For Holocaust Remembrance Day on 19 April 2012

(Reprinted with permission of the author)


Peace and Harmony Prevails
Living in Charleston, SC affords a Mason who enjoys visiting other lodges the opportunity to visit a large selection of different lodges all within a 30 minute drive of each other. Especially during the first two weeks of the month a Mason could conceivably visit a meeting of a different lodge or appendant body every night of the week. The opportunities for meeting and fellowshipping with brethren are sometimes staggering. In the act of availing myself of this Charlestonian Masonic opportunity I had a uniquely wonderful Masonic experience a few years ago.

I was visiting Pythagorean Lodge, which I frequently do. I barely got there before the lodge room door would be closed and as I signed the visitor section of the attendance log, I noticed a uniquely Germanic name – Uwe Muehller. Looking over to his lodge affiliation I read: Todtenkopf und Phoenix – Berlin. My father having been a POW in World War 2 in Germany, I had instilled in me from my father an interest in most things German from an early age. I was excited to have the chance to meet and greet a German brother, especially in Charleston of all places. I found him and talked with him long enough to learn he was Junior Warden of his lodge (called 2nd Warden in Germany) before the craft was called to order. After we went through the routine opening ritual and introductions the Master said he was especially honored to introduce 2 visitors – the first was the brother from Germany. The second was brother Moshe Abuderam who was there from Israel to see his son Eli take his first step in Masonry. The Master then made us aware that the following day (Friday 2May08) was Holocaust Memorial Day.

Under what other circumstances would a 60 year-old Israeli and a Berliner sit in peace and harmony with a roomful of Americans and all be perfectly at ease except in a Masonic Lodge? What a learning experience for us all. Regardless of any enmity that may exist outside the walls of the lodge, within the walls of a lodge we are all brothers first. Religious differences, political differences, personal prejudices, they all are insignificant when viewed in the context of our brotherhood. So also then should any differences between us within our own lodges be viewed in the same context. We say our order brings together men who otherwise might have remained at a perpetual distance. We shouldn’t let what petty differences that do exist divide us. We shouldn’t cling to the fairy tales of the past when the light of logical truth has exposed them to be such. We should allow ourselves to embrace the preponderance of similarities between us all and ignore the minor differences. Otherwise we will be forced to admit that we really do just study the ritual to be able to recite it, not in order to obey it. If a Jew and a German can meet on the level and part on the square in a Masonic lodge, what could possibly be worthy of dividing us?

Tom Lewis Jr PM

Research Help Needed

To my fellow researchers - amateur and professional alike: I am searching for the location of the original document signed by John Hancock appointing Dr. William Rickman as “Director and Chief Physician of the Hospital in Virginia…” Dated May 18, 1776.

No Explanation Necessary (Reprinted with Author's Permission)

No Explanation Necessary

*Previously published in Volume 12, Issue 1, of "The Mariner Lighthouse," the official publication of Mariner Lodge No. 2, A.F.M. of S.C.

Last year my boss asked me a question as I was in mid-meltdown about the latest lodge crisis – “Isn’t Masonry supposed to be something you do to relax? Why is there so much controversy?” I didn’t have a good answer for him, any more than I have a good answer for my wife who listens to me vent from time to time and often asks the same question. One reason for my frustration was the simple fact that a lot of people who have never been master of a Lodge seem to think that simply by virtue of being the master of your Lodge you can fix whatever is wrong by sheer force of will combined with the respect you command as the master. I’ve said this to some Past Masters and invariably they smile and nod sagely as if I finally understand one of the great mysteries of life. What makes that attitude so irritating to a Lodge master is that at least on some level you yourself thought the same thing until you were actually inducted into the Oriental Chair of King Solomon and suddenly came face –to-face with the reality of the office. In theory, masters are wise, proficient in the work, and armed with the respect of all the brothers of the Lodge who all want to pull together for the good of the Lodge. In practice you may not be as wise as you think you are, and you’re dealing with a lot of different people with different levels of motivation, each with their own separate agenda which may or may not be compatible with yours, or even with Masonry itself.


One of the unfortunate realities of Masonry is that some Masons just don’t get it. They are like the seed that falls among the weeds and rocks - it just never takes root and grows.  They may come to lodge and hear the ritual over and over, and comment among themselves about who said a wrong word, or left out a phrase, but somehow the very words they have committed to memory never sink in. They are either unable or unwilling to buy into the concept of what Masonry really is. It’s disappointing how many Masons just scratch the surface of what Masonry is, what it could be to their lives and those of the people they interact with. They think Masonry begins and ends with learning the ritual. They never stop to think of applying the ritual to their lives, even though that is exactly what the ritual tells us to do. Fortunately for us all, some of the seed falls on fertile ground and bears fruit, or Masonry never would have gotten to us.

America was founded in large part by Masons. America has not survived and prospered for nearly two and a half centuries simply because the Declaration of Independence and the Constitution and Bill of Rights are beautifully worded documents. America has survived because of what those documents instruct us and our leaders to do. And it doesn’t take a lot of imagination to realize how much better our country would be if more people put their time and energy into following the spirit of those instructions, instead of dissecting them looking for a way around them. Likewise, Masonry has not survived for hundreds of years because it has a beautiful ritual. For one thing that beautiful ritual we are all familiar with is only the latest iteration of a ritual that has been constantly evolving since the early 1600s when it wasn’t nearly as beautiful. Masonry has survived because of what that beautiful ritual encourages us to do. Masonry is a beautiful system of morality veiled in allegory and illustrated by symbols. The problems start when Masons don’t take the time and effort to learn to understand the symbolism in the ritual so they can see through the veil of allegory to get to the morality. We get so caught up in learning the letter of the ritual that we lose the spirit of it. A lot of Masons memorize the ritual to be able to recite it, rather than to be able to live by it. But just mouthing words we don’t understand is not Masonry. We have to learn to listen to what the words say. If you were dying would you rather have a minister at your bedside who can recite the entire Holy Bible from Genesis to Revelations, or one who knew a few less verses but had a close personal relationship with God?

Don’t misunderstand me, learning the ritual is vital to being able to put on degrees that enlighten and move our candidates so that of their own free will and accord they make the decision in their own hearts to become better human beings. But when we recite the ritual as fast as we can like a child reciting bible verses in Sunday School, the poor blind candidate simply can’t absorb and experience what the men who wrote the ritual intended. And we’ve wasted our time, as well as his time and squandered a priceless opportunity. It’s not true that if you say it fast enough, you’ll get it all out without forgetting something. And unfortunately when the words come at you too fast to comprehend, even Masons who have heard it before don’t get the full impact. With enough patience, a parrot could probably be taught to repeat our ritual perfectly, but it wouldn’t make him a better parrot. A chimpanzee could probably be taught to walk clockwise around an altar carrying a staff, while three others sit in tall chairs and rap a gavel when someone approaches. But neither creature is capable of an understanding of what it’s all about and thereby becoming a better version of himself. If we as men don’t strive for an understanding of what the men who wrote the ritual were trying to teach us, then we reduce ourselves to something far less than the enlightened men the men who entrusted the ritual to us intended us to be.

“For those who get it, no explanation is necessary; for those who don't, no explanation is possible.”

Tom Lewis, Jr PM 32° KT KRC

PM Mariner Lodge #2 Charleston, SC

Life Member Jackson Lodge #45, Jackson TN

"Fraternitas Humana Sub Paternus Deus”

Unity (Reprinted with the Author's Permission)

Unity - An Essay

By Joseph F. Giunta, PDDGM

31 January 2012

        

Some years ago while serving as a District Deputy Grand Master, I was privileged to be an instructor at a Fourth Masonic District Instructional Meeting, at which I addressed the newly elected Lodge Masters in this District. While I was in the process of teaching what I believed those brothers should know, within the very short amount of time allotted for that purpose, a question arose regarding lodge harmony, more specifically how it is achieved. Recognizing the importance of that question and recalling the years I had spent in leadership positions, I devoted precious time to answering it. I went on to explain that we are all obligated to do certain things according to law, and that a Master who leads by exemplifying the law to which we obligated ourselves is a Master who will have harmony, hence unity, in his Lodge. It is this theme of unity that I want to address this evening, based upon law, ritual, landmarks and other Masonic guidelines that have been provided to us over a number of years. Some of what you will hear will be quoted from the Ahiman Rezon. 

Unity has been expressed in a variety of ways, not the least of which are: “United we stand, divided we fall”, and these words from Psalm 133 recited during the circumambulation of the Entered Apprentice Degree: “Behold how good and how pleasant it is for brethren to dwell together in unity.” From the very beginning of ritual we hear words that should prompt us to direct our inquiries into unity. To achieve unity is to exemplify leadership. To exemplify leadership one must first learn how to follow, and the Masonic learning process can begin by reading the guidelines provided to us by way of our book of constitution and code. 

I believe that some of us are not able to achieve unity, because some of us are not able to define Freemasonry--despite the number of years that we have been members of lodges, or have had the privilege of serving in a variety of positions in those lodges or even by serving as Grand Lodge officers. To some it is an opportunity to serve with humility, to teach with a passion and to believe that the practice of the principles that define our fraternity as they are provided to us is to live a life pleasing to God.  To others it is a social club or an opportunity to glow in the spotlight of ego.  You’ve probably heard the old saying that if you put ten brothers together and ask them to define Freemasonry you will get ten different answers. That should never happen.  In 1939, our Grand Lodge recognized the need to define our Craft and adopted a Declaration of Masonic Principles. That declaration that defines South Carolina Freemasonry can be found beginning on page 486 of the Ahiman Rezon. Those principles tell us: “Freemasonry is a charitable, benevolent, educational and religious society. Its principles are proclaimed as widely as men will hear. Its only secrets are in its methods of recognition and of symbolic instruction.”  Admittedly, not all of us can afford to make charitable contributions, and our benevolent nature may extend no farther than the inclination to do good.  Masonic education is best accomplished by learned men, who teach those whose intellect and desire to learn are at the same level, which is not always the case.  Where we are a religious Craft, Freemasonry is not a religion. The all-encompassing nature of our Craft, however, does provide an opportunity for each of us to choose his own level of comfort and contribute to the Craft as best we can. That declaration goes on to define the social nature of our fraternity in these words: “It is a social organization only so far as it furnishes additional inducement that men may foregather in numbers, thereby providing more material for its primary work of education, of worship and of charity.”  In that statement is the definition of Masonic social clubs here in South Carolina, which provides the guidelines needed for the writing of club bylaws.

I must admit that my passion for and love of our fraternity has caused me to speak out at times when others were silent, and to invoke the words of the Charge at Closing that makes us responsible to: “remind him of his errors and aid a reformation.”  That Charge is not only a beautiful piece of work, it is also binding upon us. It is a charge! How can we achieve unity if we choose to overlook the mistakes of others, especially when those mistakes violate the law to which we are obligated?  To allow a brother to have his own way just because he exerts the power of ego is to allow our fraternity to become disorganized, thus lacking unity.   And to allow a brother to teach about or act upon what he thinks is a good idea may be allowing that brother an opportunity to violate Masonic law, thus causing disagreement, discontent and disunity, and could subject that well intentioned brother to Masonic disciplinary action that includes expulsion.  I once told a group of Past Masters that I would probably call upon one or more of them for advice while I served as Master of my lodge. I also went on to admonish them that when they came to me with advice they had better have their Masonic references open in their hands. In other words what I wanted them to understand is what I want you to understand that there is only one law to follow. 

Some months back, Right Worshipful Brother Grayson W. Mayfield III wrote an article that asked: Should All Good Men Be Made Masons? In that article he expressed his deep rooted feeling that only those who have the intellectual capacity to understand the nature of the craft by way of its teaching should be initiated into its mysteries.  Needless to say there were and still are some brothers who disagree with that sentiment. In an encyclical letter written by Brother Albert G. Mackey, then Grand Secretary of the Grand Lodge of Ancient Free Masons of South Carolina, there are words that support the Right Worshipful Brother’s opinion. Brother Mackey told us: “Neither is an ignorant or uneducated man desirable as a candidate for our mysteries. Without some intellectual culture it is not likely that he will appreciate the symbolic character of our institution, nor would he be able to become a very useful or honorable member of the craft.” Those words also infer that to admit men simply because they are of a good nature is to cause the fraternity to entertain the notion that we must educate differently in order to accommodate the differences in the educational achievements and intellectual capacities of its membership. To entertain that notion would, by its very nature, cause disunity. 

In the Charge at Closing we are also instructed to: “…be ye all of one mind.” Hence another instance where the need for unity is stressed.  I am going to ask that you review what might be considered the beginning of unity within our fraternity, namely the Twenty-Five Landmarks Of Freemasonry as observed in this Grand Jurisdiction. At the end of those Landmarks is a statement that stresses unity: “These constitute the Landmarks, or as they have sometimes been called, “the body of Masonry”, in which it is not in the power of any man or body of men to make the least innovation.” Those Landmarks unite us, and we are further reminded by way of words taken from the presentation of the Working Tools of the Third Degree, which tell us that we are united as “one sacred band or society of friends and brothers, among whom no contention should ever exist but that noble contention or rather emulation of who can best work and best agree.” Agreement equals unity. 

Above all, unity is stressed by way of our obligation to obey the constitution and edicts of the Grand Lodge, an obligation taken in the presence of lodge assembled, with our hands on the Holy Bible –an obligation which ends with a promise to remain steadfast and to keep the content of that obligation ever in our senses.  We all made that promise to God Himself by way of these words: “So help me God!”  We therefore obligated ourselves to unity through obedience to established law and promised the Grand Architect that we would ever be faithful to that promise. 

The importance of unity should never overshadow the need to recognize individual talent, nor should that talent be used in an effort to diminish or defeat the principles of a society that has withstood the test of time. Here we find an illustration of the fundamental lesson stressed throughout the teaching of our Craft, the lesson of equilibrium as symbolically represented by the level worn by the Senior Warden.

From the teaching of Freemasonry we hear many references to the number three. We are also prompted to consider the importance of the number one. My guess is that it took only one Mason to influence you to ask for a petition, and on that petition is a question that asks if you believe in the existence of one God. The number one united us from the very beginning, even before any of us was received into the beauty and form of a lodge, and it continues to unite us by inculcating these basic precepts, that there is one God to worship, one law to follow, and one correct way to do things. One equals unity, and unity is not only a hallmark of leadership, it is the key to survival of our beloved craft.

So You Want to be a Grand Lodge Officer?

For those that actively seek a position in the Grand Lodge, I offer the “be careful of what you wish for” advice. Ideally, the office seeks the Brother – not the other way around. Appointment or nomination to a Grand Lodge office should actually come as a surprise to the Brother being so appointed or nominated.

There are many good reasons for this. First of all, seeking an office gives the impression to many other Masons that one is politicking, which is generally looked upon as un-Masonic activity. In addition, in the process of seeking an office, a Freemason can easily find himself in the realm of favor payback if he achieves that which he sought. This can cause a conflict of interest when it comes to decision making. Owing favors can easily cloud one’s good sense of fairness and execution of Masonic law.

As for “being careful of what you wish for,” service in certain Grand Lodge offices can be mentally taxing – if one has a conscious. It seems that this hits many Grand Lodge officers like a pile of bricks once their term comes to an end. I experienced this first hand and other past Grand Lodge officers have related the same to me. Trust me – it is not a pleasant feeling.

There is no doubt about it. Serving as a Grand Lodge officer is a great honor, however, it carries significant responsibility. It is a burden that no one should actively seek. The burden should seek the man. If one is Grand Lodge materiel, then the burden will find him.

Now a PDDGM

I am now the junior Past District Deputy Grand Master of the Fourth Masonic District of the Grand Lodge of Ancient Free Masons of South Carolina. This is kind of a cool and weird feeling.

First Banquet and Symposium of the SCMRS

Late on Friday evening, 22 April 2011, the South Carolina Masonic Research Society (SCMRS) concluded its first Banquet and Symposium in Mount Pleasant, South Carolina, which is right across the Cooper River from downtown Charleston – the seat of Southern secession and home of so much Masonic history. The theme for the symposium was “Freemasonry and the Civil War” – properly referred to as the War Between the States. It was an appropriate theme in that the Country is currently commemorating the one hundred and fiftieth anniversary of the start of that terrible war. The immediate Past President of the SCMRS, Worshipful Brother Paul C. Graham, has described it as a “home run” event.

It was truly an enlightening and first-class occasion that featured two internationally known Masons who are accomplished authors and speakers. They were Right Worshipful Brother Michael A. Halleran, author of The Better Angels of our Nature: Freemasonry in the American Civil War and current Grand Junior Warden of the Grand Lodge of Kansas; and Worshipful Brother Wayne E. Sirmon, a Past Master from Alabama, an expert in the Masonic connections surrounding the Confederate submarine H.L. Hunley, and a member of Lieutenant George E. Dixon’s lodge in Mobile, Alabama. For those that do not know, Brother Dixon was the last commander of the Hunley – the first submarine to sink an enemy ship.

The fellowship, the good food, the period appropriate music, and the diverse crowd of attendees – Confederates, Federals, Brothers, ladies, etc – all added to the special night. It was the type of event that has caused many non-attendees to say “I’d wish I had been there” after they heard how it went.

/s/
Grayson W. Mayfield, III DDGM
President
South Carolina Masonic Research Society

Lodge of Sorrow

On 19 March 2011, a Lodge of Sorrow was held by the lodges of the Fourth Masonic District, Grand Lodge of Ancient Free Masons of South Carolina. The Lowcountry Masters and Wardens Club of the Fourth Masonic District took the lead role in the coordination and execution of the event. Despite his very busy schedule, the Grand Master of Masons in South Carolina made it a point to be in attendance.

For those not familiar with a Lodge of Sorrow in South Carolina, the ceremony is not to be confused with a Masonic burial or memorial service. Masonic rites are delivered on the occasion of the internment of an individual Master Mason. The Lodge of Sorrow – though it can be convened for a single deceased Brother – is typically used to honor the memories of multiple Brothers and is not tied to the time of internment. In the Fourth District of South Carolina, a Lodge of Sorrow honors those that have passed during the previous year though, this year, Brothers that passed in 2009 and 2010 were remembered due to an unfortunate hiatus of the ceremony last year.

A Lodge of Sorrow is not esoteric and can be; therefore, open to people that are not Masons. In the case of the Fourth Masonic District’s annual Lodge of Sorrow, widows are specifically invited to the ceremony. It is a somber and beautiful occasion. Some even describe it as a bit morbid but the beauty of the ceremony still shines through. It can be an emotional experience for those in attendance – especially the family members of the deceased.

Most Masons have never witnessed a Lodge of Sorrow. Despite its beautiful and reflective nature, it requires much logistical planning and practice in order to properly perform the ceremony. It is most likely because of the time and work required that the Fourth Masonic District of South Carolina may be the only place that one can currently witness the event in the Palmetto State. The good news, however, is that interest in the ceremony is being revived. In fact, a District Deputy Grand Master from another District attended the ceremony and took notes back to his District. A seed may have been planted.

Embracing the Internet: the Implications for Freemasonry

It should probably go without saying that the entire system of Masonic correspondence and the Masonic experience were never designed to operate in a modern world now dominated by Internet forms of communication and information. Though this can also be said about other organizations, Freemasonry is rather unique in its slow moving, deliberate, and useful process of making changes. The result is that Freemasonry as an institution has been one of the slowest to embrace Internet technology and equally slow in recognizing the implications that this technology can and will have on the Fraternity.

The fact, however, is that the Internet is here and is being used by many as their primary form of communication and information gathering. Freemasonry is not immune from this trend. Men are now very likely to use their electronic devices to search for information about Freemasonry, search for lodges in their communities, and to make inquiries about becoming a Freemason. The old norm of a man personally asking a Mason about the Fraternity is quickly being eroded.

In addition, individual Masons and lodges are turning more and more to the Internet as a way to communicate with each other. Lodges has discovered, for example, that newsletters can be emailed for far more cheaply that they can be sent out via the Postal Service. Grand Masters have also realized that email is a cheaper and quicker way to relay information to District Deputy Grand Masters and other Grand Lodge officers.

Websites have also become a way to provide information that otherwise would not have been easily available to many people. Calendars of events, locations of lodges, and contact information for lodges are all items that are increasingly being provided by way of websites. In this day and age, many people have sort of adopted a mindset of, “if an organization does not have a website, then it does not really exist.”

All of this notwithstanding, the Internet is not the answer to all of Freemasonry’s information and correspondence needs. It is just a tool among others. It is a powerful tool, however. It is also one that can be used – intentionally or unintentionally – to cause great harm to the Fraternity. That may be the primary reason for Freemasonry at all levels to embrace the Internet. Yes – it should be embraced for the good that it can be used for, but it should also be embraced as a potential enemy to Freemasonry. “Keep your friends close, and your enemies closer.”* If the institution of Freemasonry does not know about how the Internet can be – and is - applied as a weapon against the Fraternity, then it can not be prepared to deal with the implications of such.

* Sun-tzu, Chinese general & military strategist (~400 BC)

Going to School – A Commentary

What is Freemasonry? If this question was asked of ten different Masons, there would very possibly be up to ten different answers returned. Undoubtedly, Freemasonry means many different things to its different Brothers on the surface of their consciousness and thoughts. But what if individual Masons were asked to boil down Freemasonry to its core purpose after much reflection as opposed to going with the answer that may readily come from the surface of their thoughts? Discovering Freemasonry’s core purpose – if there is one – would define its true meaning and reason for existence.

Like many Freemasons, I have contemplated on this subject for years. I have found that my classification of the core purpose has changed more than once over time as I have studied, pondered, and consulted with other Freemasons. It was this process that ultimately resulted in a personal “light bulb” moment. This process of studying, contemplating, and learning was itself the core purpose. Freemasonry is a school.

Unlike traditional schools and though specifics can sometimes be identified in the lessons, Freemasonry does not primarily teach specific knowledge. It does not teach the specifics of geometry, logic, music, or any other subject. Instead, it teaches its students how to learn and it does so in a very non-traditional manner.

It is non-traditional in that it is not readily obvious. Freemasonry’s teaching method forces the willing student to think outside of the normal educational paradigm. It attempts to educate its students on the art of learning and that all of one’s senses and resources should be brought to bear. But it does not, however, overtly identify this goal to the Masonic student. It only hints at this process of, for lack of a better phrase, self education. Willing students are forced to become their own professors that are, ideally, consulting with others that are also their own Masonic professors. Freemasonry’s school is also non-traditional in that one can never graduate from it. Diplomas of graduation are not issued and there are no officially identified teachers. All of its students are also its teachers.

Once a student of Freemasonry recognizes the teaching method and begins to practice it, the other possible purposes and meanings of Freemasonry began to make sense and concepts of such things as Brotherly love, charity, etc can be better understood in their proper context.

Of course, the school of Freemasonry does have an administration and a structure in place. This is absolutely necessary in order to preserve, protect, and promote the somewhat unusual teaching method and the ritual behind such. Without the structure and the administrators, Freemasonry’s school would quickly find its foundations eroded and the real purpose would, therefore, be lost.

Of course, I may have this all wrong. That is why I will stay in school for the rest of my days.

22 April 2011 - SCMRS Banquet and Symposium

The Society is proud to announce the first South Carolina Masonic Research Society Banquet and Symposium, which will be held on April 22, 2011, at 7:00 PM in the Omar Shrine Temple, 176 Patriots Point Street, Mt. Pleasant, South Carolina 29464. The cost is $25.00 per person and this will be a formal or semi-formal dress event. Period dress from the time period of the War Between the States is also invited and encouraged. A catered meal will be provided.

The keynote speaker will be Worshipful Brother Michael A. Halleran, author of The Better Angels of our Nature: Freemasonry in the American Civil War. Halleran is a freelance writer and a practicing attorney in the Flint Hills of East-Central Kansas. A lecturer at Emporia State University, he is also an active Freemason, belonging to both Emporia Lodge No. 12, AF&AM, and Mount Zion Lodge No. 266, AF&AM, Topeka, Kansas. Halleran received the Mackey Award for Excellence in Masonic Scholarship by the Scottish Rite Research Society for his article on Civil War Freemasonry in that society’s journal: Heredom, vol. 14 (2006). In addition, he is the author of a regular column for The Scottish Rite Journal. He is a member of the Quatuor Coronati Correspondence Circle, and the Scottish Rite Research Society where he studies American military Masonry and the traditions of military lodges worldwide. See: http://michaelhalleran.com/.

We are further proud to announce that Worshipful Brother Wayne Sirmon, of Alabama, will also be a speaker at this event. Sirmon brings to us a deep knowledge of the CS Hunley and the Masonic connections surrounding that vessel. Sirmon is currently the Master of the Texas Lodge of Masonic Research.

This will not be a tiled event and you are encouraged to invite your non-Mason friends and family members – especially those that have an interest in history. Your Society’s officers look forward to seeing you at this quality event which will be filled with first class education and fellowship.

See http://www.scmrs.org/banquet.html for ticket and book ordering information.

/s/

Grayson W. Mayfield, III DDGM
President, SCMRS

Betrayed By A Mason? The Tragic Mission of Lt. Thomas Boyd

From Michael Karpovage, author of "Betrayed By A Mason? The Tragic Mission of Lt. Thomas Boyd.": "This article appeared in October 2010 issue of the The Plumbline, A Quarterly Bulletin of the Scottish Rite Research Society. Essentially it is an in-depth assessment of one of the most heinous torture deaths in the American Revolution, but from a Freemason perspective because of what happened between enemy Freemasons. It's an exposé between the American scout Thomas Boyd, and his British adversaries Colonel John Butler and Chief Joseph Brant at the end of the famed Sullivan Expedition of 1779. It's one of those lost moments in history that I had heavily researched for my new mystery thriller novel Crown of Serpents. I'm hoping this article sheds further light on an extraordinary incident in both Masonic and military history between two nations in a most horrible time of war."

Go to this link to read the very interesting article: "Betrayed By A Mason? The Tragic Mission of Lt. Thomas Boyd."

See also: http://palmettomason.blogspot.com/2010/04/recommended-crown-of-serpents.html

From "The Magpie Mason" - Bro. Washington on St. John's Day

I recommend the following for your reading pleasure:

Bro. Washington on St. John's Day

Choosing and Grooming Masonic Leaders

Author’s note: This commentary references some procedures and law within the Grand Jurisdiction of South Carolina which may not be completely applicable to other Grand Lodges.

Like most all organizations, Freemasonry has a leadership structure whose origins predate even the Grand Lodge system that is currently familiar. This structure begins at the lodge level and the basic process involved in the selection of the officers of a lodge is fairly well known to most Master Masons. Five officers are nominated and elected – the Master, the two Wardens, the Treasurer, and the Secretary. Up to six other officers are appointed by the three Warrant officers. The Master appoints the Senior Deacon, the Chaplain, and the Tiler. The Senior Warden appoints the Junior Deacon while the Junior Warden appoints the two Stewards.

What is often overlooked, however, are the processes involved in the grooming of Masonic officers and leaders. This is often complicated by an expectation in some lodges that officers will almost automatically be “moved up” to the next higher officer position. Before an examination of that aspect begins, however, let us take a moment to specifically identify the leaders of a lodge.

Technically, there are only three leaders of a lodge. They are the warrant officers – the Master, the Senior Warden, and the Junior Warden. All other officers – even the elected Treasurer and Secretary – work for one of those three officers. If we really want to get down to it, even the two elected Wardens work at the pleasure of the Master. A Master can arrest the jewel of any officer (dismiss from office) – even the ones elected by the lodge members. The Master, on the other hand, can not be impeached or otherwise removed from office by the members of the lodge. These facts make a Master the undisputed true leader of his lodge even though the other officers are also serving in leadership roles.

With all of that said, it should be obvious that it is very important – maybe as important as the investigation and balloting process involving petitioners – that leaders and potential leaders of lodges be groomed and tested throughout their Masonic career. A “wrong” Lodge Master can be even more damaging to a lodge than a “wrong” petitioner that is allowed through the West Gate. This grooming and testing process can begin as a Brother enters into the appointed positions, which are typically the Steward and Deacon positions. The process commonly referred to as “moving through the chairs” is not necessarily a bad way to accomplish the process as long as there is no expectation on the part of the individual or the lodge members that service in one officer position equals automatic appointment or election to the next higher level of leadership. A mediocre Junior Deacon, for example, is probably not going miraculously become a stellar Senior Deacon.

The election of a Junior Warden is one of the most critical decision points for a lodge when it comes to a Brother’s leadership performance and potential. Once a lodge elects a Master Mason to the position of Junior Warden, it has – for all intents and purposes – declared that man ready to lead the lodge. If something were to happen to the Master and Senior Warden, the Junior Warden automatically assumes all of the power and responsibilities associated with the station of Lodge Master. If a poor leader is elected to the either of the stations of Junior Warden or Senior Warden, a lodge may not have an opportunity to correct its mistake before that Brother finds himself in the Master’s chair.

To effectively build a leadership corps and to ensure some amount of success when it comes to choosing the right Lodge Master, the Brothers of a lodge must constantly evaluate the performance and potential of a Brother for higher levels of leadership and responsibility. Any expectations or practices of automatic advancement are potentially dangerous to the long-term well being of a lodge. It should further be understood and accepted that not all Masons – even very good Master Masons – are leadership material. There are many roles to play in the Fraternity and – often – leadership is not the role for everyone.

BEYOND THE POINSETTIA

The following was previously published in Volume 21 of the Transactions of the South Carolina Masonic Research Society, 2009. Portrait by Charles Fenderich (1805-1887), n.d.

BEYOND THE POINSETTIA: JOEL POINSETT AND MEXICAN FREEMASONRY

Joel Roberts Poinsett (1799 – 1851) was a native of Charleston, South Carolina, and is largely remembered only due to the beautiful flowering plant that bears his name. Commonly known as the poinsettia (Euphorbia pulcherrima), this plant is a frequent addition to many Christmas decorations. Although Poinsett was instrumental in bringing this plant to the United States from its native Mexico, his activities in that country extended well beyond amateur botany and secured his place in the history of early Mexican Freemasonry.

In addition to being a member of the United States House of Representatives and a Secretary of War for the United States, Poinsett served as the first Minister to Mexico from 1825 to 1830.1 He was an Ancient Free Mason, having served as Master of both Solomon’s Lodge No. 1 and Recovery Lodge No. 31, in Charleston and Greenville, South Carolina, respectively. He was also a High Priest of the Grand Royal Arch Chapter of South Carolina and, though he never actually had the opportunity to carry out the duties of the office due to his commitments to the government of the United States, Poinsett was also appointed elected as a District Deputy Grand Master in South Carolina.2

The Grand Lodge of Ancient Free Masons of South Carolina, through Poinsett, has sometimes been credited with the introduction of Freemasonry into Mexico. It is doubtful, however, that the historical evidence can support any such claim.

The prolific Masonic writer and historian, Albert G. Mackey, examined the Poinsett – Mexican Masonic connection in detail in 1861 when he presented his work, The History of Freemasonry in South Carolina. Mackey was in a unique position to be able to make this examination since, as Grand Secretary of the Grand Lodge in South Carolina, he was in possession of the written proceedings and various related documents that pertained to Grand Lodge business.

Mackey acknowledges that the South Carolina Grand Lodge did receive a letter from Poinsett in 1826, while he was in Mexico as the Minister from the United States. The contents and date of that letter were unfortunately not saved for review by Mackey or other Masonic historians but, in consequence of that letter, on the 15th of December, 1826, the Grand Lodge of South Carolina adopted the following resolution:

That the Grand Lodge do constitute our worthy Brother, Joel R. Poinsett, the Minister Plenipotentiary of the United States, near the Republic of Mexico, the Agent and Representative of the Grand Lodge, for the purpose of establishing friendly relations with the Lodges of that Republic. That our said Representative be authorized, in the manner of the Grand Lodge, to visit and inspect the working of the said Lodges, and, if deemed expedient, to grant dispensations for the constituting and working of Lodges according to the ancient landmarks, as fixed by this Grand Lodge; with a request that he will communicate to the Grand Lodge such information and advice as will enable it to promote the cause of Masonry in that country.3

There is, therefore, little doubt that the Grand Lodge of Ancient Free Masons of South Carolina clearly desired to establish Lodges in Mexico. South Carolina, like several Grand Lodges of the time, had a history of establishing Lodges in territories not already occupied by another Grand Lodge. It had done so before in places such as Alabama and Cuba.4

Poinsett had, however, written another letter that more fully revealed the Masonic situation in Mexico. It was dated June 2nd, 1826, but not received by the Grand Lodge of South Carolina until 1827-- well after the resolution of December 15th, 1826. In this letter, which Mackey was able to reproduce word for word, Poinsett reports the following: “The Grand Lodge of Mexico counts thirteen Subordinate Lodges under its jurisdiction.”5 The Grand Lodge of South Carolina could not have established Lodges in Mexico in 1826 or later without having been labeled as an invader of an established Grand Jurisdiction. Mackey makes it clear that there is no evidence that Poinsett ever acted on the authority granted to him in December 1826. Mackey stated unequivocally that Freemasonry in Mexico was “un fait accompli;”

and neither the Grand Lodge of South Carolina nor any other Grand Lodge had the right to intrude and interfere with the lawful sovereignty of the Grand Lodge of Mexico. The Grand Lodge of South Carolina certainly did not – it granted to one of its Past Officers, it is true, while it was ignorant of the real condition of affairs, the authority so to do, but we have no evidence that he ever availed himself of the authority, nor is it likely, with the knowledge he possessed of the condition of things, of which his superiors in South Carolina were ignorant, that he would commit so egregious an error as to interfere with the legally organized jurisdiction of the Grand Lodge of a foreign country in which he was temporarily residing.6

The story of Poinsett’s Masonic activities in Mexico does not end there. Mackey, referencing a pamphlet issued by a George Fisher in 1859 and entitled “Freemasonry in Mexico: It’s Origin, etc.: Illustrated by original documents not heretofore published,” claims that Poinsett was actually working as the proxy of the Grand Master of New York and, in 1825, obtained charters from New York for three Lodges in Mexico. Fisher, who Mackey reports to have been a Mason from California who was residing in Mexico in 1825, may have been in a position to be an accurate observer of the Masonic conditions in that country. Based on this information, Poinsett could possibly be considered as the man who brought Freemasonry to Mexico; not on behalf of his own Grand Lodge in South Carolina but on behalf of the one in New York.7

Dr. Paul Rich and Dr. Guillermo De Los Reyes, researchers who have specialized in the study of Mexican Freemasonry, make the claim that Freemasonry was actually brought to Mexico in 1816 or 1817 by the Grand Lodge of Louisiana.8 This, though the proof is not presented and Rich and Reyes don’t name these Lodges, is not disputed in this article. It is reasonable to assume that Lodges existed prior to Poinsett’s three charters from New York in 1825 and, in all probability, those three Lodges were already in existence but working without charters. Therefore it is entirely possible that a Grand Jurisdiction with its origins in New York had already been formed based on Poinsett’s correspondence of June of 1826. That letter and the one that prompted the Grand Lodge of South Carolina’s resolution in December 1826, and which was most certainly written prior to June 1826, makes it rather certain that he was a supporter of the establishment of a Mexican Grand Lodge from the outset.

Poinsett’s support of and involvement in Mexican Masonry goes much deeper than just the relatively mundane act of obtaining a few charters from New York. To appreciate this, one should know something about the relationship between Freemasonry and Mexican politics in the 1820s and beyond. The interested reader will find that Mexican politics were heavily influenced by two competing Masonic factions. The Yorkinos, or York Masons, and the Escoseses, or Scottish Freemasons, were on opposite sides of the political situation in Mexico and, being from an Ancient York Mason influenced state and a well placed member of the York Rite, it would probably only be natural that Poinsett would side with the Yorkinos, Masonically and politically. Poinsett’s support of and involvement in Mexican Freemasonry, which was so closely tied to Mexican politics, would ultimately lead to him being recalled to the United States.9

So did Poinsett bring Freemasonry to Mexico? No, not exactly. However, he certainly was on a Masonic mission in that country and his activities pertaining to Freemasonry are every bit as important as his act of introducing poinsettias to Christmas place settings.

1. Ingersoll, L.D., History of the War Department of the United States, Washington, D.C., Francis B. Mohun, 1879, pp. 483-486.
2. Rich, Paul and De Los Reyes, Guillermo, “Problems in the Historiography of Mexican Freemasonry”, Mexican Freemasonry, Regency Press, New York and London, 1997.
3. Mackey, Albert G., History of Freemasonry in South Carolina, South Carolina Steam Power Press, Columbia, SC, 1861, pp. 220-221.
4. Ibid, pp. 558, 574.
5. Ibid, p. 222.
6. Ibid, p. 222.
7. Ibid, p. 223.
8. Rich and De Los Reyes.
9. Ibid.

Uninformed Brethren and the Charge of a Master Mason

It is generally assumed and accepted that a man who has become a Master Mason has reached the pinnacle of the degree system in Craft Masonry. A Master Mason enjoys all of the same privileges and responsibilities of any other Master Mason outside of the existing leadership structure of the Order. Master Masons are further informed that they have been introduced to all of the knowledge capable of being shared in a symbolic lodge. New Master Masons are given a charge – instructions – at the time of their raising to the Sublime Degree.

In the character of a Master Mason, you are authorized to correct the errors and irregularities of your uninformed brethren…

…and by the regularity of your own behavior afford the best example for the conduct of others less informed.1

From these excerpts, it is recognized that a Master Mason has certain responsibilities concerning uninformed Brethren. Maybe somewhat strangely, the Charge of a Master Mason does not identify who are considered the uninformed Brethren. It could possibly be argued that the uninformed are the Entered Apprentices and Fellow Crafts, but the charge does not specifically say that. If Master Masons are included as possible members of the group of the uninformed or less informed, however, then a contradiction of sorts appears.

An uninformed or seriously less informed Master Mason would not be able to comply with or execute the instructions contained within the Charge of a Master Mason. It is reasonable to expect, therefore, that a Master Mason must himself be an informed member of the Craft. There can be no other reasonable option.

Of course, no Master Mason can be fully informed or fully knowledgeable about all aspects of the Craft. A Master Mason is still an imperfect human after all. A consensus as to what constitutes being informed enough in order to satisfy the requirements of the Charge is unlikely to be reached by any group of Masons – no matter how small the group. It may be far easier to define what is considered as uninformed. An uninformed Mason could very well be one that does not have at least a working personal knowledge of the rituals, lectures, and laws concerning the governance of his lodge and Grand Jurisdiction. The personal working knowledge is critical. “Knowledge” obtained simply via observation or through the verbal, off the cuff, guidance of others may not create an informed Master Mason since what he has observed or has been told could be incorrect. An informed Mason must first become a reading Mason or at the very least be guided by a known reading Mason.

Such Masons are distinguished, not by the amount of knowledge that they possess, but by the number of jewels that they wear. They will give fifty dollars for a decoration, but not fifty cents for a book.2

So what does an informed Master Mason have on his reading list? He can have many books but – in the Grand Jurisdiction of South Carolina – there is one book that he must have as his primary reference. It is the Ahiman Rezon which contains the Constitution and Code. He must also have that personal working knowledge of the rituals, which includes the lectures. If he has those two things, studies them, and understands them; then he very likely cannot be grouped with the uninformed Brethren. He will also be able to comply with his Master Mason’s Charge.

1. The Ahiman Rezon of the Grand Lodge of Ancient Free Masons of South Carolina, Lexington, S.C.: Grand Lodge of South Carolina, 2007, pp 161-162.
2. Mackey, Albert G., "Reading Masons and Masons Who Do Not Read," Voice of Masonry, June 1875.

American Lodge No. 98 – 150 Years

On 20 November 1860, American Lodge No. 98, A.F.M. of S.C., was chartered. Exactly one hundred and fifty years later on 20 November 2010, American Lodge No. 98 celebrated in fine style.

The event was marked by a Special Communication, an official visit by the Grand Master of Masons of South Carolina, and a double conferral of the Third Degree. Accompanying the Grand Master were the District Deputy Grand Master, a District Deputy Grand Master from a neighboring district, and four past Grand Lodge officers. There were also three sitting Masters of other lodges in the District in attendance. The roll of the charter members was read and, in spirit, all of those Brothers answered up.

The Master and officers of American Lodge No. 98 did a fine job of conferring the Degree in a solemn manner. As memorable as the Third Degree is to any Master Mason, American’s two newest Master Masons have two extra reasons to always remember their special day. In addition to it being on the one hundredth and fiftieth anniversary of their lodge, they were both raised by the Grand Master.

Following the Communication, all enjoyed a very good lunch with many ladies present and the Master’s talk on the history of his lodge – including American’s trials and tribulations during the waning days of the War Between the States when the lodge was burnt to the ground by William Tecumseh Sherman’s troops as his army marched from Savannah, Georgia, for Columbia, South Carolina. Commemorative coins had also been struck to mark the anniversary and were available to those in attendance.

It was a very good day for American Lodge and I am personally proud to have been able to be in attendance.

In photo: GM of Masons of SC, two new MMs, DDGM of SC's 4th District.

Always an Entered Apprentice?1

Every Mason is always an Entered Apprentice in some respects and that is a good thing, but I recently had a sort of “Eureka” moment – one of a series of such moments that I have been having as of late. Are there Masons that have achieved the title of Fellow Craft or Master that – in practice – still remain Entered Apprentices? A Brother recently wrote the following.

Often we hear that, as Masons, we should be good men, of good morals, etc – and that learning is not what makes us Masons. While this may be true – in that being a good man of good morals is the prerequisite for membership – it is not the Alpha and Omega of the Craft! If we look carefully at the Degrees, we will notice that the First Degree discusses the character of the member, but that the Second Degree urges the candidate to focus on learning the liberal arts and sciences. In some rituals this is more explicit than in others, but it's present in every single one. In order to become a Master Mason, one needs to be a Fellow Craft first. By just by being a good man – of good morals – he is merely qualifying himself to be an Entered Apprentice. Many Brethren choose to remain as Entered Apprentice Masons for their entire life and focus strictly on the goodness and the charity. There is nothing wrong with that and I congratulate them on their efforts as I understand that the Craft cannot function without them. Yet, if we want to fulfill our duties as Craftsmen, we need to devote to studying liberal arts and sciences. That includes studying Freemasonry – it being a very important Art and Science – but it does not end there. It is only after we have fulfilled our duties as Fellow Craft Masons that we can strive to become Masters of our Craft. We know what happened to those who tried to obtain the rank of a Master Mason without fulfilling the duties of a Craftsman first and we also know how that story ended. We are all Masons and, as long as we are good man with strong values and morals, that qualifies us to be here - but only as Entered Apprentice Masons. Going further in the Craft requires much more work than just "being."2

I think I will let the above quote exist on its own for now. It says a lot.

1. Inspired by a Brother in Ontario.
2. Written by the same Brother.

2010 Outdoor Degree

The twenty-fourth annual Outdoor Degree with Family Cookout in my District was held yesterday. It was well attended, the weather cooperated perfectly, the food was outstanding, and there are now three new Master Masons – one each from three different lodges – in the District.

The work of the host lodge, officers and members of the other nine lodges, and the officers and members of the Lowcountry Masters and Warden Club did not go unnoticed. It takes much labor to successfully pull off this type of event and all involved are to be commended.

Worth Checking Out

The new blog that I have added to my list of sites to your left is Building Hiram. I recommend that you check it out.