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From The East... ...a compilation of the monthly trestleboard
messages (2001 through 2003). |
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February 2003 - Wendy's
Founder Dave Thomas * January 2003 - The Eye in
the Pyramid * December
2002 - The Grand Artificer * November
2002 - The Life of Benjamin Franklin * October 2002 - The Taxil Hoax * September 2002 - The Pledge of Allegiance
* June 2002 - Threats to Freemasonry
* May 2002 - Fellowcraft Working Tools
* April 2002 - Entered Apprentice Working Tools
* March 2002 - Masonic Ritual * February 2002 - Masonic Charity
* January 2002 -
Mozart * December 2001 - Friendship * November 2001 - Jack The
Ripper * October
2001 - 9/11/01 Terrorist Attacks * September 2001 - Brother George Washington * June 2001 - Master Mason
Degree * May 2001
- Rough Ashlars Into Perfect Ashlars * April 2001 - Fellowcraft Degree * March 2001 - Lodge Web Site
* February 2001 - Donating
Blood * January
2001
February 2003 - Wendy's Founder Dave Thomas
Brethren:
It is inspiring to reflect upon how many great
and accomplished men have worn the Masonic apron, all the more interesting when
we consider the wide variety of fields from which these brethren have come.
Though the 15 Masonic U.S. Presidents are probably most likely to come to mind,
we should also recall that there have been and continue to be famous Masons in
other areas of government, as well as the military, aeronautics, science,
medicine, education, literature, sports, entertainment, and many other fields.
One famous Mason from the business world, who passed away just a year ago, is
Dave Thomas - the founder and familiar pitchman for the Wendy's Old-Fashioned
Hamburgers chain.
Brother Thomas was a member of Sol D. Bayless
Lodge in Fort Wayne, Indiana. He received the EA and FC degrees in April of
1959, and the MM degree one month later. He was also a 33rd degree
member of the Scottish Rite and a Shriner.
Dave Thomas was respected throughout the
restaurant industry as an innovator and pioneer, receiving virtually every
industry award and many business honors. His road to success began as a
restaurant counterman at age 12. Dropping out of high school, he later bought
several failing Kentucky Fried Chicken restaurants and sold them back for $1.5
million. A year later, he opened the first Wendy's (the name inspired by his
daughter's moniker). Over the next three decades, he grew the business into a
mammoth 6,000 store operation.
Thomas became a familiar figure to the American
public through Wendy's successful TV ad campaign. He appeared in over 800
humorous ads, wearing a trademark white short-sleeved shirt and red tie. In a
1991 interview, he said: "As long as it works, I'll continue to do the
commercials. When it's not working any longer, then I'm history." But
Thomas was never entirely comfortable with his celebrity status. In actuality,
he was very self-effacing, taking considerable pains to remind those who knew
him that he was "just a hamburger cook".
Though he achieved great success, he apparently
did not forget his Masonic obligation to charity. An adopted child himself, he
formed the Dave Thomas Foundation for Adoption, whose mission was (and still
is) to find permanent homes for thousands of children under foster care. And he
maintained the pride in Masonry shared by his brethren, once saying: "I
believe Masonry is the cornerstone of America today. It brings good people
together for a common cause - helping others."
Upon his passing, Wendy's corporate office had
this to say: "Dave was much more than Wendy's founder and senior
spokesperson. He was a mentor to many hundreds of people he personally helped
and thousands who have been inspired by his leadership. He was loved throughout
the Wendy's family as a perfect example of how really good guys can finish
first."
Fraternally yours,
Eugene W. Muller, P.M.
Junior Warden
January 2003 - The Eye in the Pyramid
Brethren:
This past
summer, I was on a trip to Florence, Italy, and visited the famous Uffizi Gallery,
one of the oldest museums in the world. One painting in this museum that
particularly caught my interest was that by the artist Pontormo entitled 'The
Supper at Emmaus' (1525), depicting the events as described in Luke 24:13-35.
This work - done almost two centuries before the emergence of Masonry as we
know it - intrigued me because it included the famous 'All-Seeing Eye' symbol,
one that we all know from the Master Mason degree ritual. In the painting, the
eye was depicted within a triangle above the head of Christ.
The
'All-Seeing Eye' has been in the news lately. In response to the September 11th
terrorist attacks, the U.S. Government recently established the Information
Awareness Office (or IAO), under the Defense Advanced Research Projects Agency,
which is the central research and development organization for the U.S.
Department of Defense. The purpose of the IAO is to implement what is known as
'Total Information Awareness' – the integration of information technologies for
extracting data on the activities of terrorists, to detect and understand their
plans, and to prevent them from being executed. The IAO has chosen as their
logo a figure of the ‘All-Seeing Eye’ on top of an unfinished pyramid, from
which light beams project over an image of the world. This ‘Eye in the Pyramid’
symbol is the very same image that appears in the Great Seal of the United
States and on the backside of the dollar bill. Because it appears on these
objects, conspiracy theorists have often pointed to this as ‘evidence’ of a
Masonic conspiracy to control the United States. With the introduction of this
same symbol in a logo for a government agency whose mission is surveillance,
conspiracy theorists take this as proof positive that Masonry is set to ‘take
over’ the world.
The
problem with this whole equation - and even many Freemasons are not aware of
this fact - is that the ‘Eye in the Pyramid’ is not now, nor has it ever been,
a Masonic symbol! The ‘All-Seeing Eye’, sometimes called the ‘Eye of
Providence’, is an ancient and easily comprehended symbol of Deity for many
cultures. Sometimes it was depicted in clouds; at others, as in the case of the
Pontormo work described above, it was in a triangle, denoting the Christian
concept of the Holy Trinity. It can be
linked to a number of passages in the Great Light, such as: “The eyes of the
LORD are upon the righteous, and his ears are open unto their cry.” (Psalm
34:15); “Behold, he that keepeth Israel shall neither slumber nor sleep.”
(Psalm 121:4); and “The eyes of the LORD are in every place, beholding the evil
and the good” (Proverbs 15:3). It reminds us that the Creator sees all, knows
all, and controls all things.
But as
noted by Masonic author Brent S. Morris, while the 'All-Seeing Eye' is part of
Masonry, the Great Seal of the United States is not a Masonic emblem, nor does
the seal contain ‘hidden’ Masonic symbols. The first official use and
definition of the ‘All-Seeing Eye’ as a Masonic symbol occurred 14 years after Congress adopted the symbol for
the U.S. Great Seal. The 'All-Seeing Eye' first appeared as a Masonic symbol in
the 1797 "Freemasons Monitor" of Thomas Smith Webb (1771 -1819), who
did NOT depict the eye in a triangle or on a pyramid, but rather had shown it
surrounded by a semicircular glory.
On July
4th, 1776, the newly formed United States of America established a committee
with the charge of designing a national seal. The committee's members included
Benjamin Franklin, Thomas Jefferson, John Adams, and Pierre Du Simitiere, an
artist. Of these, only Franklin was a Mason, and he contributed nothing of a
Masonic nature to the design. Du Simitiere, a non-Mason, was a collector of art
books and was familiar with the artistic and ornamental devices used in
Renaissance art. It was he who included the ‘Eye of Providence’ in a triangle
within the Great Seal, as this was a well-established artistic convention of
the ubiquitous Deity.
But
Congress did not approve the suggestions of the 1776 committee, nor did it
accept those of a second committee in 1780. It was only after a third committee
produced a design in 1782, borrowing from earlier designs - including the eye
over the unfinished pyramid - did Congress finally approve the U.S. Great Seal.
None of the Great Seal's final designers were Masons.
In the
U.S. Great Seal, the pyramid signifies strength and duration. The eye over it
alludes to the many interpositions of Providence in favor of the American
cause. The pyramid has never been a Masonic symbol. It has no generally
accepted meaning, except perhaps permanence or mystery. Thus, the combination
of the eye overlooking an unfinished pyramid is a uniquely American symbol, and
should be interpreted as such; it is not Masonic.
In short,
the only possible Masonic design element on the U.S. Great Seal is the
‘All-Seeing Eye’, and this was a rather recent addition to Masonic symbolism.
The eye became a popular Masonic decorative device in the latter half of the
18th century as an artistic representation of the omniscience of God. Only
toward the end of the 18th century did Masons officially use it, and
this was after the U.S. Congress had adopted the Great Seal. Thus, rather than
Masonry dictating the design of the U.S. Great Seal, both the Great Seal and
Masonic symbolism emerged out of the same cultural milieu.
Yet in
spite of the misunderstandings surrounding it, the important point to remember
is that the 'All-Seeing Eye' remains to Freemasons a cherished, revered, and
universally appreciated symbol. In the third degree ritual, we learn that the eye
is associated with control of the sun, moon, stars, and comets, and that it
“penetrates the inmost recesses of the human Heart, and will judge us according
to our merits”. It reminds us of an
omnipresent, all-knowing, all-powerful God who sees all. And it speaks of His
mercy, for "to see all is to know all; to know all is to understand all;
to understand all is to forgive all."
Thus we learn from Freemasonry this comforting realization of Him who
stands as the final judge of erring man.
Fraternally
yours,
Eugene W.
Muller, P.M.
Junior
Warden
December 2002 - The Grand Artificer
Brethren:
"There
are more things in heaven and earth, Horatio, than are dreamt of in your
philosophy." (Hamlet, Act I, Scene V).
The first of The Ancient Charges and
Regulations, adopted by the Grand Lodge of England in 1722, states the
following: "A Mason is obliged by his tenure to obey the Moral Law, and if
he rightly understands the art he will never be a stupid atheist or an
irreligious libertine". Though
these appear to be rather harsh words, it is as if the author(s) of the charge
had the following passage in mind: "The fool hath said in his heart, There
is no God. They are corrupt, they have done abominable works, there is none
that doeth good." (Psalms 14:1)
Whether he employs a literalistic
view of scripture or opts for a metaphorical view, in today’s world, it is
typically the believer who is put on the defensive to explain his thinking, as
if it were somehow incumbent upon him to have an answer for every question. It
is the believer who is often accused of being dogmatic, narrow-minded, or worse
- the implication being that those who maintain an agnostic or atheistic point
of view are in some way "open-minded". Moreover, a believer's failure
to provide complete explanations to all questions is often mistakenly viewed as
vindication or support for the position of the atheist.
Yet while one can read many volumes
written by believers in defense of their ideas, seldom, if ever, do we see
avowed atheists elaborate upon the weaknesses of their own views, including
their explanations (or lack thereof) as to exactly how, and why the universe
came to be. Unbelief is rarely asked to think itself through, account for
itself, or consider the implications of what true atheism really means. I once
read an interesting essay entitled "The Difficulties of Unbelief"
written by one W. Cosby Bell. The essay ruminated on what one must actually
believe if he is to adopt an atheistic view of the world. Bell notes that the
true atheist is, by his own logic, barred from explaining the world through
mind, for according to the atheist, there is no grand intelligence or will.
There is only endless, random change, without purpose or meaning. The atheist
can offer no explanation for why the world exists, for according to his
philosophy, nothing created it. There is evolution taking place, but it is
mindless, without plan, and without intention. By the atheist's logic, blind
random forces produced a creature which seems to think, and thinks he thinks,
but of course does not really think; thus man is actually reduced to the level
of machinery. Under the atheist’s assumptions, science, which depends upon the
discovery of laws, cannot hope to learn the meaning of nature, for there is no
meaning to be learned. Science is therefore reduced to recording and analyzing
interconnections which may or may not hold in the future, for the mindless
forces that produced our present 'order' may suddenly place them in disorder,
putting science into confusion. An atheist must remind himself that there is no
intelligence or design behind the structure of the atom, the gathering of atoms
to form molecules, the complexities of DNA, the emergence of life, or the
development of man - all of these are simply random occurrences, with no
driving force or intent. Lifelessness somehow formed life, mindlessness somehow
gave birth to mind, unthinking somehow created thought, moral indifference
somehow created a sense of morality, and godlessness somehow spawned a desire
to seek God. As for morality, what we call 'good' and 'evil' can be neither,
for they are both products of the same mindless process, with seemingly equal
value. Any sense of moral purpose makes no sense, for it was in no way created
through moral intentions. Bell wryly points out that atheism leads not to any
view of the world at all, but rather to skepticism, and that while belief may
leave one with some unresolved issues, unbelief leaves one with far greater
unresolved questions.
Recall that in the Fellowcraft
degree, we receive admonitions and exhortations regarding the science of
geometry. Why, of all things, geometry? We learn that geometry, the first and
noblest of sciences, allows us to trace nature to her most concealed recesses.
It is a deductive science, dealing with the properties of space, and the masses
that occupy space. Geometry teaches us that the universe exists, moves,
evolves, and lives, according to definite laws, or plans. Through geometry, we
can explain the motions of a distant yet immense planet around a star, as well
as that of an imperceptibly small electron around the nucleus of an atom.
Geometry provides us with 'proof' that the universe follows laws so exact that
predictions can successfully be made from them.
From these observations, we are
easily led to a logical conclusion. Geometry reveals to us that the universe,
from the macroscopic right down to the microscopic, runs according to 'plan'.
But as plans cannot create themselves, there can be no plan without a
'planner'. Therefore, the universe as we know it was formulated by a planner,
hence God. Essentially, Masonry makes what is philosophically known as an
argument from design. The design argument states that the universe displays a
staggering amount of intelligibility, both in the way things exist and the way
they coexist. Even a single protein molecule is an object of incredibly
impressive order, even more so a single cell, not to mention the incredibly
complex human body. This intelligible order can either be the product of
chance, or intelligent design. As it makes no sense to say that chance or
randomness produced sophisticated intelligible order, the universe is therefore
the product of intelligent design. Since a design can only come from a mind, or
a designer, the universe is therefore the product of an intelligent designer,
hence God. The unbeliever may counter such arguments by saying that the
universe runs not according to plan or design but rather by natural law. But
this provides no support for the atheist's position, for it does not explain
who or what made the natural 'law'. In the end, the nonbeliever is still confronted
with the ultimate question of how randomness and mindlessness happened to
produce such laws and a creation that functions according to those laws.
Thus the seemingly unusual emphasis
placed by Masonry upon geometry. It is a science that demonstrates the
"glorious works of creation," the majesty and awe-inspiring magnitude
of the universe, and the perfections of Deity. It points to the power, wisdom,
and by logical extension goodness of the Grand Artificer of the Universe.
Masonry’s primary teachings are of the Fatherhood of God, the brotherhood of
man founded on that fatherhood, and the immortality of the soul in a life to
come. As man is universal in his belief in the Great Creator, Masons accept
such beliefs with open minds and hearts. Such is the true ‘secret’ of
Freemasonry.
Fraternally
yours,
Eugene W.
Muller
Worshipful
Master
November 2002 - The Life of Benjamin Franklin
Brethren:
I once
read the following quote: "People will accept your ideas much more readily
if you tell them Benjamin Franklin said it first." I cannot think of many
persons, living or deceased, who have attained such a meritorious reputation. Born in 1706, and living to the age of 84, Ben Franklin had
achievements in many areas, any one of which would have been enough to make him
famous.
Ben
Franklin was a printer. After an apprenticeship with his brother, he eventually started his own print shop with a partner. They
published a newspaper called The Pennsylvania Gazette. In time, Franklin was made official printer
for Pennsylvania, Maryland, New Jersey and Delaware.
Ben
Franklin was a writer. He created "Poor Richard's Almanack", which
contained a calendar, weather forecasts, amusing stories, and jokes. It was
here that Franklin coined such famous proverbs as: "Early to bed, early to
rise, makes a man healthy, wealthy, and wise", "God helps those who help themselves", "Never leave till tomorrow that which
you can do today", "Three may
keep a secret, if two of them are dead", and "Fish and visitors smell
in three days". At 10,000 copies, only the
Bible exceeded its circulation.
Ben
Franklin was a scholar. In curious contradiction to
the "Early to bed..." saying, he
studied late every night, immersing
himself in mathematics, navigation, grammar, science, languages, and the
classics. He amazed scientists with his famous kite experiment that showed
lightening to be an electrical discharge. He conducted many other electrical
experiments, and published a book forming the basis of modern electrical
theory. He conducted measurements of
ocean currents and water temperatures. Yale, Harvard, Oxford, and other
colleges awarded him with honorary degrees. He was a Fellow of the Royal
Society in England (was awarded its Copley Medal), and was elected to the Royal
Academy of Science in Paris. In 1727, he organized a debating club called the
'Junto', which later became the American Philosophical Society.
Ben
Franklin was an inventor. One of his first inventions was a set of paddles to
increase swimming speed (he was also an outstanding swimmer). His most famous invention was the Franklin Stove, which he refused to patent, as
he wanted it to be made cheaply so that all could attain one - indeed, Franklin
patented none of his ideas. The Franklin Stove is still used today. Other
Franklin creations include the bifocals,
the flexible urinary catheter, watertight bulkheads on ships, the lightning
rod, the odometer, and a device for getting books
down from high shelves.
Ben
Franklin was a musician. He played the violin, harp, and guitar. He designed
and built the glass armonica, an instrument played by touching the edge of
spinning glass. It's unique tones appealed to many, including Mozart and
Beethoven.
Ben
Franklin was an economist. A firm believer in the idea that the only true way
to wealth was through hard work, his philosophies became the soul of the
"American Dream" and the foundation for our economic system. He
helped establish paper currency, and his portrait appears on today's $100 bill.
Ben
Franklin was a public official. In 1737, he was appointed Deputy Postmaster at
Philadelphia, and eventually became Deputy Postmaster General for the 13
Colonies. He created a special bookkeeping
system, hired more postmen, and increased their sense of importance regarding
their positions. Under Franklin, letter delivery between towns during winter
months increased from only twice per season to weekly. He soon made the postal service profitable
for the first time. Franklin helped
found the Philadelphia Library in 1731. He was Clerk of the Pennsylvania
Assembly, served on the Philadelphia Council, and later served as a City
Alderman. He helped to establish what is now the University of Pennsylvania. He
helped found the Pennsylvania Hospital in 1751, and was made its president four
years later. He formed Philadelphia's first volunteer fire company. At his
insistence, Philadelphia's streets were paved, and were kept cleaner and better
lit.
Ben
Franklin was a military leader. Concerned about danger from Indians, in 1748 he
organized volunteer soldiers and guns along the Delaware River. When British
troops landed in Virginia in 1755, he hired wagons to carry their supplies. He
was sent to the frontier to direct the building of forts and to raise troops.
In 1775, he was one of three who conferred with Washington on problems of the
Continental Army.
Ben
Franklin was a statesman. The Assemblies of Pennsylvania, Georgia, New Jersey, and
Massachusetts appointed him Agent in England.
He eventually became President of the Pennsylvania Assembly, a post
equivalent to that of governor. He persuaded the English to repeal the hated
Stamp Act. He proposed a "Plan of
Union", and helped draft both the Declaration of Independence and the
Constitution. But he maintained perspective on America's newly established
liberties. He once said: "The
Constitution only gives people the right to pursue happiness. You have to catch
it yourself." In 1778, Franklin was appointed Minister Plenipotentiary to
the Court of France, and convinced the French to provide much needed aid to the
Colonies during the Revolutionary War. In
1781, he helped negotiate peace with Britain, and was a signer of the peace
treaty.
And Ben
Franklin was a Freemason. He joined St. John's Lodge in Philadelphia in 1731. A
year later, he became Junior Grand Warden, and two years later Grand Master of
Pennsylvania. He played a prominent role in the building and dedication of
"Freemason's Lodge" in Philadelphia, the first Masonic building in
America. He participated in the initiation and later the Masonic funeral of the
French philosopher Francois Voltaire.
Franklin
spent his last years writing letters, newspaper articles, and an autobiography.
Washington, Jefferson, Adams, Madison, and other important Americans often came
to call at his home. His last public act was to sign a memorial as president of
a slavery abolitionist society, a noble finale to the well-spent life of one of
the greatest men and Freemasons produced by this or any other nation.
Fraternally
yours,
Eugene
W. Muller
Worshipful
Master
October 2002 - The Taxil Hoax
Brethren:
The
weekly news magazine U.S. News and World Report recently ran a special issue
entitled "The Art of the Hoax" (August 26th, 2002), which
contains a series of articles on famous and infamous scams, deceptions,
swindles and outrageous gags that have been successfully perpetrated on a
gullible public one time or another. Included in the piece are accounts of such
well-known deceptions as the 1919 'Ponzi Scheme' that bilked tens of thousands
of investors, the fictitious army created under General George Patton in order
to trick the German army during World War II, and the New York Sun newspaper's
1835 headlines about life on the moon.
A
particularly intriguing piece within the U.S. News feature is an article
entitled "Devil
in a red fez: The lie about the Freemasons
lives on". It describes how one Leo Taxil - financial schemer,
pornographer, forger - wrote a number of bogus exposes accusing Freemasons of
being Satanists. This is the first instance in which I have ever seen a major
media publication come to the defense of Freemasonry and put its critics in
perspective, and I have to say that it's about time!
For
his "evidence", Taxil created a damning counterfeit document
supposedly written by Freemason Albert Pike. The hoax spawned a wave of anti-Masonic
fervor that lingers on to this very day. Who was Albert Pike, what did he say,
and how did this Taxil misquote him?
Albert
Pike (1809-91) was a lawyer, writer, poet, philosopher, and a general in the
army of the Confederacy during the Civil War, as well as a Freemason. He was
the Sovereign Grand Commander of the Southern Jurisdiction of Scottish Rite,
which covers thirty-five southern and western states. It was once said that
Pike "found Scottish Rite Masonry in a hovel and left it in a palace." He had a profound influence not only on the
Scottish Rite but on all of Freemasonry as well, though it should be noted that
he was never a Grand Master, and never a spokesman for the entire Craft, nor
did he ever try to assert himself as such.
As
a Confederate general, Pike commanded a group of American Indians, and came to
understand and respect their religious beliefs. Though a Christian himself,
Pike developed an interest in the philosophical systems and religions of a
variety of ancient cultures, and how these religions shaped the thinking and
codes of morality for people from around the world. Pike believed this
knowledge gave him a broader understanding of all humankind. Even though many
of these ancient religions were long dead, he was convinced that they had made
contributions to later thought and moral systems.
Pike's
goal was to educate Masons on philosophy and religious thinking through his own
written works, the most notable being an 861-page volume entitled Morals and
Dogma, first published in 1871. This book, while not easy reading, is an
interesting treatise of comparative religion, organized according to the
ceremonial dramas of the 4th through the 32nd degrees of the Scottish Rite, and
heavily interlaced with Pike's own opinions and perceptions. Pike's work
doesn't seek to identify any single religion as the 'One True Faith' while
proving the error of all other faiths. Rather, his intent was to inform - much
like the comparative study of world religions offered as a major field in today's
colleges and universities.
Unfortunately,
Pike was so steeped in his substantial knowledge of ancient faiths and
philosophic systems, his book tended to make Masonry out to be far more complex
and esoteric than it really was. Pike overstated Masonic teachings and
principles with mystic interpretations and deep, arcane meanings, so much so
that the Scottish Rite's preface to Morals and Dogma (which Pike did not
write), mildly criticizes Pike for going overboard, and explicitly states that
the reader is free to reject and dissent from the opinions Pike expresses.
What
most aroused the passions of anti-Masons, including those of the present day,
is a reference in Morals and Dogma to "Lucifer", which
Christians will of course recognize as the name of the devil, or ruler of Hell.
Specifically, Pike wrote "Lucifer, the lightbearer!" and
"Lucifer, the Son of the Morning!" Anti-Masons latched onto these
passages as 'proof' that Masonry was Satanic. But in actuality, Pike was not
using the term Lucifer to refer to the devil. The word Lucifer is derived from
the Latin term lucem ferre, which means "bringer, or bearer, of
light." Thus, while Pike might have employed poor judgment when he used
the term "Lucifer", he had no sinister intentions, for he was referring
to the morning star, the light bearer, the search for light; which is the very
antithesis of evil.
Nonetheless,
Pike's ill-chosen words gave Leo Taxil the ammunition he needed. Taxil created
a hoax whereby he portrayed Pike as the "ruler of all Masons", and
attributed to him a completely false quote saying "Lucifer is God,"
which he alleged Pike had said during a speech to Freemasons in Paris. By this
time, Pike had been dead for several years, and thus Taxil was safe from any
exposure or rebuttal. Taxil profited greatly from the hoax, and as an ultimate
demonstration of his arrogance, he admitted in 1897 in front of a large
audience that every word he wrote about Masonic 'devil worship' was a lie.
But
in spite of Taxil's refutations of his own writings, has the truth prevailed?
Apparently not everywhere or in every instance, for U.S. News points out that
Taxil's work has spawned other anti-Masons to seek and write even more
sensational accounts of Masonic-Satanic 'connections', and that this campaign
against Masonry continues today. And even though it has been discredited for
more than a century, anti-Masons still use Taxil's bogus quote of Albert Pike
as 'evidence' of Masonic devil worship. Thus, not only did Leo Taxil deceive
the ignorant over 100 years ago, but he deceives the ignorant today as well.
Fraternally
yours,
Eugene
W. Muller
Worshipful
Master
September 2002 - The Pledge of Allegiance
Brethren:
In January
of 1969, the late great comedian Red Skelton introduced his own special version
of the Pledge of Allegiance on his weekly television show. Skelton, a 33rd Degree Mason and a member of the Shrine, was a man unafraid to show his love for
his country, even during the turbulent and divisive days of the Vietnam War
era. At the time, some had thought that reciting the pledge on his program
might be risky, as Red Skelton was entirely identified with comedy and
clowning. But Skelton insisted that he be permitted to make the presentation.
The broadcast was a huge success, immediately generating 200,000 requests for
copies. It was issued on record and was soon
on the best-selling charts, alongside the hit songs of the day. It garnered 42
awards, and was twice read into the U.S. Congressional Record.
Skelton’s
commentary involved a simple recitation of the pledge, with explanations of the
meanings behind the words. He ended his presentation with the
following statement: "Since I was a small boy, two states have been added
to our country, and two words have been added to the Pledge of Allegiance:
Under God. Wouldn't it be a pity if someone said that is a prayer, and that
would be eliminated from schools, too?"
Brother
Skelton could not have imagined how prophetic his words would become, for on
June 26th, 2002, the 9th U.S. Circuit Court of Appeals handed down a
stunning decision in which they said that reciting the Pledge of Allegiance in
public schools is unconstitutional because the words "one nation, under
God" essentially amounts to a government endorsement of religion, in
violation of the separation of church and state. The case was brought by a
California atheist who objected to his daughter being compelled to listen to
her second-grade classmates recite the pledge, and who called the pledge a
"religious idea that certain people don't agree with." The plaintiff
added that no one should be forced to worship a religion in which they don't believe,
even though reciting the pledge is voluntary. If allowed to stand, the ruling
would mean that schoolchildren could no longer recite the pledge, at least in
the nine Western states covered by the 9th Circuit.
A huge
political firestorm erupted immediately after the decision was announced. The
President of the United States called the ruling "ridiculous". Senators, representatives, and governors
from all sides of the political spectrum - Republicans and Democrats - voiced
universal outrage at the Court's action. Critics asked whether the court's
decision calls into question the use of "In God We Trust" on the
nation's currency, the public singing of patriotic songs like "God Bless
America" or "America the Beautiful", the use of the phrase
"So help me God" when presidents and judges are sworn into office, or
the fact that Congress begins each session with a prayer. Indeed, so strong was
the reaction, that only one day later, the judge who wrote the 2-1 opinion
moved to prevent it from taking immediate effect, to give time for the Court to
reconsider its decision.
All
Masonic communications, of course, include the Pledge of Allegiance within
their opening ceremonies, and as all its members are already avowed believers
in the Almighty, it is impossible to imagine Freemasonry ever calling for the
removal of the pledge, particularly on the grounds that the 9th
Circuit Court of Appeals rejected it. The salute and pledge to the American
flag is as much a part of Masonic ceremony as is the donning of aprons.
Every
member of the Craft is left with no doubt or ambiguity that his obligations to
Masonry are secondary to his obligations to his nation. The Entered Apprentice
Mason is told that he is to be a quiet and peaceable citizen, true to his
government, and just to his country. He is told not to countenance disloyalty
or rebellion, but is to conform with cheerfulness to the government of his
country. It has been said that while a good citizen is not necessarily a Mason,
an unpatriotic citizen cannot possibly be a good Mason. It is not at all
surprising that throughout U.S. history, Masons have often been among our most
outstanding leaders in government, the armed forces, jurisprudence, law
enforcement, and other areas representing our nation, our values, our laws, and
our way of life.
Although
many legal experts expect that the 9th Circuit Court decision will
be overturned, the fact that it transpired at all is nonetheless somewhat
disconcerting, for in a way it reveals that while the pillars upon which our country
stands are strong, they are not without unforeseen threats. It also
demonstrates how some of us may forget the significance and meaning behind the
great institutions and symbols of this nation. At Valley Forge, Brother George
Washington said to one of his officers: "This liberty will seem so cheap
to those who will not have to pay its cost." The September 11th
attacks served as a shocking reminder that this nation has enemies both within
and without, and that freedom can and does come at a tremendous price. Like the
American flag itself, the Pledge of Allegiance is a symbol of our gratitude to
God and to those who have sacrificed themselves for the freedoms we all now
enjoy. As Freemasons, and more importantly as Americans, let us continue to
recite the Pledge of Allegiance, inside as well as outside the walls of our
noble fraternity, with sincerity, reverence, and gratitude. And may we never
lose sight of all that it represents.
Fraternally
yours,
Eugene W.
Muller
Worshipful
Master
June 2002 - Threats to Freemasonry
Brethren:
Will
Freemasonry survive? Are we witnessing the demise of this great
institution? There is no question that
the fraternity's membership ranks have diminished in the last few decades. After World War II, a number of fraternal
orders, not just Masonry, experienced huge increases in membership. This peaked around the late 1950s, and began
to fall off during the socially turbulent 1960s and early 70s. However, there
are some signs that membership is beginning to recover in some jurisdictions.
It is
important to point out that this is not the first period that Masonry has seen,
and recovered from, a decline in its membership. Indeed, Masonry has survived
far worse tribulations from whatever it may be experiencing today. Consider the
history of Masonry in America up through the first quarter of the 19th
century. Up to that time, membership in a Masonic lodge was almost considered a
necessity for political preferment. Even though America in that era had frowned
upon "secret" societies, Freemasonry seemed to be exempt from any
such criticism, perhaps because George Washington and other statesmen of the
Revolutionary War had been members.
But in
1826, public approval of Masonry suffered a sudden, dramatic reversal upon the
mysterious disappearance and alleged murder (no body was ever found) of William
Morgan of Batavia, New York - a Freemason who was planning to publish a book
revealing Masonic secrets. Morgan was arrested in 1826 and charged with
stealing and indebtedness, apparently as a pretext for seizing him. He was
convicted, jailed, and reportedly kidnapped shortly afterward. Opponents of
Freemasonry, including elements of the press, churches, and antislavery groups,
joined together in blaming the fraternity for the incident, and this led to the
creation of an Anti-Masonic party in 1827-28, reflecting widespread hostility
toward Masons holding public office.
Suddenly,
Freemasons were proscribed for no other reason than because they were
Freemasons. They were spat upon in the streets, and barred from their churches.
Children of Masons were excluded from schools. Brother was arrayed against
brother, father against son, and wives against their husbands. Attempts were
made to take away the chartered rights of Masonic organizations, and to pass
laws preventing Masons from meeting and practicing their ceremonies. But the
initial hysteria, however severe, was short-lived, for after the elections of
1836, the Anti-Masonic party declined in influence, and was eventually absorbed
into what was known as the Whig Party. Nevertheless, the damage inflicted to
the Craft during this period of time was devastating. In New York, for instance,
membership dwindled from 20,000 to 3,000. Many members repudiated their
obligations. Others remained as Masons, but chose to temporarily suspend
meetings, close work, and surrender their lodge charters. But after an eclipse
of almost 20 years, membership in the Craft began to grow again. Lodge books,
supposedly long since destroyed, came out of hiding; charters reappeared; old
lodges were reopened; and new lodges were built.
Another
noteworthy, and even more frightening episode of anti-Masonry occurred in
Europe during the late 1930s, 1940s, and into the 1950s, when the tyrannical
governments of Hitler, Mussolini, Franco, and other despots resulted in Masonic
lodges being outlawed, closed down, looted, and destroyed; and Freemasons being
jailed and/or executed. By 1940, Grand Lodges had been eliminated in most of
Europe, and there were many who wondered at the time if Masonry would ever be
able to flourish in these countries again. There were incredible stories of
Masons in Nazi-controlled Europe who would meet in secret makeshift
"lodges" held in the basements of private homes, without formal
charters or lodge paraphernalia, disguising their meetings as card games. They
would discuss how they could help worthy brothers in distress, such as members
imprisoned in concentration camps. But, of course, these dictatorships were
eventually destroyed and/or ended, and Freemasonry once again exists in
Germany, Austria, Italy, and Spain, as well as most other European countries.
The fact
that Freemasonry survived the U.S. Anti-Masonic party of the 1800s and the
European persecutions of the 1930s, 40s, and 50s demonstrates the resilience of
the institution against forces that seek to destroy it. And while contemporary
critics of Masonry (mostly from religious extremists) are not as organized,
determined, or powerful as those described above, they have done considerable
damage in their own way. Yet Masonry will survive these critics, too. In the
words of Martin Luther King: "No lie can live forever", and no amount
of lies, persecution, or violence can erase from this earth a high-minded
institution dedicated to morality and based upon the principle tenet of truth.
Perhaps
the worst enemy of Freemasonry today comes not from outside critics, but
within. I am referring to the apathy of it members, and the effects it has on
the institution. Yet I believe the effects of these forces can be overcome as
well. For example, consider the following quote, taken from a book on Masonry:
"Freemasonry's greatest problems are lack of interest in its teachings and
attendance at communications. Many plans have been devised by Masonic leaders
to stimulate interest and increase attendance, but few such efforts are more
than temporarily effective." If
this sounds applicable to Masonry today, it should. But it is by no means a
revelation, as those words were written by Howard Cruse, PGM, in the foreward
to a book by Masonic author Carl Claudy, published in 1931. This is not to
suggest that no efforts should be made to increase lodge attendance - they
should. But my point is that in the 70 years or so since Cruse wrote of
Masonry's problem of member indifference, the fraternity has seen much growth
and decline, and my guess is that it will do so again in the future.
But
suppose my prediction is wrong, and Masonry eventually dies from within, as
Cruses's words hint that it could. Which, then, would be the greater sadness -
the demise of Freemasonry due to external forces, or by its own members'
apathy?
Fraternally
yours,
Eugene W.
Muller
Worshipful
Master
May 2002 - Fellowcraft Working Tools
Brethren:
Last month
I spoke about the working tools of the Entered Apprentice Mason. In this
trestleboard, I shall discuss the working tools of the Fellowcraft Mason, which
are the Plumb, Square and Level.
Actually,
the Fellowcraft Mason is already introduced to these tools as the
"Immovable Jewels" described in the first degree, when the Entered
Apprentice learns that they are worn by the three most senior officers of the
Lodge. The Square, worn by the Master, symbolizes morality. The Level, worn by
the Senior Warden, stands for equality. The Plumb, by the Junior Warden,
symbolizes an upright life.
In the
Fellowcraft degree, the working tools collectively represent advancement in the
candidate's knowledge. The working tools of the EA are the Twenty-four Inch
Gauge and Common Gavel, which one uses to lay out a rough ashlar and chip off edges,
thereby readying it for the builder's use. But notice that the EA's tools only
allow him to prepare materials in order to build; they are not actually used
for building. The EA is only a beginner, thus the tasks he performs are those
that will not materially affect the whole should they be poorly done. On the
other hand, the tools of a Fellowcraft Mason are used to test and/or to put to
use the work of an Entered Apprentice. The Fellowcraft is no longer a student,
but a symbolic builder, and thus he is presented with the Plumb, Square, and
Level, all of which are builder's tools.
As the
ritual tells us, the Plumb admonishes to walk uprightly in our several stations
before God and man. Like most of Masonry, the ritual for this symbol is closely
linked with passages in the Great Light, such as "Ye shall observe to do
therefore as the LORD your God hath commanded you: ye shall not turn aside to
the right hand or to the left." (Deuteronomy 5:32). The Plumb is a symbol
of rectitude of conduct, and impresses upon the mind the importance of
integrity of life and an undeviating course of moral uprightness - qualities
that distinguish those who are good and just. As it is unlikely that any wall
will stand for long if it isn't straight, it is also unlikely that anyone who
does not lead an upright life will be of help to his fellowman. Yet the ability
to distinguish right from wrong is not all that constitutes rectitude. As the
philosopher Confucius once said: "To see what is right, and not to do it,
is want of courage". To live by the precepts of the plumb requires a
considerable degree of fortitude, which is one of the cardinal virtues.
The Square
teaches us to square our actions "by the square of virtue and
morality".
What this
is saying is that virtue should guide us all in our transactions with our
fellow man, particularly with other Masons. One who deliberately seeks to cheat
or deceive a brother Mason is not a really a Mason, as his words mean little
and his promises are empty. Yet the question of morality is a difficult one.
What exactly is moral behavior? For many, the guide for morality comes from
one's faith, and this is fine for the individual, although significant problems
emerge when trying to reconcile diverse religious faiths in a pluralistic world.
Throughout history, many wars have been fought, and continue to be fought, over
this very issue. Those who would adopt an immoderate point of view within one
religious system will often roundly condemn (and, in turn, be condemned by)
those who adopt an immoderate point of view within another religious system.
The irony is that regardless of the degree to which one lives by the doctrines
of his faith, it is utterly impossible for anyone to live a life that can be
regarded by all human beings as "moral", as there will always be
someone, somewhere, ready to condemn his religious practices, or lack thereof,
as immoral. One can easily appreciate the wisdom of our Masonic forefathers
when they instituted the rule prohibiting religious discussions within Lodge.
Likewise, one can also appreciate the foresight of the founders of this nation,
in particular President James Madison, himself a Brother Mason, who was most
responsible for the form and content of the First Amendment of the U.S.
Constitution, which addresses religious liberty. Madison once wrote: "The
religion then of every man must be left to the conviction and conscience of
every man; and it is the right of every man to exercise it as these may
dictate." In the end, each us must decide what morality is and what it is
not, taking into account his faith, conscience, circumstances, and the society
in which he resides when setting his own standards of conduct.
The
description that the Fellowcraft candidate receives with regard to the Level is
different from that which he hears in the EA degree. Rather than the idea of
equality, the Fellowcraft candidate is told that the Level symbolizes that we
are traveling upon the level of time, to the undiscovered country from which no
one returns. At first glance, this passage appears to be referring to the life
hereafter, which no doubt it is. But it also can be interpreted from the
standpoint of time management. No one can say for sure what tomorrow on this
earth will bring, either good or bad. Tomorrow therefore remains
"undiscovered". The passage tells us that the Mason can never unbuild
that which is erected on the level of time, and as we learned from the
Twenty-four Inch Gauge, time is the one commodity that can never be retrieved.
Therefore, the Level reminds us to value our lives and to use our time wisely.
As we
begin our Masonic lives as Entered Apprentice Masons (Youth), we learn and
perform the fundamentals to be used later on. The working tools during this
period are the Twenty-four Inch Gauge (used to divide our time) and the Common
Gavel (used to remove all the vices and superfluities of life). They are
designed to prepare us for the adult work that lies ahead. It is when we become
Fellowcraft Masons (Manhood) that the actual work of our lives is performed,
which is to be done by the principles of the Plumb, Square, and Level. And it
is by these tools through adulthood that the Mason erects his spiritual temple.
Fraternally
yours,
Eugene W.
Muller
Worshipful Master
April 2002 - Entered Apprentice Working Tools
Brethren:
The
working tools of the Entered Apprentice Mason are the Twenty-four Inch Gauge
and the Common Gavel. What do they symbolize?
The
Twenty-four Inch Gauge, emblematic of the twenty-four hours of the day, is
meant to symbolize time or purpose. To all of us, time is of the utmost - the
very substance of life. It always moves at the same pace, whether we like it or
not, and whether we are prepared for it or not. It is the one commodity that,
when misused, can never be retrieved, and we are constantly presented with
choices that allow us to either waste our time or use it productively.
Throughout
our lives, we are told not to squander food, water, fuel, money, and other
tangibles, and most of us will try to live by these guidelines. In a similar
manner, our language contains expressions reminding us not to waste time, and
to avoid procrastination (e.g., “Time and tide wait for no man”, “Don't put off
until tomorrow what you can do today”). But do we heed these admonitions as
well as we could? Are we more willing
to part with the precious commodity of time than with other things that may
seem to be of greater importance, but in reality are not?
You may
recall the science fiction film entitled When Worlds Collide (1951),
based on a novel by the same name. The story is a doomsday scenario in which
two rogue planets enter the Solar System. One planet is on a course to collide
with and destroy the Earth. The second planet is calculated to replace the
Earth's orbit. A group of scientists and engineers begin a project to construct
a spacecraft, so that a few individuals can escape the catastrophe and begin a
new civilization on the second planet. But it is by no means certain that the
mission will be a success, and their time is limited. They work feverishly on
the project day and night, as the dreaded interplanetary disaster draws ever
closer. Calendars are redesigned to remind the workers of the number of days
remaining until the end of the world, and a sign is posted that says
"Waste Everything But TIME".
The film shows us how time, and how one uses it, becomes the commodity
of true importance, while things of a material nature that human beings have
always treasured and defended with their very lives are revealed to have less
and less value, ultimately becoming worthless.
The
Twelve-Inch Gauge ritual reminds us not just to avoid wasting time, but also
advises us as to how we can best spend our days in a meaningful way. It
instructs us to devote eight hours for the service of God and those in
distress, eight for our usual vocations or work, and eight for refreshment and
sleep (interestingly, this bit of ritual was written long before the eight-hour
work day became a standard). The underlying message is that time is a gift. It
is up to the individual to decide whether he wishes to squander it or use it
productively.
The Common
Gavel ritual alludes to purity of heart, and our need to “divest our hearts and
consciences of all the vices and superfluities of life”, as the ritual states.
Part of the ritual for the Common Gavel is taken directly from The Great Light:
"For we know that, if our earthly house of this tabernacle were dissolved,
we have a building of God, an house not made with hands, eternal in the
heavens."(2 Corinthians 5:1). But it is also reminiscent of other Biblical
passages dealing with purity, such as "The thoughts of the wicked are an
abomination to the LORD: but the words of the pure are pleasant words."
(Proverbs 15:26).
The Common
Gavel is also a symbol of power, and how it can be used. Power can be employed
constructively or destructively - once again, the choice is ours, and like time,
power can easily be misused. As Lord Acton said, "Power corrupts, and
absolute power corrupts absolutely". Our world has had no shortage of
dictators, tyrants, and despots whose misdeeds have tragically demonstrated the
truth behind these words. Most of the conflicts throughout history that have
led to bloodshed and mayhem are rooted in struggles for power.
Freemasonry
teaches us to use the Common Gavel wisely, not to wield its power arbitrarily
or for our own selfish glory, but rather in the service of God and for the good
of mankind. It is noteworthy that many of the Founding Fathers of this country
were members of the Craft, and that Masonry, with its emphasis on brotherhood,
freedom and equality, has contributed significantly to the development of the
principles of democratic power-sharing practiced by this nation.
Fraternally
yours,
Eugene W.
Muller
Worshipful
Master
March 2002 - Masonic Ritual
Brethren:
Masonry is
highly ritualized; no one can rightfully refute this notion. To be sure,
reliance on ritual is not confined to Masonry. Many institutions (e.g.,
religious, educational, military, governmental) use different rituals to
varying degrees, though Masonry clearly is in a class by itself in this
respect. Practically every word and physical movement within Masonic degrees
and ceremonies is delineated and scripted, to the point where the Craft must
hold monthly district meetings to ensure uniformity and exactness in delivery.
Masonic
ritual serves as a source of considerable intrigue for many persons, both
inside and outside the Craft. Some researchers and historians have made
in-depth studies of our ritual in an attempt to find the hidden meanings and
innermost "secrets" of the fraternity. For instance, a new book
entitled Templar Gold by Patrick Byrne, himself a British Freemason,
theorizes that Masonic ritual contains clues to the secret resting place of the
Ark of the Covenant. Not having read this book, I am not in a position to state
whether it veers closer to legitimate historical inquiry or to crackpot
conspiracy theory. Nevertheless, its recent publication demonstrates how
Masonry and its ritual continue to capture the imagination of both Mason and
non-Mason alike, right up to the present day.
Hidden
meanings aside, what is the purpose of Masonic ritual? The ritual is a teaching
system by which the Masonic student is taught, and once he learns it, teaches others.
Masonic ritual provides a link or common language that unifies all
jurisdictions of the Craft, and maintains continuity with the fraternity's
past.
Masonic
ritual also provides Masons with their primary source of distinction. An
organization develops in its participants a feeling of special kinship and
identification. In Masonic ritual, a new candidate is required to voluntarily
knock on a door and enter an unseen, strange environment. This requires a
certain degree of trust and courage on the part of the candidate, as not all
persons have the fortitude and self-discipline to take such a bold step. It is
this sense of trust and courage that instills a special distinction within the
Mason. I daresay that some of the more vociferous critics of Freemasonry may
actually have a subconscious envy of the fraternity and a secret desire to join
it, but decline to do so out of an unwillingness to face their fears of the
unknown; hence their preoccupation with Masonry, and their urge to lash out at
it.
Thus it is
the ritual of the Entered Apprentice degree that gives Masons their first
feelings of distinction. And by the time the candidate completes the Sublime
Degree, regarded by many as a powerful experience, he cannot not help but feel
a unique sense of enlightenment. But all this depends, of course, on how well
the ritual is delivered. Badly-performed ritual will leave the candidate
confused and/or uninspired. Sloppiness and poor preparation are bound to be
revealed, even to the naive candidate. It is therefore imperative that officers
of the lodge engaged in degree work do so with the utmost care, seriousness of
purpose, and familiarity with their assigned roles.
Our
rituals, based on ancient language and customs, have existed "without
material change since a remote antiquity", as the Interrogatories tell us.
Some may question why we let Masonic ritual stay in antiquity. Why shouldn't
the Craft "move with the times", like everything else in the world?
Consider all the many changes we have witnessed in our society, particularly
over the last 30 or 40 years. We have seen changes in style, culture, social
norms, population demographics, technology, scientific assumptions,
architecture, laws, politics, and global alliances; we've even seen significant
changes in religious thought and practices. Why hasn't Masonry joined this
change bandwagon?
In my own
opinion, we should be grateful that it has not, and precisely because so many
other aspects of our lives do change. As the Masonic author Carl Claudy noted,
Masonic ritual serves as the source book telling us where we came from, and
when. Should it be altered, intentionally or by accident, the ritual will
gradually lose its original meaning. The changes may not be obvious, but they
would be there, and if allowed continue long enough, would result in the old
ritual being replaced by something new.
The wise and virtuous men who founded Freemasonry recognized the eternal
value of certain solemn truths. And despite the changes and advances in society
witnessed even within our own lifetimes, men are and will continue to be born
into a world rife with hatred, conflict, violence, corruption, abuse,
prejudice, war, sickness, pathology, poverty, envy, avarice, deception,
indifference, sloth, addiction, dehumanization, plus a host of other problems.
The names and settings may change, but the problems of our world remain the
same, time and time again. Because of this, the need for a solid, substantial,
and unchanging system of morality on which to rely is no less important today
than it was in 1717, when Masonry as we know it had first emerged.
Masonry's
great emphasis on maintaining the exactness of ritual is rooted not in fear of
doing "wrong", but rather with a concern with the ritual gradually
losing its original meaning and intent. Our ritual is the heritage that
connects and bonds us to Masons of the past, the present, and future. It has
served and continues to serve as a norm in the midst of the pressures and
confusions of life, for our Masonic forefathers, as well as for ourselves. It
represents an unwavering standard of conformity - a "rock that
abides". We must work to ensure that the timeless principals and truths
given to us by our Masonic forebearers are not lost among ourselves, nor for
those who have the courage to follow us through the inner door of the Lodge in
the years to come.
Fraternally
yours,
Eugene W.
Muller
Worshipful Master
February 2002 - Masonic Charity
Brethren:
"Let
your light so shine before men, that they may see your good works, and glorify
your Father which is in heaven." (Matthew 5:16)
There is a
story about a little girl living in Idaho during World War II who was diagnosed
with a rare heart problem that left her chronically weak and in pain. Her
condition required special surgery at a hospital in Ann Arbor, Michigan.
Because of military needs at the time, the Ann Arbor hospital had no backup
blood supply. The girl's family needed to obtain 18 units of blood of her type
on their own, else the girl could not undergo the operation. This proved to be
extremely difficult for the girl's family, as no local hospitals or blood banks
were able to provide that much blood.
The
grandfather of this little girl happened to be a Freemason. Upon learning of
his granddaughter's dilemma, he contacted his lodge brothers, a number of which
in turn contacted brothers at other lodges and at the Grand Lodge. Before long,
the grandfather and his Masonic brethren were able to line up the required
blood, with two pints to spare. The little girl underwent the surgery and was
able to live a normal life thereafter. Thus, this group of Freemasons was able
to achieve what the hospitals and blood banks couldn't, and helped to save the
girl's life. Fifty years later, she was exceedingly grateful to the Craft, and
had expressed her thankfulness on a radio call-in program hosted by Masonic
author John J. Robinson.
This story
is just one of the many great accounts of Masonic charity. The Craft donates
over $2 million dollars per day through such outstanding programs as children’s
orthopedic hospitals and burn centers, eye foundations, muscular dystrophy
research, schizophrenia research, dentistry for handicapped children, homes for
elderly Masons and their wives, substance abuse programs, and other charities.
Yet most people hear very little about these programs. My own feeling is that
Masonry should do more to promulgate its many significant works of charity,
just as many large corporations do through very expensive commercials and
advertisements.
But at the
local level, individual members such as ourselves can do much to make a strong
case for Masonry, for while our organization has a few "secrets" that
we are not to discuss outside our own circle, this idea of Masonic secrecy is
highly overemphasized by the general public. There is nothing prohibiting us
from talking about Masonry, from identifying ourselves as Masons, or telling
non-members in general terms what Masonry is as well as what it is not.