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Arizona MasonryVol. 37, No 3 June / July 2013
Grand Lodge of Arizona New Administrative Offices
Arizona MasonryJune 2013
Editor in Chief
Jeff Carlton, Grand Master
Managing Editor
David H. Luebke, PGM, Grand Editor
Arizona Masonry is an official publication of
the Grand Lodge of Free and Accepted
Masons of Arizona. Unless otherwise noted,
articles in this publication express only the
private opinion or assertions of the writer, and
do not necessarily reflect the official position
of the Grand Lodge. The jurisdiction speaks
only through the Grand Master and the Grand
Lodge Trustees when attested to as official,
in writing, by the Grand Secretary.
The Editorial staff invites contributions in the
form of informative articles, reports, news
and other timely information (of about 350 to
800 words in length) that broadly relate to
general Masonry. When possible, photographs
or graphics that support the submission are
encouraged. Pieces submitted should be
typed, double spaced and sent via e-mail to:
arizonamasonry@ gmail.com.
Articles are subject to editing and become the
property of the Grand Lodge, F. & A.M. of
Arizona. No compensation is permitted for
any article, photographs, or other materials
submitted for publication. All photographs
must be identified as to who took the photo
and the names of all individuals who may ap-
pear in the photo.
Permission to reprint articles is automatically
granted to recognized Masonic publications.
When reprinted, articles should note:
“Reprinted with permission of Arizona
Masonry in the jurisdiction of Arizona
(month, year).”
Please direct all articles and correspondence
to:
David H. Luebke
Grand Editor, Arizona Masonry
P.O. Box 370
Chino Valley, AZ 86323-0370
arizonamasonry@gmail.com
Deadline for submission of articles for the
next edition is August 15, 2013
Features & ArticlesGrand Master’s Message .................................. Pg 3Grand Editor’s Desk ............................................ Pg 4To Learn to Subdue My Passions and Improve Myself in MasonryBob Bowersox .......................................................... Pg 5What Have We Done To Our Craft?MW Henry Wilson .................................................... Pg 6A Wise Man Will Hear, and Will Increase LearningGeorge Weil, PM.................................................... Pg 12Grand OrationCraig Gross .......................................................... Pg 14
GROTTOES ACTIVE IN ARIZONA
A.K.A. – Mystic Order of Veiled Prophets of theEnchanted Realm
Rameses Grotto – Meets 1st Friday each month at 7:00 pm, at
Scottsdale Lodge No. 43, 2531 N. Scottsdale Rd., Scottsdale. For
info call Andrew Zerber (602) 796-2114
Altan Kol Grotto – Meets 2nd Thursday each month at 7:00 pm, at
Marion McDaniel Lodge No. 56, For info call Tom Dingwall at
(520) 458-6527.
Abbid Grotto – Meets the 1st Wednesday each month at 6:00 pm, at
Kingman Odd Fellows Building, 2495 Butler Ave., for info call Dan
Cantwell at (928) 681-3166. “A Social Place for Master Masons.”
June 2013 Arizona Masonry Magazine 3
Grand Master’s MessageGreetings Brothers;
The Masonic symbol of the Point within
a Circle is the culmination of what the
Arizona Masonic Ritual teaches the
Mason regarding his conduct, both
within the Lodge and when abroad in the
world. We are told the point in the center
of the circle represents the individual Mason. The circle,
constructed from this center point represents the boundary
of a Mason’s conduct, beyond which he should never suffer
his passions, his prejudices or interest to betray him. This
point and the circle can only be physically constructed rel-
ative to each other by the use of the compasses, one of the
Great Lights of Free Masonry. This great light, the Com-
passes, teaches us to circumscribe our desires and keep our
passions within due bounds toward all mankind, particularly
our brethren in Freemasonry.
Once this circle has been thus constructed, Masonry em-
powers the message of the Point within a Circle by having
the Holy writings, the most important of the Great Lights
of Freemasonry, which are dedicated to God, they being His
inestimable gift to man as the rule and guide of his faith,
rest upon the top of the circle, thereby making the Holy
Writings, and all the light that they contain, a part of the
symbol.
We continue to empower the Masonic message of this sym-
bol by supporting the point, from which the circle emanates,
the circle and the Holy writings with two parallel lines on
each side of the circle. These symbolic parallel lines repre-
sent Saint John the Baptist and Saint John the Evangelist,
and the teaching of their gospels. The symbolic Parallel
lines may geometrically be constructed by use of the
Square, the final Great light of Freemasonry, which teaches
us to always act upon the Square in all our dealings.
In contemplation of the tools necessary to construct this
symbol, and those embodied within it, the Masonic symbol,
denoted the Point within a Circle, should ever be a powerful
guide for the Mason. It is little wonder that the Ritual of
our fraternity then states that “in traversing its circumfer-
ence, we necessarily touch upon the parallel line and also
upon the Holy Writings, and while a Mason keeps himself
thus circumscribed, it is impossible that he can materially
err.”
Each Mason must build his own circle of conduct. His cir-
cle should embody within it the three principle tenets of Ma-
sonry, Brotherly Love, Relief and Truth. The lecture of the
First Degree teaches us the meaning of, and gives the direc-
tion to, the implementation of these three tenets within a
Mason’s life. Certainly the practice of the four cardinal
principles of Temperance, Fortitude, Prudence and Justice,
which are also described and expounded in the lecture of
the First Degree, must become a part of a Mason’s everyday
circle of conduct.
The Masonic symbol of the Point within a Circle is a re-
minder of that personal conduct by which Masons must
guide their lives. All that it embodies will give strength in
the face of duress, comfort in embracing change and direc-
tion in dealing with the trials of daily life. While the symbol
is simple in appearance its meaning, connotations, and the
direction it gives to us, is omni-encompassing in our growth
as men and Masons.
If the fraternity of Freemasons is to grow and prosper for
another three hundred years we must not lose sight of that
which has not changed in the past three hundred years: the
principles and tenets spelled out in the ritual of our beloved
fraternity. We must work diligently to preserve the ancient
landmarks of our brotherhood and practice all that is pro-
vided to us within our Ritual. We must continue to grow as
Masons no matter how long our tenure, for Masonry is in-
deed a way of life, a way of life that may take a lifetime to
prefect, as we endeavor to change from rough Ashlars into
Perfect Ashlars.
As we bring new men into our Lodges and aid them in start-
ing their Masonic journey, let us ensure their deep under-
standing of the Point within a Circle symbol. Show them
this symbol represents that which is the very foundation of
Masonry, the Three Great Lights of Masonry, the Three
Principle Tenets, and Four Cardinal Principles of the frater-
nity . To every Mason is given the charge to honor and re-
spect his fellow man, particularly his brother Freemasons,
to grow as a man and Mason, ever expanding and strength-
ening that circle which is the boundary of his conduct.
Jeff Carlton, GM
Our Mail Bag
We have recently received several recommenda-
tions for the improvement of our magazine; sev-
eral of which we have implemented with this
issue and several will be implemented beginning
in the next issue.
Our address is:
David H. Luebke
Grand Editor, Arizona Masonry
P.O. Box 370
Chino Valley, AZ 86323-0370
arizonamasonry@gmail.com
Advertising
Following are the Advertising Rates for Ari-
zona Masonry
Full Page: $600.00 per issue
1/2 Page: $300.00 per issue
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Business Card: $60.00 per issue
The above rates are for occasional advertisers.
Discounts are available for those that commit to
four (4) or more issues.
Invoices will be sent out to current advertisers this
month.
Thank you
I would like to take this opportunity to thank
Grand Master Carlton for his faith in me by al-
lowing me to be the Grand Editor. Over the past
several years we have been able to change its de-
sign and content. A lot has been learned about the
editing and publishing of this magazine; yet there
is much more to do, hopefully I will have the op-
portunity to continue to implement the changes
necessary to make Arizona Masonry a jewel in the
crown of Masonry.
Dave
4 Arizona Masonry Magazine June 2013
Grand Editor’s DeskWelcome to Lake Havasu City,
the 2013 Grand Lodge Session,
and to the Last Issue of Arizona
Masonry for this Masonic term.
We have a great deal of work and
some of the finest fellowship
available before us. With the
Great Architect’s blessing and the
Wisdom of Solomon we will accomplish our work
effeciently and set the stage for the future of Ma-
sonry
Now to this issue of Arizona Masonry
On the Cover and this issue
The cover picture and many of the pictures included
within this issue came from the dedication of our
new offices. It was a great day for fellowship & cel-
ebrating.
Grand Master’s Message
For his final message, our Grand Master reminds us
of the responsibilities we have as Masons and of the
importance of remembering one of the greatest sym-
bols of Masonry. That of the Point Within the Cir-
cle.
What Have We Done to Our Craft
This is the second part of Most Worshipful Brother
Henry Wilson’s five part series expounding on his
view of the Craft; who we are and how we got there.
A Wise Man Will Hear and Will Increase Learn-
ing In this offering Worshipful Brother George Weil
gives us some insight into his view of the hidden
mysteries and value of membership in a Lodge.
Mystery Pictures
Elsewhere in this issue are a couple of “Pictures
From Our Archives”.
The Shriners are (from left) Roy Rogers, Harold
Lloyd, Red Skelton and Dick Powell, all members
of Al Malaikah Shrine in Los Angeles. Harold
Lloyed was a Past Imperial Potentate AND the
Stamp.
June 2013 Arizona Masonry Magazine 5
Philosophy
What a wonder it is to see the equality of Masonry in ac-
tion. Individually, we are Teacher, Banker, Businessman,
Tradesman, Farmer, or Laborer. Together, we are Brothers.
From the most highly educated to the illiterate, from the
highest economic reaches to the lowest, we come together
to learn and improve ourselves.
“To learn to subdue my passions and improve myself in Ma-sonry.” This phrase from the opening of the First Degree
gives cause to why we became Masons. “To learn to sub-due my passions…” As an Entered Apprentice, I wondered
on the meaning or intent of this phrase. To subdue: to re-
strain, to pacify, to subjugate our passions; our indifference,
rage, anger, and fury, the passions of the darker side of our
nature. Those passions lead us into the realm of uncon-
trolled and unbridled emotional response, which causes us
to act in a manner opposite to our professed beliefs.
There is no room within the Lodge of Brothers for uncon-
trolled emotions. We cannot exist as a Society of Friends
and Brothers and remain united in our great and good work
if uninhibited passion governs our actions. We must learn
to subdue these passions which cause us to act in an uncar-
ing and hot-blooded manner. We are taught with this
phrase, to listen to our Brother and respect his views. There
is no requirement for agreement, only acceptance of his
right to hold his beliefs. There exists, however, a require-
ment that we accept his right to believe as equally as our
own right, to accept his truths to be as real and right as our
own truths. This ability to subdue the passions allows us to
all be Brothers under the same God that we may all worship
and adore in our own fashion. This requirement, by its very
nature, must expand beyond the Lodge. Each Brother must
extend this same courtesy to everyone under the canopy of
heaven. For all of mankind holds opinions, truths and be-
liefs and we as Masons are taught to and must give all peo-
ples the right to hold their own special theologies and
philosophies of life.
We are not asked to subdue the passions of the better angels
of our nature. In fact, we are expected to expand the joy,
the love, brotherhood, benevolence, and enthusiasm that we
brought to Masonry. We treat with God for the wisdom to
be the better enabled to understand the beauty of brotherly
love, relief and truth to the honor of his Holy name. We ask
for this boon to become better men. Better than we were
before our entrance into the Craft. We must continually
strive for this improvement. Our phrase”to learn to” carries
an implication for study. We search for knowledge which
we are all exhorted to pursue with vigor and zeal.
We understand the importance to learn and to subdue, but
how do we improve ourselves in Masonry? We must apply
ourselves to, and embrace the lessons we have learned
through our study and application of the subjugation of our
passions. We are not blind to the lack of control of passion.
We see everyday what unrestrained passion and unbridled
zeal does in the world. We see in our newspapers what in-
tolerance creates among the people of the world. Yet the
world wrings its collective hands in a futile gesture of sor-
row not knowing the answer to these intolerant actions. If
only the Principles of Freemasonry could be applied to the
world, what a difference it would make.
This is how we, as Masons, can improve ourselves in Ma-
sonry. By the application of the lessons and practices in-
culcated within our ritual. But sometimes we don’t pay
attention to the ritual. It has been recited and heard so often,
the meanings of the words have been numbered in our
minds. Listen to the work. Listen to the ritual. The hidden
Mysteries of Masonry are all contained within. There is
nothing within our labor that can cause conflict with our
god, our neighbor, our country, or ourselves, yet within the
work are the truths. We must all look within this ancient
and time-honored ritual to discover its secrets.
This one phrase, given in one of the degrees, is a powerful
and meaningful phrase. Look upon it with a different eye
than before. “To learn to subdue my passions and improvemyself in Masonry.” Apply this one lesson from this simple
yet powerful expression and you will have taken the first
step to change the world.
TO LEARN TO SUBDUE MY PASSIONS AND IMPROVE MYSELF IN MASONRYBy Bob Bowersox, P.M.Sherburn Lodge #95, Elk River, MN
6 Arizona Masonry Magazine June 2013
LANDMARKS
This is the second part of a five part series on “What have
we done to our craft?” Part one addressed our history and
various privileges and responsibilities we receive and take
on as Masons. It addressed The Letter “G” and rules
against solicitation. It spoke about why and how technol-
ogy has brought about changes to our society and craft.
Lastly it addressed the selective nature of masonry.
In this Part of the series we look at our landmarks and what
they have to do with Masonry today
“Masonic Landmarks are a set of principles that many
Masons claim to be “both ancient and unchangeable pre-
cepts of Masonry”. Because each Grand Lodge is self-
governing, with no single body exercising authority over
the whole of Freemasonry, the interpretations of these
principles can and do vary, leading to controversies of
recognition. Different Masonic jurisdictions have different
Landmarks”. (Wikipedia).
Approximately thirty Grand Lodges have adopted Land-
marks to identify them and their ancient Craft. The re-
mainder do not seem to have any specific approved or
adopted Landmarks.
PREFACE
The term “Landmark” is found in Proverbs 22:28: “Re-
move not the ancient landmark which thy fathers have
set.” In ancient times, it was customary to mark the bound-
aries of land by means of stone pillars. Removal of these
would cause much confusion, men having no other guide
than these pillars by which to distinguish the limits of their
property. Therefore to remove them was considered a
heinous crime. Jewish law says “Thou shalt not remove
thy neighbors’ landmark, which they of old time have set
in their inheritance.” (Percy Jantz, 2004 The Landmarks
of Freemasonry)
Therefore, landmarks are those marks (Rules and Regu-
lations) by which we are able to designate our Masonic
inheritance. They define what is being passed on to us. In
the case of Freemasonry, they are called the Landmarks
of the order.
What are the Landmarks of the Order? What are “those
peculiar marks by which we are able to designate our ma-
sonic inheritance?”
In deciding what are and are not masonic landmarks, there
has been much diversity of opinion and disagreement.
Some Grand Lodges state they are the obligation, signs,
tokens and words, while others and some scholars include
the ceremonies of Initiation, Passing and Raising along
with the Ornaments, Furniture and Jewels of a lodge or
their characteristic symbols. Twenty Grand Lodges think
that the order has no landmarks beyond its peculiar secrets.
But all of these are loose and unsatisfactory.
Perhaps the safest method is to restrict them to those an-
cient and therefore universal customs of the order, which
either gradually grew into operation as rules of action, or,
have been enacted from a time so long ago that no account
of their origin exists.
The following are the prerequisite actions to constitute a
landmark according to the commonly accepted terms:
1) It must have existed from a time when no one re-
members anything else.
2) Its antiquity. (If every one of the masonic scholars
were to get together now and agree on a new regula-
tion, it would not be a landmark because it would not
satisfy the need for antiquity.)
The landmarks are also by definition not able to be re-
pealed. “The Landmarks are those essentials of Freema-
sonry without any one of which it would no longer be
Freemasonry,” said MW Bro. Melvin M. Johnson, Past
Grand Master of Massachusetts in 1923.
Each Grand Jurisdiction has its own definition of Land-
marks and I am not here to tell you which one is correct
and why, nor which ones are not correct or why, but just
to enlighten you as to what Landmarks are and what safety
WHAT HAVE WE DONE TO OUR CRAFT?Part Two of a Five Part SeriesBy Henry Wilson PGM
Philosophy
continued on pg. 7
June 2013 Arizona Masonry Magazine 7
net they offer to our Fraternity.
THE FIRST TIME a Mason may become aware of the ex-
istence of Masonic landmarks is usually when he is newly
raised. The Charge to the Master Mason may contain the
words: “The ancient landmarks of Masonry are entrusted
to your care; you are carefully to preserve, and never allow
them to be infringed, or countenance a deviation from the
established usages and customs of the Fraternity” (Michi-
gan Ritual).
During some Installation of Officers the Master will dis-
cover that before being placed in the oriental chair he must
pledge that he will not, during his term of office nor at any
other time that the Lodge shall be under his direction, per-
mit or suffer any deviation from the established usages and
customs of the Fraternity and strictly to enforce them
within his own lodge. (Michigan Installation Ritual)
In general, when Masonic laws conflict, their authority
ranks in the following order: 1. Landmarks; 2. Constitution
of Grand Lodge; 3. By-laws and Regulations of Grand
Lodge; 4. Lodge By-laws; 5. The changeable part of the
“unwritten laws”. By way of clarification, we read further:
“The term ‘unwritten’ is applied to all laws known to have
existed among Freemasons prior to A.D. 1717. Unwritten
laws include both Changeable and Unchangeable laws.
Laws which have originated either by enactment or usage
since 1717 are called for convenience sake written laws
and are Changeable. Of the division into Unchangeable
and Changeable, it may be enough to say that there are
certain laws, viz., the Ancient Landmarks, which it is not
in the power of any man or body of men to change. On
the other hand, all Masonic laws, except the Landmarks,
whether written or unwritten, may be changed.”
What are these basic Landmarks which loom so large in
the Masonic jurisprudence of most Grand Lodges?
1) A belief in a Supreme Being
2) A belief in the immortality of the soul
3) A Volume of the Sacred Law is an indispensable
part of the furniture of every Lodge.
Many other Grand lodges in North America, with less
openness, have adopted specific codes of Landmarks.
These are usually printed as preambles to their constitu-
tions in the form of lists containing anywhere from five to
fifty individual clauses. One may well wonder why there
is such disparity in numbers and whether there are in fact
any features common to all. This is a question which has
generated considerable debate, often with more heat than
light. One English historian, Robert Freke Gould, after
searching in vain for a definitive list, concluded: “Nobody
knows what they comprise or omit; they are of no earthly
authority because everything is a landmark when an op-
ponent desires to silence you, but nothing is a landmark
that stands in his way”. Evidently the problem merits fur-
ther study.
Landmarks Before Freemasonry
As previously stated, in the literal sense, the landmark was
a boundary mark. It was a stone, or post, or marker of
some kind that indicated where one piece of property, one
town, one city, one state, or one nation ended and another
began. The importance of such stones in ancient times is
indicated by the Biblical injunction, ‘`Remove not the an-
cient landmark, which thy fathers have set” (Proverbs
22:28), and by the Mosaic denunciation, “Cursed be he
that removeth his neighbor’s landmark” (Deuteronomy
27:17).
The Earliest Masonic uses of the Word
The word “Land-Marks” occurs in print in its Masonic
sense for the first time in Anderson’s first Book of Consti-tutions (1723) in the General Regulations which had ac-
tually been compiled in 1720 and approved by Grand
Lodge at its Assembly in June, 1721. Regulation 39 stip-
ulated that “Every Annual Grand Lodge has an inherent
Power and Authority to make new Regulations, or to alter
these, for the real Benefit of this ancient Fraternity: Pro-
vided always that the old LAND-MARKs be carefullypreserv’d.... “ We note that the author of these words,
George Payne, who was Grand Master in 1718 and again
in 1720, already drew a distinction between the Regula-
tions, which could be amended, and Land-Marks, which
were unalterable.
In Anderson’s New Book of Constitutions (1738) the
words “Land Marks” appear twice: once when restating
the “Old” Regulation 39 (quoted above), and again in the
final Regulation of the code which he called the “New”
Regulations. In the latter passage he summarizes the res-
olutions of the Grand Lodge meetings of June 24, 1723,
and November 25, 1723, where Payne’s statement about
Philosophy
continued on pg. 8
8 Arizona Masonry Magazine June 2013
Philosophy
the Land Marks must have been reviewed. In neither of
these resolutions are the words “Land Marks” actually
used; the phrase “Ancient Rules of Masonry” seems to
have sufficed for official needs. We might infer that the
two terms were regarded as synonymous. In the last para-
graph however Anderson adds his own explanation: “Ac-
cordingly, ALL the Alterations or NEW REGULATIONS
above written are only for amending or explaining the
OLD REGULATIONS for the Good of Masonry, without
breaking in upon the ancient Rules of the Fraternity, stillpreserving the Old Land Marks....” Evidently Anderson
himself had no doubt about the importance of the actual
term “Land Mark”
The Latter Part of the Eighteenth Century
The minutes of the premier Grand Lodge, later to be
dubbed “Moderns”, through the whole period 1723-1758
contain no mention of the word Landmarks. Nor is there
any reference in the records of the Grand Lodge (“An-
cients”) other than one on the register of the Royal Arch
(“Ancients”), under the heading of Resolutions passed,
November 5, 1783: “Resolved, . . . In order that the An-
cient Landmarks may be faithfully preserved: and handed
down pure and undefiled to our posterity forever.”
Fifield D’Assigny in A Serious and Impartial Enquiry intothe Cause and Present Decay of Freemasonry in the King-dom of Ireland (Dublin, 1744) used the word landmarks
three times. Laurence Dermott, Grand Secretary of the
Grand Lodge (“Antients”), in the 1756 edition of AhimanRezon, and also in later editions, made reference to land-
marks four times. Typical examples are: “No man who
rightly understands the Craft can be so blind as to trammel
over its ancient Landmarks”; and “. . . remove not the an-
cient Land Mark which thy Fathers have set....” Likewise
William Preston in his Illustrations of Freemasonry (1772
and 1775 editions) refers to them six times, one of which
is the familiar precept, “Our ancient landmarks you are
carefully to preserve, and never to suffer an infringement
of them.”
The Period of the Union
On October 26, 1809, the Grand Master of the “Moderns”
issued a warrant to form the Lodge of Promulgation “for
the purpose of promulgating the ancient Land Marks of
the Society and instructing the Craft in all such matters
and forms as may be necessary to be known by them.... “
The minutes of December 29, 1810, reveal the ideas and
work of the Lodge of Promulgation: “The R.W.M. then
took a retrospective view of the proceedings of the Lodge
in the three degrees of the Order . . . and proceeded to point
out the material in and between the several degrees to
which [their] attention would be requisite in preserving
Ancient Land Marks of the Order, such as the form of the
Lodge, the number and situation of the Officers, the dif-
ferent distinctions in the different Degrees, the restoration
of the pass-words to each Degree, and the making of pass-
words between one Degree and another, instead of in the
Degree”.
The Lodge of Promulgation met thirty times. In its report
to the Grand Master the word “Landmark” is never used.
It may be assumed however that in the judgment of the
Lodge the term “ancient practice” was synonymous with
“Landmarks”. The Lodge of Reconciliation (1813-1816)
left no records, and its views on “Landmarks” are un-
known.
After the work of the Lodge of Promulgation and shortly
before the actual union, formal expressions of approval
were voted on December 1, 1813. The Duke of Sussex
(“Moderns”) was thanked for “firmly and with brotherly
affection upholding and maintaining the ancient land
marks”. The Duke of Kent (“Ancients”) was thanked for
the “firm and brotherly determination with which he as-
serted, maintained and secured the ancient landmarks”.
While each Grand Lodge claimed victory in the union, it
appears that the two resolutions are contradictory. It is not
possible that the two Grand Masters could both have suc-
ceeded in upholding the true Landmarks, since the Grand
Lodges always maintained that their beliefs were in con-
flict. Alternatively, if both had preserved the true Land-
marks, then the matters over which the Grand Lodges had
differed for so long were not true Landmarks.
In the third of the Articles of Union (1813) the reason for
the union is given: “. . . so that but one pure unsullied sys-
tem, according to the genuine landmarks, laws and tradi-
tions of the Craft, shall be maintained, upheld and
practiced, throughout the Masonic World. . . . “
Essential Features of Landmarks
The amount of ink spilled on the question of the Land-
marks of Masonry is immense. From 1723 right down to
continued from pg. 7
continued on pg. 9
June 2013 Arizona Masonry Magazine 9
Philosophy
the present day Masons all over the world have persisted
in trying to read more into the words than was intended
when they were added, almost as an afterthought, at the
end of the General Regulations. Serious debate began in
1858 when Albert G. Mackey wrote an article in the sec-
ond volume of the American Quarterly Review of Freema-sonry. In the hundreds of discussions which have ensued
since that date, two essential points recur again and again
in definitions. (1) A Landmark must have existed from
“time whereof the memory of man runneth not to the con-
trary”. (2) A Landmark is an element in the form or
essence of the society of such importance that Freema-
sonry would not be Freemasonry if it were removed. One
or both of these features has been adduced by such well
known and highly respected Masons as Mackey himself,
probably one of the ablest authorities of American
Freemasonry, Dean Roscoe Pound, the noted American
jurist and Masonic scholar, and Dr. Chetwode Crawley,
the eminent Irish Masonic writer. There seems to be a con-
sensus that these are the two necessary and sufficient qual-
ifications by which to identify a Masonic Landmark.
If they are applied strictly to test for Landmarks, it will be
found that there are in fact very few items that will pass
this rigid examination. Many of the so-called “Land-
marks” that occur in the longer lists are actually regula-
tions, customs, or principles which are either of recent
origin or unessential to Freemasonry. Landmarks which
do meet the twofold requirement are as follows: (1) that a
Mason professes a belief in God; (2) that the Volume of
the Sacred Law is an essential and indispensable part of
the Lodge, to be open when the brethren are at labor; (3)
that a Mason must be male, free-born, and of mature age;
(4) that a Mason, by his tenure, owes allegiance to the Sov-
ereign and to the Craft; (5) that a Mason believes in the
immortality of the soul. The first four of these are derived
directly from the earliest documents belonging to the
Craft, the Old Charges which begin about 1390. The fifth
is implicit in the religious beliefs of that period. This brief
list is in close conformity with the code adopted by the
Grand Lodge of Massachusetts, the senior grand lodge on
this continent.
In the above connection, it may be of interest to note the
Principles of Recognition required by my own Grand
Lodge Michigan, (page B –1 of our Blue Book of Com-
piled Laws):
“Fraternal recognition may be extended to another Grand
Lodge upon recommendation of the Committee on Fra-
ternal Relations, when it appears to the satisfaction of
Grand Lodge:
1) That such Grand Lodge shall have been established
lawfully by a duly recognized Grand Lodge or by
three or more regularly constituted Lodges.
2) That a belief in the Grand Architect of the Universe
and His revealed will shall be an essential qualification
for membership.
3) That all Initiates shall take their obligation on or in
full view of the Open Volume of the Sacred Law, by
which is meant the revelation from above which is
binding on the conscience of the particular individual
who is being initiated.
4) That the membership of the Grand Lodge and indi-
vidual Lodges shall be composed exclusively of men;
and that each Grand Lodge shall have no intercourse
of any kind with mixed Lodges or Lodges which
admit women to membership.
5) That the Grand Lodge shall have sovereign juris-
diction over the Lodges under its control, i.e., that it
shall be a responsible, independent, self-governing or-
ganization, with sole and undisputed authority over
the Craft or Symbolic Degrees (Entered Apprentice,
Fellow Craft, and Master Mason) within its jurisdic-
tion; and shall not in any way be subject to or divide
such authority with any other Power claiming any con-
trol or supervision over those degrees.
6) That the Great Lights of Freemasonry (namely the
Volume of the Sacred Law; the Square, and the Com-
passes) shall always be exhibited when the Grand
Lodge or its subordinate Lodges are at work, the chief
of these being the Volume of the Sacred Law.
7) That the discussion of religion and politics within
the Lodge shall be strictly prohibited.
8) That the principles of the Ancient landmarks, cus-
toms and usages of the Craft shall be strictly ob-
served.”
continued on pg. 10
continued from pg. 8
10 Arizona Masonry Magazine June 2013
Philosophy
Appendix: Aims and Relationships of the Craft
In 1920 the Grand Lodge of England broke its traditional
silence. It referred to the Landmarks, and itemized a num-
ber of them (possibly all of them) in a statement entitled
“Aims and Relationships of the Craft”. In August, 1938,
the Grand Lodges of England, Ireland, and Scotland each
agreed upon and issued a statement identical in terms ex-
cept that the name of the issuing Grand Lodge appeared
through out. This statement was reaffirmed by the United
Grand Lodge of England on September 7, 1949. It has
never been adopted by the Grand Lodge of Michigan in
terms that would make it expressly appropriate to this ju-
risdiction. However, because it is such a concise, accurate,
and comprehensive statement of the aims and relationships
of regular Masonry, it was reprinted in its original form
and widely distributed. The statement is in the following
terms:
1) From time to time the United Grand Lodge of Eng-
land has deemed it desirable to set forth in precise form
the aims of Freemasonry as consistently practiced
under its Jurisdiction since it came into being as an or-
ganized body in 1717, and also to define the principles
governing its relations with those other Grand Lodges
with which it is in fraternal accord.
2) In view of representations which have been re-
ceived, and of statements recently issued which have
distorted or obscured the true objects of Freemasonry,
it is once again considered necessary to emphasize cer-
tain fundamental principles of the Order.
3) The first condition of admission into and member-
ship of, the Order is a belief in the Supreme Being.
This is essential and admits of no compromise.
4) The Bible, referred to by Freemasons as the Volume
of the Sacred Law, is always open in the Lodges.
Every candidate is required to take his obligation on
that book or on the Volume which is held by his par-
ticular creed to impart sanctity to an oath or promise
taken upon it.
5) Everyone who enters Freemasonry is, at the outset,
strictly forbidden to countenance any act which may
have a tendency to subvert the peace and good order
of society; he must pay due obedience to the law of
any State in which he resides or which may afford him
protection, and he must never be remiss in the alle-
giance due to the Sovereign of his native land.
6) While English Freemasonry thus inculcates in each
of its members the duties of loyalty and citizenship, it
reserves to the individual the right to hold his own
opinion with regard to public affairs. But neither in
any lodge, nor at any time in his capacity as a Freema-
son, is he permitted to discuss or to advance his views
on theological or political questions.
7) The Grand Lodge has always consistently refused
to express any opinion on questions of foreign or do-
mestic state policy either at home or abroad, and it will
not allow its name to be associated with any action,
however humanitarian it may appear to be, which in-
fringes its unalterable policy of standing aloof from
every question affecting the relations between one
government and another, or between political parties,
or questions as to rival theories of government.
8) The Grand Lodge is aware that there do exist Bod-
ies, styling themselves Freemasons, which do not ad-
here to these principles, and while that attitude exists
the Grand Lodge of England refuses absolutely to
have any relations with such Bodies, or to regard them
as Freemasons.
9) The Grand Lodge of England is a Sovereign and in-
dependent Body practicing Freemasonry only within
the three Degrees and only within the limits defined
in its Constitution as “pure Antient Masonry”. It does
not recognize or admit the existence of any superior
Masonic authority, however styled.
10) On more than one occasion the Grand Lodge has
refused, and will continue to refuse, to participate in
Conferences with so called International Associations
claiming to represent Freemasonry, which admit to
membership Bodies failing to conform strictly to the
principles upon which the Grand Lodge of England is
founded. The Grand Lodge does not admit any such
claim, nor can its views be represented by any such
Association.
There is no secret with regard to any of the basic principles
of Freemasonry, some of which have been stated above.
continued from pg. 9
continued on pg. 10
June 2013 Arizona Masonry Magazine 11
Philosophy
The Grand Lodge will always consider the recognition of
those Grand Lodges which profess, and practice, and can
show that they have consistently professed, and practiced
those established and unaltered principles, but in no cir-
cumstances will it enter into discussion with a view to any
new or varied interpretation of them. They must be ac-
cepted and practiced wholeheartedly and in their entirety
by those who desire to be recognized as Freemasons by
the United Grand Lodge of England.
In Summary
Once Landmarks have been established and then we begin
to chisel away at them, we must remember that we are tak-
ing away from our Great Fraternity, Our Heritage and a
little bit of ourselves and what we stand for … Think Well
my Brothers.
Selected References
Darrah, Delmar D., The Evolution of Freemasonry, The Ma-
sonic Publishing Co., Bloomington, IL 1920, pp. 301-312.
Ancient Landmarks of Freemasonry, As Adopted, Fol-lowed or Undecided by the Fifty Grand Lodges of theUnited States, a publication of the Masonic Service Asso-
ciation, 8120 Fenton Street, Silver Spring, MD 20910-
4785
Bernard E. Jones, Freemasons’ Guide and Compendium,New and Revised Edition, George G. Harrap & Co., Ltd.,
London 1957, pp. 332-337.
The next article (Part Three) is on our Growth/Decline.
The Masonic Order has witness extreme growth and de-
cline since its birth. Many Masons have professed the rea-
sons behind our most recent decline? Some have stated
it’s the” television” or people are “to busy”,” I don’t have
time to memorize all that stuff. “
Maybe it’s a combination of all the above or maybe it’s
the fault of the craft (Membership) itself!
We will look not only at our Fraternity, but also at other
Fraternal Orders and the American Church during the
same period and there expla-
nation to the problem. What-
ever the reason you conclude,
it is still only one factor and it
may just be coincidence!
continued from pg. 10
Submitted by MW Henry Wilson past Grand Master of Michigan and a member of Scottsdale Lodge #43
FROM OUR ARCHIVESIn cleaning out our archives, we came upon these pic-
tures. Are you old enough to remember these
Shriners or the purpsoe of the stamp? The answer
may be found elsewhere in this issue...
12 Arizona Masonry Magazine June 2013
My Honored Brethren,
Is Freemasonry a spiritual transformer? I believe that
the Blue Lodge degrees are a practical guide for trans-
forming chaos and fragmentation into unity and com-
pletion. It further empowers us to disconnect from the
pervasive static of the profane world, the negative en-
ergy that blocks our ability to achieve fulfillment and
completion in out innermost hearts and to hopefully find
clear direction in our everyday lives. How does Freema-
sonry accomplish this?
The ceremonies and rituals that are accomplished can
be considered a lightning rod. It draws the light of the
Great Architect to us and reveals more light in ourselves.
In so doing, it eliminates the inner darkness, for dark-
ness cannot coexist with light. Nor can chaos, whose
essence is disconnection, remain in force when a gen-
uine connection with the light of the Blue Lodge has
been achieved.
For the Mason, the degrees, rituals and symbols are
nothing less than a time machine and a teleportation de-
vice all in one; by replacing darkness with light, it erases
the limits that the profane world places on us. Through
this teleportation and through the degrees we see where
we are, where we have been, and maybe where we are
going.
Presently, more than at any other time in history, further
light demands to be revealed. As we proceed through
the gates of the Freemasonry only a few will be called
towards a higher awareness. Simply putting ourselves
in the presence of degrees is not enough to foster clarity
and understanding. The evolution of our souls and the
advancement towards the Light demands much more
from each of us.
Each candidate achieves transformation, but because
they have not matured in the understanding of the de-
gree, they are overwhelmed by the moment in the same
way that a weak electrical circuit will flash brightly and
then burn out at the sudden infusion of a powerful cur-
rent. So, yes, a fundamental transformation has taken
place, but not the positive one that had been envisioned.
We individually cannot expect to achieve a full trans-
formation and a clear understanding of the richness of
our Order quickly. It must be achieved by the unity of
men of like mind and hearts that transmit the Light to
the whole chain and not to just one link. The desire and
intention in this transformational journey must be one
of sharing and not one of self-serving.
Before we ever became Masons, it may have seemed
that we were born into this world with no apparent set
of instructions, no maps or equations, nothing but our
own instincts, intuitions, and reasoning abilities to tell
us where we came from, why we are here, and what we
are supposed to do. The different degrees in our Order
are guideposts to help us navigate those waters. The de-
grees, ceremonies and symbology are privileged gifts
offered to each Mason and it is his responsibility to in-
terpret the manifold of discoveries revealed to him.
What every candidate hopefully will possess after a pe-
riod of maturation in the different degrees, ritual and
ceremonies is the sincere desire and passion to seek
more education for the life story to go on. We as senior
leaders must keep turning the pages.
As we learn to live Freemasonry and not just “under-
stand” it, the mysteries of the Order open themselves to
us, as do the mysteries of life
itself.
A WISE MAN WILL HEAR, AND WILL INCREASELEARNING (Proverbs 1:5)By George Weil, PM
Philosophy
Worshipful Brother, Weil is a Past Master Of Scientia Coronati Research Lodge #4 and is the current Worshipful Master of
Aztlan Lodge #1
June 2013 Arizona Masonry Magazine 13
CHANDLER THUNDERBIRD LODGE #15
Is offering Masonic Veterans Pins to our Brothers at a price that is just slightly above our cost.
All profits from the sale of these pins will be donated to our three
Arizona Masonic Youth Groups WE HAVE CURRENTLY DONATED OVER $1,500 TO
OUR ARIZONA MASONIC YOUTH
If you would like one, or more, pins just send ** $2.00 for each pin to:
Chandler Thunderbird Lodge #15 c/o George Stablein
P.O. Box 6794 Chandler, AZ 85246
(This address is for pin orders only!)
Please make your checks payable to Chandler Thunderbird Lodge #15
** PLEASE ADD THE FOLLOWING TO YOUR ORDER TO COVER OUR SHIPPING COSTS
1-5 PINS PLEASE ADD $3.00
6-10 PINS PLEASE ADD $4.00 11 OR MORE PINS PLEASE ADD $5.00
The 1946 Victory Stamp issued by the British government to com-memorate Victory in WW2. His Royal High-ness King George VI was the Grand Masterof the Grand Lodge of Scotland before theWar. Note the Masonic symbols, particularlythe depiction of the square & compasseswith one point exposed, which is the customof that particular Grand Jurisdiction. In hisvictory speech, the King stressed the valueof Freemasonry in post War reconstruction,with these words. “The world today does re-quire spiritual and moral regeneration. Ihave no doubt, after many years as a mem-ber of our Order, that Freemasonry can play
a most impor-tant part of thisvital need.”
14 Arizona Masonry Magazine June 2013
Grand Oration
Most Worshipful Grand Master, Grand Lodge Officers, Dis-
tinguished and Honored Guests, Ladies, Friends and Broth-
ers, I am thrilled to be allowed to speak today at the
dedication of this beautiful facility. It is the new home of
the Grand Lodge of Arizona. It is a place that we can all be
proud of; where we can meet as brothers and friends to con-
duct the business of the Grand Lodge, and where we can
gather together to conduct the important function of advanc-
ing and promoting Freemasonry. But more than that, this
beautiful building is a sign; a sign that Freemasonry is alive
and well in Arizona, that brethren can indeed work together
for a common good, and that we can be willing to change.
Change is a wonderful thing, a frightening thing, a thing of
beauty in the proper hands or a thing of disaster in the wrong
hands, and change is what I want to talk about today.
A famous French philosopher, Alphonse Karr, once told us,
“The more things change the more they remain the same.”
In contrast, in closing one of his famous religious services,
Dr. Reinhold Niebuhr, the renowned theologist, prayed:
“God give us the grace to accept with serenity the things that
cannot be changed, courage to change the things which
should be changed, and the wisdom to distinguish the one
from the other.” Between these two thoughts, one of the
cynic and the other of the Christian realist, lies a vast chasm
of thought on changes in our lives, thought that characterizes
our conduct and immobilizes our thought process.
The English revolution of 1688 changed the world and established
forever the concept of parliamentary government in the English-
speaking world. Some thirty-odd years later, the Grand Lodge of
England brought together our ancestral lodges and, from the old
charges, introduced to British social life a monumental change
that promoted the revolutionary idea that respectable men from
all walks of life could lay aside the differences of caste and degree
and meet upon the level. Thus was propounded for the first time
outside the operative Craft the concept that: “Although a Crown
may adorn the head and a Scepter the hand, yet the blood that
flows in his veins is no better that that of the humblest citizen.”
What liberal ideas! What rebels these Masons were! What
a change! Rational and democratic thought swept like a
whirlwind not only through British Freemasonry but, was
exported to Europe and the New World. It was such a Ma-
sonic thought that led, in the face of grievances, to the
solemn American Declaration that: “We hold these truths to
be self-evident; that all men are created equal; that they are
endowed by their creator with certain unalienable rights; that
among these are life, liberty, and the pursuit of happiness.”
What a wonderful concept and what a change!
This change led to the creation of the longest-lived Republic
and freest nation on the face of the earth. And it will ever
be a glory for the cause of Freemasonry that thoughts of lib-
erty here and elsewhere grew from Masonic philosophy and
Masonic practices. It is a small wonder that Masonic lodges
and Freemasons contributed so much to our American Rev-
olution, as well as to the more violent upheaval in France
which likewise secured the blessings of liberty to that coun-
try. Indeed, it was such thoughts, brought back by young
Russian officers from the Masonic lodges of Western Europe
that animated the Decembrist patriots in the first serious at-
tempt to overthrow the Czar and bring parliamentary gov-
ernment to Russia. Surely, these Masons did not fear
change. They knew, as did Sir Francis Bacon, that: “He that
will not apply new remedies must expect new evils, for time
is the greatest innovator; and if time alters things to the
worse, and wisdom and good counsel cannot alter them to
the better, what shall be the end?”
Repeatedly, I have heard a Past Master declare that we face
many problems today; of membership, attendance, finances,
proficiency in the Masonic art, and with the standards of the
craft. He went on to declare that he had no solutions to these
problems, but that he did not want Masonry to change. He
wanted it to be the same as when he was initiated forty plus
years ago. And then he went outside, climbed into his air-
conditioned, computer controlled automobile, with its auto-
matic features, went back to his air-conditioned apartment,
took off his miracle-fabric suit, watched
the latest up-to-the-minute news on his new LCD television, jotted
GRAND ORATION PRESENTED AT THE DEDICATIONOF THE GRAND LODGE ADMINSTRATIVE OFFICESBy Craig Gross - Grand Orator
continued on pg. 15
Grand Oration
June 2013 Arizona Masonry Magazine 15
down a few notes on his laptop computer, and then used his cell
phone to place an instantaneously connected call to his family in
another State. But Freemasonry should not change!
This man would never dream of farming again with horses;
keeping his finances without Quickbooks; or not urging the
progressive education of his grandchildren. And yet he re-
members the days when annual returns were done by hand
and the long hours of labor which he gave unstintingly to
his lodge to see that those reports were so tediously com-
pleted. And he marvels today that the computer spews out
the same list in a few minutes and he need only correct it
and return it, for the task to be done. Why then is he, and so
many like him, from the brethren on the sidelines to the Past
Master, so fearful of change of any kind?
We must remember that we are not speaking of changing the
basic principles of Freemasonry or doing away with those
hallowed moral principals which it has embraced for these
many years. We are simply talking about slight alterations
in methodology, communications, removing the secrecy
which so often cloaks ignorance, letting our light shine from
the mountain top, and eliminating some of the narrow, hyp-
ocritical beliefs that have gained the erroneous status of cus-
tom, because they represent the oft-bigoted views of some
individual leader.
What I would like to see is for us to embrace change, to re-
quire Masons to be Masons, to recognize their charitable
duty to do good unto all, to bring more youth into the guid-
ance of Masonic sponsorship, to proudly approach worthy
individuals that they may learn of its availability to them;
and, above all, to restore to the office of Master the luster
with which it once was adorned by requiring future leaders
to be true Masons, to know the ritual, to know the Masonic
Code, and to lead their lodge. These are hardly revolution-
ary thoughts and ideas, but it will require change!
Yet, some of my brethren tell me that, if a carefully worded
neutral approach to a prospect is used regularly or a one-day
class is supported, we will have every bum in the State in
our lodges. Well, I certainly can’t speak for their lodges, but
I hardly think them much different from mine. We do have
investigating committees who do their jobs and ballot boxes
which in sure the quality of the applicant. One can always
find excuses not to change by taking counsel of his fears and
erecting the most speculative web of objections.
In the end, it comes down to saying the same old thing in other
ways, “It’s never been done before! We can’t do that! That’s not
Masonry!” But what they are really saying is “I am afraid of
change.”
In reality, at whatever level, it is ignorance and apathy that
governs the day. Masonic knowledge ends for most with the
catechisms; change might require them to do or to learn
more. We are all familiar with the man who will serve as
Master, but really seeks only to be a Past Master. His only
service is to himself.
I recently heard a Grand Lodge Officer declare that there is
not “one really strong lodge” in this jurisdiction. Then he
went on to point out that: “In the past we were blessed with
great leaders in our lodges, as well as in our Grand Lodge,
men who were devoted to the principles in which we be-
lieve.” OK, but they weren’t necessarily any smarter than
the leaders we have today, MAYBE THEY JUST WORKED
HARDER AND EMBRACED CHANGE! But to get back
to that today will require that we change!
Perhaps that could be the greatest change of all Masonic
leaders at all levels. To work harder; to set the craft to work
and give it the PROPER instruction; to cease wanting to be
a Past Master and prepare to be Master; to act like a Mason
should act; and to support and embrace change. As for my-
self, I will continue to repeat Dr. Neibuhr’s lovely prayer
and ask that “God give me the grace to accept with serenity
those things that cannot be changed, courage to change the
things which should be changed, and the wisdom to know
the difference.”
MY BRETHREN AND FRIENDS, WE MAY NOT HAVE IT
ALL TOGETHER, BUT TOGETHER WE DO HAVE IT
ALL! ALL WE NEED TO DO IS HAVE THE COURAGE
AND WISDOM TO WORK TOGETHER AS BROTHERS
TO CHANGE WHAT SHOULD BE CHANGED! And today
is a great first step.
Thank you Most Worshipful
Grand Master for the opportunity
to speak today on this auspicious
occasion.
Worshipful Brother Craig Gross is a PastMaster Of Tucson Lodge No. 4. The
2012/2013 Grand Orator and the newly in-stalled Junior Grand Steward
Arizona MasonryGrand Lodge, Free and Accepted
Masons of Arizona
P.O. Box 370Chino Valley, AZ 86323
Non-Profit OrgUS Postage
PAIDTucson AZ
Permit No. 1286