillicothe. The Grand Master's request that Lodges of Ohio contribute twenty-five cents per capita for this laudable purpose has met with immediate and enthusiastic response in every instance, and our regret if any is that he did not ask more. The handsome building in purpose of construction at Camp Sherman will afford quarters for the relatives of soldier-Masons visiting the Cantonment and many other similar comforts. Either a Committee working in conjunction with the Grand Master, or as in Ohio, the Grand Master assuming the arduous responsibility himself, would be serviceable. I am informed that even with the admirable relief work heretofore done at the various Cantonments by the Y.M.C.A. and K.C's, their accommodations are overtaxed and there is abundant room for a rich body like ours to fall in line and have a hand in this splendid patriotic work. After supplying our Cantonments here, many of which promise to be many years in use, our next endeavor should be to establish similar comfort headquarters abroad, so far as the War Department can admit any activities of this nature. It should be our constant slogan, "If we can not go across, let us come across," and the next best thing we can do after giving the flower of our Order to the Flag is to follow the Flag overseas with our dollars and make the boys as happy as added comforts can. John Lewin McLeish, Ohio. 

 

----o----

 

INTERNATIONALISM AND FREEMASONRY

 

BY BRO. P. E. KELLETT, GRAND MASTER, MANITOBA

 

PART I

 

Owing to lack of space, we have, with Brother Kellett's permission, divided his article into two parts. In the present issue he summarizes for us the attitude and activities of the Grand Orient of France. He uses official sources, and, while at first blush it may appear that the Grand Orient has encroached upon political preserves, it will be well for us to hear Brother Kellett through, before rendering ourselves a decision. In the second installment will be presented the point of cleavage between Anglo-Saxon Masonry and the Masonry of France. PART I.

 

With meteoric suddenness the present war has ruthlessly cut off many lines of communication and channels of intercourse between nations and peoples. Freemasonry has suffered with the rest. This catastrophe has so jarred the mechanism of our daily lives and impaired the development of the human race as to make us realize more than ever before the distinct advantage to be obtained from international co-operation. To attain the highest efficiency, socially, morally, commercially and otherwise, the cooperation of one people with another is necessary. We are interdependent one upon the other. The organization of the relations among men on a universal basis, embracing the whole of the inhabited world, has been demonstrated to tend to the greatest good.

 

When each of the peoples of the earth lived unto themselves alone little progress was made, especially along the higher ethical lines that tend to the broadest development of a nation. Love of self reigned supreme; the law of the jungle prevailed, and might proved right. The evolution of the years modified these ideas, as peoples came to know one another better through the intercourse of trade. Old prejudices gradually broke down, and civilization took a wider meaning. International conventions were called to consider the betterment of relations between people and people. These gave birth to international services, all tending to unite the civilized world in common action for general progress, and to assure to human activity the fullness of its powers. We had reached the point where we were dreaming of a better life, universal peace, harmony and progress. The masses today are uttering a cry of hope that the present barbaric struggle may not be in vain, but may prove to be but a stepping stone to even better things. May their hopes come to fruition.

 

No association exists which more naturally tends towards internationalism than Freemasonry. Anderson's Masonic Constitution, promulgated in 1723, said the following:--"Ye shall cultivate brotherly love, which is the foundation and the master stone, the cement and the glory of this ancient confraternity, for we as Masons are of all races, nations and languages." An eminent present-day writer on Freemasonry has said of it: "High above all dogmas that bind, all bigotries that blind, all bitterness that divides, it will write the eternal verities of the Fatherhood of God, and the brotherhood of man." Its origin, past history, organization and philosophy all lead in that direction, and have no other goal than universal brotherhood.

 

A great deal of good can be accomplished by a world-wide fraternal connection between Freemasons of all countries. Masonry's aim is the Fraternity of men and the spread of the principles of Tolerance, Justice and Peace. How better can this be accomplished than by mutual understanding ? If we continue to hold ourselves aloof, will we ever attain the object we seek? Is it not astounding that Freemasonry should still be divided, and so far from being united? Would it not seem that every Mason should use his influence to help weld the chain of the international fraternity for the accomplishment of universal unity, peace, tolerance and mutual goodwill.

 

It is my purpose to point out to what extent the Freemasons of the world are disunited, and what the main lines of cleavage are. In particular, I desire to give some information about the Grand Orient of France, which is a representative institution of that class of Freemasonry towards which Anglo-Saxon Freemasonry has had particular antipathy.

 

According to the latest available statistics, there are approximately 2,100,000 adherents to Freemasonry scattered through all countries in the world. These have been divided into three distinct groups. Authorities say they do not differ materially in customs, principles, or traditions. In what then can they rightly differ? The divisions are made because of the greater or less importance given to religious ideas.

 

To quote the International Bureau of Masonic Affairs, established in Switzerland with the aim of completing an arrangement whereby Freemasons of all countries may mingle with one another in the Lodges, visit one another, and learn to know one another, these divisions may be given as follows:

 

"(1) The first group regards as-being of absolute necessity the adoption of what are called the 'Landmarks,' and in particular these two, viz., a belief in the G.A. of the U. and the presence of the Bible on the altar. Some of this group decline to receive into its Lodges Masons who belong to groups which do not admit these two landmarks. Others of this group also revere the G.A. of the U., and possess the symbol of the Bible, but they do not close their doors to any visitor who proves himself to be a Mason, even when his obedience admits neither the formula of the G.A. of the U. nor the Bible. Our brethren of the Grand Orient of France are welcomed with pleasure by them.

 

"(2) The second group which comprises part of Latin Masonry, leaves to its adepts the right to believe in God, even in the esoteric God of the religions, and imposes on them no act of faith, which does not hinder it from admitting to its Lodges all visiting brethren, to whatever obedience they may belong, and without any other proof than their title as regular Masons. This group holds the principle of mutual tolerance, the respect of others and one's self, and absolute liberty of conscience; it does not allow of any dogmatic affirmation.

 

"(3) The third group comprises purely Christian Masonry," Very much of interest could be said in giving an account of the effort made by the International Bureau of Masonic Affairs to the furtherance of mutual friendship and brotherhood among the Freemasons of all lands. Considerable progress was made, and particularly on the Continent of Europe, it developed considerable enthusiasm for the fraternal object aimed at. The war for the present has brought their peace activities to a close. In one of their later official Bulletins they say regarding it:

 

"If we were pessimists we should once for all give up our plans, our endeavours and our work in behalf of an improvement in the relations among men. But we know that in spite of everything our cause is the best, and that nothing, not even the most overwhelming upheavals, must discourage us.... It will behoove the friends of peace and of fraternity to proclaim to the world that the ideas of which they are the guardians may be defeated, but that they never die and never surrender."

 

Many times in commenting on the progress of their work in their official Bulletin this Bureau has deplored the fact that antagonism still exists between certain Masonic bodies because brethren too readily believe all the evil that is propagated about the Masonry of another country without taking the trouble to ascertain facts by making enquiries at a reliable source. They say credence is too readily given to hateful affirmations, which are adopted without examination, and they make the plea that brethren make the necessary enquiries from the proper source. They add further: "It would suffice to see one another in order to know, to love, and to appreciate one another."

 

Not wishing to lay myself open to any charge of unfairness, acting upon this suggestion I wrote the following letter:

 

"Winnipeg, July 24, 1916.  "Grand Secretary, Grand Orient of France, "Rue Cadet 9, Paris.  "Dear Sir and Brother:

 

"Freemasonry, being a so-called universal institution, one of whose main tenets is the universal brotherhood of man, occupies a somewhat anomalous position today, at least in so far as France and English-speaking countries are concerned. Masonically we do not recognize one another.

 

"United as we are in the great titanic struggle now going on in Europe, it would seem that we should also be fraternally united. At any rate, the present would be a most opportune time for considering the matter, as it would surely get sympathetic consideration.

 

"The organization which I represent is a Masonic organization, in that its members are Past Masters of regular Lodges in this jurisdiction, but it is not affiliated as an organization with the Grand Lodge of Manitoba, A. F. and A. M. We purposely have not sought such affiliation because we want more freedom of subjects for discussion than organized Masonry here would allow. All of our members are members of the Grand Lodge, so that the thought and decisions of our Association have a certain indirect effect on the action of the Grand Lodge.

 

"I make this explanation to make it clear to you that I am at present making no overtures from the Grand Lodge, and have no authority to do so. I simply want to find out from you information with regard to the Grand Orient of France, with the view, if possible, through our Association, of breaking down the barriers between Masonry here and Masonry in France. I am therefore going to be perfectly frank in my questions, and trust that you will think them more pertinent than impertinent, for impertinence is not intended. I am actuated by a sincere desire to secure mutual recognition, if possible.

 

"It may be said frankly at the outset that the Grand Orient of France is generally looked upon by the rank and file here as an absolutely impossible organization for us to recognize in any way. You are generally considered to have departed from the ancient traditions of the Order, to be frankly atheistic, and to be in a great measure a political organization. I have heard it said by some here that you have mixed Lodges of men and women, and that you have made numerous innovations in Masonry that are not in accord with the ancient tenets of the Order.

 

"These are charges which I can neither endorse nor deny, not having the necessary knowledge. As your organization is the largest Masonic organization in France, I can hardly imagine though that it can be so 'terrible' as some would have us believe. Will you enlighten me ?

 

"I believe you were at one time in friendly intercourse with the Grand Lodge of England. Why was this cut off? I presume there was some argument in connection with it; if so, what was your side of the contention ? Does the Grand Orient of France control only the first three degrees, or these and the higher degrees as well ?

 

"There are other questions I might ask, but I have probably asked enough to lead you to give me complete information as to your claim for recognition. I hope you can find time to answer this by letter, and if you have any printed matter that would give fuller information I would be pleased to receive it.

 

"It would be a great pleasure to me if this would result in the barriers between us being pulled down, so that we can grasp one another with fraternal grip and work together for the general good. "Yours sincerely, "P. E. KELLETT, "President Past Masters' Association, A. F. and A. M., Winnipeg."

 

In due course I received the following reply:

 

"Paris, October 6, 1916. "To Very Dear Bro. Kellett, Winnipeg.

 

"Very Dear Brother,--I have the honour to inform you that your letter, dated July 24th last, has been duly received by the Grand Orient of France. Some time before its receipt, and at the request of our Bro. Quartier-le-Tente of Switzerland, copies of our Constitution and of our General Regulations were mailed to you. Today I am mailing you a copy of the pamphlet, 'The Freemasonry of the Grand Orient of France.' The perusal of these two pamphlets will be sufficient to demonstrate to you exactly what the Grand Orient of France really is. I also desire to reply to the questions which you have asked me.

 

"It is easy to say that the Grand Orient of France has abandoned the ancient traditions of the Order, but it is very difficult to prove it. To state that we are frankly atheistic is to commit the greatest error. It will be sufficient that you read the second paragraph of the first article of our Constitution, which reads as follows:

 

"'Freemasonry has for its basic principles mutual tolerance, respect for others and for oneself, and liberty of conscience.'

 

"I can affirm that the Grand Orient of France is neither deist, atheist, nor positivist. All philosophical conceptions are represented within its body.

 

"In what manner is the Grand Orient of France a political organisation? It includes among its members (it must not be forgotten that France is a Republic) citizens belonging to all the various phases of political opinion. You will thus see that the Grand Orient of France is not bound to any party, and cannot in consequence be considered a political organisation. All philosophical questions are discussed in our Lodges, including political and social economy, and each member may, during the course of these discussions, express freely his personal opinions in a fraternal and friendly manner suitable to Masonic re-unions.

 

"The Grand Orient of France consists of: Lodges which confer the first degrees (Entered Apprentice, Fellow Craft and Master Mason); Chapters which work up to the Eighteenth Deg. (Rose Croix), Philosophical Councils or Aeropages, which work up to the Thirtieth Deg. (Kadosh); and the Grand Lodge of Rites (Supreme Council of the Grand Orient of France). This confers the Thirty-first, Thirty-second and Thirty-third Degrees. The Grand Orient of France, which was founded in 1736, includes at present 472 Lodges, 75 Chapters, and 31 Philosophical Councils or Aeropagei. Contrary to the information that has been given you, we have not under our jurisdiction mixed Lodges of men and women, nor Lodges of women only. We do not even recognise such Lodges.

 

"As you may have seen in our Constitution, and as I have stated previously, the Grand Orient of France, while it respects all philosophical beliefs, insists upon absolute liberty of belief. This does not mean that we banish from our Lodges the belief in God. The United Grand Lodge of England, on the contrary, desires to make a belief in God in some manner compulsory. The Grand Orient of France is much more liberal, since in proclaiming the absolute liberty of belief it permits to each one of its members the liberty to believe or not to believe in God, and by so doing desires to respect its members in their convictions, their doctrines and their beliefs.

 

"This is the reason why- fraternal relations do not exist between the United Grand Lodge of England and the Grand Orient of France. We regret this exceedingly. Is it not painful to contemplate that these two Masonic bodies continue to ignore one another, even at the moment when England and France are so closely and cordially united for the defence of Right, Justice and Civilization? Do the English and French soldiers, who are fighting side by side and giving freely of their blood for the triumph of this just cause, trouble themselves about the philosophical beliefs of one another? Nevertheless, an intimate fraternity exists between them, which excites the admiration of the civilized world.

 

"England has always been considered, rightly in other respects, a country of liberty. It is difficult to understand, under the circumstances, why the Freemasons of this great and noble nation should want to deprive their brothers of France this same liberty.

 

"I ardently desire to see these difficulties, which appear to me to be based upon mutual misunderstanding, removed. As a Freemason and as a Frenchman this is my fervent wish. I ask you to accept, very dear brother, the assurance of my most fraternal sentiments. "G. CORNEAU, "The President of the Council of the Order."

 

The information received may, therefore, be regarded as authentic, and what I have to say regarding the Grand Orient of France will not be based on mere hearsay. A careful reading of the letter quoted above, the Constitution and the pamphlet referred to, cannot but impress one with the-earnestness and the whole souled fraternal spirit of the Grand Orient. Their methods are different from ours, but this is due to the circumstances of their environment, which has influenced them quite materially. One cannot help but notice that they have the same aims and possess the same aspirations as we have, and that they seem, if anything, more earnest than we are in working towards the desired end--the advancement and good of mankind. They seem to direct most of their activity along

 

external and social lines. The ideal ever before them seems to be the moral and intellectual improvement of their members.

 

Their whole Lodge life is aimed to train their members for a life of activity in the interests of humanity. It has been said that Masons who live in Protestant countries can hardly realise the privilege they enjoy. Authorities say the Freemasons of France have been subjected to narrow-minded intolerance and prejudice; that they have been excommunicated, persecuted, insulted and detested; and that their benevolent activities have been met by all the hindrances, calumnies, slanders and active opposition pitiless clericalism could invent. By the very force of events Masonry in France became the directing force of the democracy. Masonic Lodges became centres where liberal minds could gather for exchange of views. Even there they had to be discreet, for the police were on the watch. Circumstances in France have been such that it would have been, as one has expressed it, "a crime against the Masonic idea for the members to shut themselves up in classic Masonry."

 

This condition existed in the years following the establishment of the third Republic after 1870. For a number of years, though, they have not been seriously threatened by their old enemies. The aspect of affairs has changed. That period of intolerance--intolerance from a Clerical source is responsible for the stand the French Masons took with regard to "God and Religion" and "Politics." But I will say more later on those two topics. They may have committed errors, but in my opinion have done nothing for which they should be punished today.

 

They regret being separated from the brethren of other countries, and, as we have seen from the letter quoted, they would welcome the fraternal hand from us. Separation is, I believe, due to misunderstanding.

 

French Masons seem to regard the institution as still in its infancy, not yet definitely formed, a progressive institution. They are not averse to trying out-reforms. They do not consider the institution is such as they should be satisfied with and refuse to change in any respect. They believe it should be changed, in anything but principle, if it will help to realize the dream of a world at peace and civilized in a truly Masonic sense. Their programme is entirely philosophical. Their Lodges are schools, existing to mould independent thinkers, free from prejudice and intolerance to take their part in the citizenship of the nation.

 

Stated briefly, their principles, etc., as set forth in their official pamphlet, "The Freemasonry of the Grand Orient of France," are somewhat as follows:

 

They recognise no truths save those based on reason and science, and combat particularly the "superstitions and presumptions" of French Clericalism. Their primordial law is Toleration, respect for all creeds, all ideas, and all opinions. They impose no dogma on their adherents. They encourage free research for truths-- scientific, moral, political and social. Their work among members is to develop their faculties and to augment their knowledge by study and discussion. Men of all classes are taken into their Lodges to work in common "for the emancipation of the human spirit, for the independence of the people, and for the social welfare of humanity."

 

Their system of morality is based on the teaching that to be happier one has to be better. The scientific study of the human heart establishes for them the fact that social life is the most indispensable weapon in the struggle for existence. Those who live a common life and band themselves together endure, while those who isolate themselves succumb. The association of individuals develops love and expands in the heart desire for the welfare of all. They particularly point out that morality can be attained outside of religious superstitions or philosophical theories.

 

French Freemasonry, in addition to striving to emancipate its members and separate morality from religious superstition and theory, recognises its mission to make citizens free and equal before the law--to develop the idea of brotherhood and equality. She enunciates the principle that it is the primitive heritage of man, his individual right, to enjoy fully the fruit of his work; to say and to write that which he thinks; to join himself to his fellows when he sees fit; to make that which seems good to him; to associate for common purposes of any kind, material or intellectual; to put into practice, his ideas and his opinions; to teach that which he learns in the course of experience and study, and to demand from society respect for the liberties for each and all.

 

This may sound very socialistic, but the conditions of the country may have required a declaration of that kind from Masonry. I cannot help regarding this as simply a distinct protest against the encroachments of Clericalism.

 

This pamphlet further declares that Masonry works for the assuring of the triumph of democracy, so that citizens can take "a direct part, as considerable as possible, in carrying on of public affairs, and in exercising the greatest possible part of that national sovereignty towards which the people of France have marched for a century without being able to attain."

 

French Freemasonry interests herself in social laws because she believes that through them men will realize the simultaneous welfare of the individual, the family and general society. History bears witness to the necessity of so moulding these laws as to overcome the rivalry of selfish interests from whence spring the miseries, the sufferings and hatreds of society. Social problems they, therefore, consider legitimate Masonic problems if Masonry is to fulfil its mission in its broadest sense. They believe the things that menace the progress of human society should be discussed, so that indirectly they may be drawn to the attention of public opinion, and through that laws will be demanded to remedy them. Under this heading they cite particularly that they aim at legislation to combat misery which is the most active cause of degeneracy, bad morals and crimes; legislation to protect the child gainst moral, intellectual and physical atrophy; legislation to lighten the burden of the woman in the family and in society; legislation to recognize the dignity of abour, to ensure the safety of the labourer, and to help n solving the strifes of labour. They realize fully the vastness of the task they set themselves in intellectual, moral and social development, but Freemasonry, being a permanent institution, has the time for it, and does not therefore allow herself to be deterred because of the size of the task; a step at a time finally succeeds.

 

They describe their Lodges as being ateliers, in the sense of being study classes or schools. Their membership is recruited by voluntary impulse, as with us, the only condition of membership being that of being free, as we Masonically understand it, and of having good morals.

 

No dogma, religious, political or social, is imposed on their members. Each member has absolute liberty of thought, which he is led to modify or change along the lines of progression as his own sense may dictate when, by discussion, more extended knowledge and more numerous facts present themselves.

 

The condition that every free man of good morals, whatever his ideas may be, can introduce into the discussions of the Lodge principles and aspirations of the more diverse kind as to political and social conditions has the result of educating and moulding opinion in the best possible way. As when one stone is struck upon another a jet of light is produced, so when ideas clash, enlightenment likewise follows.

 

By virtue of a well-balanced scheme, to the centre of which these incongruous thoughts move from the absolute order maintained in the discussion, they understand themselves and criticise themselves. They analyse and refine the one, the other, and evolve a common reflected opinion.

 

The result is every French Freemason goes from Lodge, if not transformed, at least better informed, improved in every way. The truth which the Masonic study has created percolates indirectly into profane society, with manifest results.

 

French Freemasonry thus offers its initiates a means of re-union where they can inspect their efforts and their researches. She places them in the centre of human researches. "By the framework, by the symbols, by the custom, she makes them develop, without knowing it, the best that is in them, intellectually and morally, besides realizing the fruitful union of heart and spirit." She elevates individuals by inciting them to make themselves strong, desirable and true, just and good. She protects her members at the same time against excess by maintaining internal discipline.

 

By conducting these studies the Grand Orient of France keeps before her members, and indirectly before the people generally, the most practical model and the most ideal. She has already exerted a powerful influence on the different institutions of the people. Her task is to inculcate, more and more; true order for the betterment of humanity. In specifying more and more this ideal she works to the end of bringing about the most favourable conditions, and at the same time the most legitimate conditions, of happiness.

 

This "elevated school of intellectual and moral nobility" shines not to lose itself in mere abstraction, but studies what would seem to be of practical benefit to humanity. She gives her force, trained by intelligence, to the service of Light and of the Spirit. With study and research always going on and never interrupted, the Freemasonry of the Grand Orient of France cannot therefore become dogma. New thought and reason is ever being evolved. Further investigation is forever upsetting proven theories.

 

As to their methods of working to these ends, the pamphlet gives some very interesting information. Their annual Convention, composed of delegates from all the Lodges, meets in Paris every year in the month of September. One of the most important functions of this Convention is to fix the questions which ought to be referred, for the consideration of the Lodges during the ensuing year. The programme is discussed, added to and taken from, and finally adopted and sent out to the Lodges. By this method the General Convention condenses the thought of Masonry throughout all the Lodges, and members are kept in touch with all the studies pursued in other Lodges than their own. The Masonic thought of the whole country is systematized and crystallized.

 

Aside from the Convention programme, each Lodge keeps a teacher to study problems of philosophy, morality, socialism, and history, and bring before the Lodge what he considers worthy of discussion. The Lodges work, therefore, largely on their own initiative, and these new discussions are reported at the next Convention, and may perhaps be put on the general programme for the following year. To us these discussions might seem to lead on to dangerous ground and have bad effects. With reference to this they say:

 

"The discussions which these problems provoke are always conducted courteously and amicably. Tolerance is the first rule of the Masonic Association. It is thus that men belonging to philosophical or political schools, of the most diverse kind, may find harmoniously, without noise and without vain agitations, the solution of the problems which interest the prosperity of the nation and the progress of humanity."

 

Among the principal questions examined in the Conventions and in the Lodges for some years back are the following, taken from a list they give:

 

SOCIOLOGICAL--

The status of women and children in modern society.

The struggle against alcoholism.

The struggle against crime, more especially juvenile crime. 

The means of combating prostitution, vagabondage, and mendicancy.

 

LEGISLATIVE--

The reform and simplification of legal procedure.

Reform of the Magistracy.

Civil Service administration.

Public instruction, the taking it out of the hands of the clergy.

Betterings of methods of taxation.

 

ECONOMIC--

Condition of the working man and how it may be bettered.

Co-operation.

Cheap dwelling houses.

Agricultural credits.

Working men's credits.

Means of encouraging the apprentice system.

Homes for working women.

 

PHILOSOPHIC--

Study of morality outside of all religious dogma.

The finding of a morality, lay and scientific.

Study of the various philosophical systems.

 

What I have just given is but a brief synopsis of what is contained in their pamphlet, "The Freemasonry of the Grand Orient of France," which, being an official publication for the purpose of setting forth their aims, aspirations and reasons for being, may be regarded as a fair statement.

 

What might also be called hereditary objections are hard to overcome, and some of you may now be disposed to think their philosophy and work mere socialism, to be scoffed at and carefully avoided by Masonry. The Sermon on the Mount was equally, if not more, socialistic, yet you do not think of putting it aside on account of that. A great English scholar once said that Christ's Sermon on the Mount may be justly regarded as the charter of Christian Socialism.

 

Objection may be raised that this kind of thought, working in French Masonic Lodges, would inevitably lead to the Masonic institution in France becoming a mere political organization. Such I do not believe to be the case, and in rebuttal of your thoughts, if they lean that way, I would refer you again to the statement in the letter I have quoted, that their membership is made up of men from all political parties in France. Along the same line I will quote paragraph 15 of their Constitution, which says:

 

"Lodges have the right of discipline over all their members and over all Masons present at their working.

 

"They prohibit all debates on the acts of Civil authority, and all Masonic intervention in the struggles of political parties.

 

"The presiding officer rules the meeting."

 

The Grand Orient of France has also at various times issued instructions enforcing the above rules. To quote:

 

"If, as citizens, the members of the Federation are free in their political actions, as Freemasons they must abstain from bringing the name and the flag of Freemasonry into election conflicts and the competition of parties."--Circular 1885.

 

"All political debates at Masonic meetings are strictly forbidden."--Circular 1885.

 

If French Masonry has a political influence, and no doubt it has, it is an indirect influence which we in this jurisdiction might do worse than emulate. The latest political influence they are credited with exerting is that which established secular schools in place of monastic schools. A few facts in connection with this will indicate why the French people, non-Masons as well as Masons, demanded this separation. In France in 1897 there were fourteen convictions in the Courts against monastic teachers for "outrages on decency." In 1898 there were thirteen more convictions for similar offences. Severe sentences were imposed in each case by Catholic judges.

 

Is it any wonder that the monasteries were abolished and secular schools established? Masonry has been blamed in magazine articles for bringing this change about. No official action was taken. Some informers may have been Masons, but not all of them. Who would not inform? I have not been able to find any evidence to substantiate the charge made against Masonry, but if similar conditions existed in this country I should be sorry if the Masonic institution here were not red-blooded enough to exert an influence to right such a wrong. If that would condemn us to being called a political institution, I for one would rejoice in the name.

 

The Grand Orient of France is not a political organization, nor does it aim to be. It does aim to be an influence in moulding the opinions of its members, so that when they are called upon to act and vote as citizens they may do so with a view to the general good. We might well copy much from their Masonic educational system, to the profit of our Masonic institution, both individually and collectively. Our interest in public questions is largely material. Only where the financial interests are directly affected do we as a people seem to bring ourselves to the point of investigating, criticizing, and demanding the correction of faults in our public government. We overlook altogether the by far greater problems of government--sociological questions, moral reforms, and other phases of public betterment which French Masons make a study of. If there were the possibility of a Boodling Scandal in connection with these other questions they might be more live topics of interest with us.

 

(To be continued)

 

----o----

 

OPINION AND ACTION ON MILITARY LODGES BY GRAND MASTERS

 

UTAH

 

MILITARY LODGES DEEMED INADVISABLE - UTAH SOLDIER-MASONS ENCOURAGED TO ORGANIZE REGIMENTAL MASONIC CLUB

 

The subject of the organization of a Military Lodge is an interesting one, and has received our serious consideration, particularly in connection with the possibility of such a Lodge being attached to the Utah Regiment of Artillery which is now stationed in California. After careful consideration of the matter, we are of the opinion that the organization of such a Lodge is inadvisable and unnecessary, particularly as the Masonic and social relations can be satisfactorily maintained by means of a Masonic Club, which we believe can take care of the matters which appear to warrant an organization of our Masonic Brethren, and without any of the objectionable features which might partake of the organization of a Military Lodge. We have, therefore, encouraged our membership in the Utah Regiment of Artillery to associate themselves in the character of a Masonic Club, and we are prepared to give all proper recognition and encouragement to that organization, but I am confident that our Grand Lodge will not sanction the more formal organization which a Military Lodge would assume.

 

C. F. Jennings, Grand Master.

 

* * *

 

WISCONSIN

 

GRAND MASTER OPPOSED TO SUCH LODGE - WOULD REFUSE TO GRANT DISPENSATIONS

 

The Grand Lodge of Wisconsin has taken no action concerning the chartering of Military Lodges and I feel sure that if such a proposition should ever be made in the Grand Lodge it would be rejected.

 

Personally I am opposed to their creation and, under no circumstances, would issue a dispensation to form them.

 

Existing as they would in the midst of the most unsettled conditions imaginable, they could not be under any effective control of the Grand Lodge or Grand Master, neither would it be possible for their officers to give adequate attention to the affairs of their Lodges. The initiation of undesirable material, inlproper conferring of degrees, election to office of Brethren unqualified for leadership, are only some of the evils which would be likely to result. Such a Lodge, while perfectly fit in every way at the time it might be placed under Dispensation, could, as an outcome of war activities, easily degenerate into an organization which would be a Masonic Lodge in name only and would, of course, bring the honored name of Masonry into ill repute.

 

These and other like considerations would actuate my refusal to grant any dispensations of this kind, should the matter ever be presented to me.

 

W. S. Griswold, Grand Master.

 

----o----

 

OUR TENETS

 

Brotherly Love, Relief and Truth.

As Masons we are taught,

What higher theme, or nobler creed,

Need anywhere be sought?

Could we but know, and feel the truth,

Each is to each a Brother,

The rich, the poor, the high, the low,

All children of one Father,

Our duty, and our happiness,

Misfortune to relieve,

And share with those less blessed than we,

The good gifts we receive,

To comfort the unfortunate,

The wounded heart to bind,

And by sweet sympathy restore,

Peace, to the troubled mind.

With Truth, that attribute Divine,

Of all the Virtues known,

The fixed and sure foundation,

The very Corner stone,

By which as Masons we are taught,

To guard against deceit,

And with sincere plain dealing,

Life's every duty meet,

To promote each other's welfare.

We join both heart and voice,

And in each other's happiness.

We one and all rejoice.

 

(B.)

 

----o----

 

CORRESPONDENCE CIRCLE BULLETIN -- NO. 15

 

DEVOTED TO ORGANIZED MASONIC STUDY

 

EDITED BY BRO. ROBERT I. CLEGG

 

 

THE BULLETIN COURSE OF MASONIC STUDY FOR MONTHLY LODGE MEETINGS AND STUDY CLUBS

 

FOUNDATION OF THE COURSE

 

THE Course of Study has for its foundation two sources of Masonic information: THE BUILDER and Mackey's Encyclopedia. In another paragraph is explained how the references to former issues of THE BUILDER and to Mackey's Encyclopedia may be worked up as supplemental papers to exactly fit into each installment of the Course with the paper by Brother Clegg.

 

MAIN OUTLINE

 

The Course is divided into five principal divisions which are in turn subdivided, as is shown below:

 

Division I. Ceremonial Masonry.

A. The Work of a Lodge.

B. The Lodge and the Candidate.

C. First Steps.

D. Second Steps.

E. Third Steps.

 

Division II. Symbolical Masonry.

A. Clothing.

B. Working Tools.

C. Furniture.

D. Architecture.

E. Geometry.

F. Signs.

G. Words.

H. Grips.

 

Division III. Philosophical Masonry.

A. Foundations.

B. Virtues.

C. Ethics.

D. Religious Aspect.

E. The Quest.

F. Mysticism.

G. The Secret Doctrine.

 

Division IV. Legislative Masonry.

A. The Grand Lodge.

1. Ancient Constitutions.

2. Codes of Law.

3. Grand Lodge Practices.

4. Relationship to Constituent Lodges.

5. Official Duties and Prerogatives.

B. The Constituent Lodge.

1. Organization.

2. Qualifications of Candidates.

3. Initiation, Passing and Raising.

4. Visitation.

5. Change of Membership.

 

Division V. Historical Masonry.

A. The Mysteries--Earliest Masonic Light.

B. Study of Rites--Masonry in the Making.

C. Contributions to Lodge Characteristics.

D. National Masonry.

E. Parallel Peculiarities in Lodge Study.

F. Feminine Masonry.

G. Masonic Alphabets.

H. Historical Manuscripts of the Craft.

I. Biographical Masonry.

J. Philological Masonry--Study of Significant Words.

 

THE MONTHLY INSTALLMENTS Each month we are presenting a paper written by Brother Clegg who is following the foregoing outline. We are now in "First Steps" of Ceremonial Masonry. There will be twelve monthly papers under this particular subdivision. At the head of each installment will be given a number of "Helpful Hints" consisting of questions to be used by the chairman of the Committee during the study period which will bring out every point touched upon in the paper.

 

Whenever possible we shall reprint in the Correspondence Circle Bulletin articles from other sources which have a direct bearing upon the particular subject covered by Brother Clegg in his monthly paper. These articles should be used as supplemental papers in addition to those prepared by the members from the monthly list of references. Much valuable material that would otherwise possibly never come to the attention of many of our members will thus be presented.

 

The monthly installments of the Course appearing in the Correspondence Circle Bulletin should be used one month later than their appearance. If this is done the Committees will have opportunity to arrange their programs several weeks in advance of the meetings and the Brethren who are members of the National Masonic Research Society will be better enabled to enter into the discussions after they have read over and studied the installment in THE BUILDER.

 

REFERENCES FOR SUPPLEMENTAL PAPERS Immediately preceding each of Brother Clegg's monthly papers in the Correspondence Circle Bulletin will be found a list of references to THE BUILDER and Mackey's Encyclopedia. These references are pertinent to the paper and will either enlarge upon many of the points touched upon or bring out new points for reading and discussion. They should be assigned by the Committee to different Brethren who may compile papers of their own from the material thus to be found, or in many instances the articles themselves or extracts therefrom may be read directly from the originals. The latter method may be followed when the members may not feel able to compile original papers, or when the original may be deemed appropriate without any alterations or additions.

 

HOW TO ORGANIZE FOR AND CONDUCT THE STUDY MEETINGS

 

The Lodge should select a "Research Committee" preferably of three "live" members. The study meetings should be held once a month, either at a special meeting of the Lodge called for the purpose, or at a regular meeting at which no business (except the Lodge routine) should be transacted--all possible time to be given to the study period.

 

After the Lodge has been opened and all routine business disposed of, the Master should turn the Lodge over to the Chairman of the Research Committee. This Committee should be fully prepared in advance on the subject for the evening. All members to whom references for supplemental papers have been assigned should be prepared with their papers and should also have a comprehensive grasp of Brother Clegg's paper.

 

PROGRAM FOR STUDY MEETINGS

 

1. Reading of the first section of Brother Clegg's paper and the supplemental papers thereto.

 

(Suggestion: While these papers are being read the members of the Lod