Followup - European Concept Royal Arch

Instead of doing a follow-up on our EC Royal Arch Meeting, which has already been done elsewhere online, I want to make a follow up post to the comments which were made on my last post on the subject.

We got mixed response online. The most recent anonymous commentor wrote the following:

I am an Oregon Mason and I can say that there is a small but very vocal clique here that is trying to insist that a tuxedo is the minimum required dress for attending lodge. This appears to be their playground.

Not only is this impractical and expensive, but I believe it steers away from what our Masonry should be about - meetings of men, not contests to see who can outdo the other in finery.

As far as I am concerned, as long as a brother Mason has it in his heart, his fashion choices are his own business.

I want to respond to this at length:

To the most recent Anonymous,

Dear Brother, I am familiar with the "small but very vocal clique" of which you speak. For the record, I'd like to say that I am not part of it. I believe that a man should be able to attend Lodge in whatever clothing he is able to, provided that he tries to present himself in as clean and well dressed a way as is possible. I welcome those who take the time to attend Lodge even after a hard day of work and are unable to take the time to travel home, change, and return before Lodge begins. To me it is more important that they appear at Lodge than that they tend to such minor details. I believe, however, that the Worshipful Master of a Lodge should have the ability to specify what he expects out of his group of officers, particularly the Wardens, and that they should do what they can to comply with the Master's plan for the year.

I will step up and say that I, personally, am the primary instigator of this European Concept Royal Arch endeavor which we are trying to establish in Roseburg. Without my zeal and personal efforts in planning, the prospect of having Royal Arch Masonry in Roseburg would not, at this time, be anywhere on the radar. There have been attempts to revive it in the past, which have thus far failed. I was not involved in those attempts, as I was not a member of York Rite at the time they were made. Most (but not all) of the people involved in this endeavor were likewise not involved in the previous attempt.

What we are working on is a very specific undertaking and is not intended to reflect any policy recommendation on how Masonry as a whole, or in general, works in this area or throughout the state. Many of the ideas actually came from a Brother Master Mason, who is looking forward to joining the Chapter in the near future, and expressed his ideas to me. I agreed with his ideas, and brought them before the Companions that I have been working with, and we eventually found that the principles of Norwood Chapter in Alberta very nearly corresponded to what we had in mind, so we decided to follow their example. At the first planning meeting we had, I am happy to report that ten of us made a successful effort in meeting the proposed dress code, and that the nominated Excellent High Priest (Larry Stokes, who was nominated that evening) has since expressed to me his satisfaction in the dress code and th compliance these Companions have made to it.

I will also say that there were some, perhaps three Companions, in attendance at our May planning meeting who would not have been present at all if our goal was not E.C. They are participating in this because the E.C. is motivational, and they aren't seeking Dual Membership just to have Dual Membership. They want Dual Membership so that they can participate in both an E.C. Chapter and their existing Chapter.

We are a fairly diverse group of Masons, some young, some old, and have come together for the purpose of eventually working the degrees of Capitular Masonry which we love, according to these European Concept principles, which we find personally inspiring. We have in this endeavor Companions from Salem, Eugene, Roseburg, Grants Pass, and Medford, and we do not therefore represent any clique, particularly not any previously existing clique with an agenda. This is a new and young endeavor which we are looking forward to. Those who are complaining here online have simply not come forward and expressed any interest in Royal Arch in Roseburg, and apparently did not respond to the invitation that was sent out on the Oregon York Rite E-Mail Newsletter. Why would we undercut our own ideas in order to accommodate those who won't even take the time to come and participate with us, or talk with us?

We WANT to do something different. We want to have an interesting program, and make it into a more interesting organization. We believe that this will not only help our own enjoyment, but help the organization to be attractive to others so that it will grow. Many Masonic organizations around the state and around the country are failing in their membership goals. Yes, failing. Our numbers are steadily declining. In Grants Pass York Rite bodies we have had more members pass away, or dropped for NPD than we have had new Exaltations. Maintaining the status quo, and not doing anything different, is going to solve the problem! Those who are refusing to support any change whatsoever are putting a death sentence on the Fraternity. We need change. Now, not all change is good. Some changes will help, and others will not. But those who have the guts to try to effect change are at least trying to do something!

So I have two main things I would like to express here:

1. We are not an existing clique who has made this Royal Arch endeavor into our "playground."
Please, don't confuse us with anyone else. We are our own group.

2. I am worried that the comments received on the previous post about E.C. Royal Arch reflect a trend in Masonry where a Lodge, Chapter, or other body is not allowed to have unique "character." Why do some feel the need to enforce in Masonry an attitude of maintaining the lower-common-denominator rather than building upon the interests of the brethren? Should not a local organization be able to have its own style, its own agenda, its own goals?

Angels or Demons

The "Radtcliffes" have recently made it a point to up the esoteric ante on the Masonic blogosphere. I will play this game, too.

A friend and Brother of mine deals in Auras for the purpose of identifying problems and healing people spiritually. He came up with the theory that certain Masonic gestures are actually opening (and he believes, subsequently closing) the Aura so that you are more susceptible to what is about to occur.

I'm not usually one who deals with Auras explicitly, but I took a fancy to this idea when I heard it. Upon more deliberate consideration, I think I believe it does a bit more than only this. I would propose the following possibility, but as always, each Masons beliefs are his own, and so your mileage may vary with the following:

When kneeling at the altar of Masonry in the Entered Apprentice Degree we have our aura opened for the first time in this particular way. After doing so, we are directed to the Lights and next receive a secret grip or token, and also a secret word, which, we are strangely told, is the name of the token - as if the token is a person.

I believe that these names could be specific angelic or demonic names of spiritual entities that we are allowing into our bodies, to perform their spiritual work.

In turn, it is possible that the other work that we magically attach at this juncture, the hand gestures, signs, grips, and the name or word itself, could allow us to control or direct this spiritual entity, maybe not only in ourselves, but in others who have received it, creating a sort of hive mind (beehive anyone?), or spiritual energy pool, or egregore, if we learn how to work it properly.

Thus, the True Words are names of these spiritual beings, whereas the Pass-Words are merely words used to gain admission, holding no power in and of themselves, for they have no signs attached, but have been adopted for reasons perhaps akin to those given us in the rituals themselves.

As Master Masons, we are professing to be searching for "the WORD" or in other words, the true, ineffable name of God, and if we do proceed to receive it, after opening our aura properly, we would be able to become possessed by the actual spirit of deity, becoming some sort of Avatar for God, or for a particular God. (This is actually the first time I have thought this through to its conclusion, and I must say, wow!)

At the opening of Lodge we all open our auras to the Senior Warden and Worshipful Master, in particular, and they reciprocate to us; or, in another sense, we are all opening them to each other, becoming one so that we can proceed in Unity. For this reason, it is particularly important that no contention exist amongst brethren in a Lodge room. If you have contention with a Brother who is present, you should voluntarily remove yourself from the room until you have solved the problem so that the ebb and flow of spiritual energy may be undisturbed by your ill feelings.

As I mentioned above, I do not believe that we actually close the Aura. I think we open it, and it heals naturally with time. But I have heard of other ceremonies where the Aura is deliberately closed, so I believe it may be possible to do so, it just isn't part of the Masonic practice in my estimation.

So, for those taking a tally, I believe the EA, FC, MM, Past Master, and Royal Arch Degrees each allow us to become possessed with one of these sojourning spirits, the Most Excellent Master probably does not; and the Mark almost certainly does not, it being derived from the FC.

European Concept Royal Arch

Greetings Brethren and Companions,

This upcoming Tuesday, the 27th of May, 2008, will be a historic day for Freemasonry in Oregon and possible the United States. (Well, maybe I'm being a little too hopeful.) A group of Royal Arch Masons will be gathering in Roseburg, Oregon for the purpose of forming a European Concept Royal Arch Chapter, to be named Meridian Chapter. The business of the evening will include an explanation of the Concept, the conducting of an interest survey the answers of which will be passed along to the proposed High Priest once nominated, the actual nomination of the three Principal Officers for the Chapter, and the signing of a petition to request dispensation from The Grand Chapter of Royal Arch Masons of Oregon to form our Chapter. There will also be a musical performance and a lecture on Officialism and the Festive Board drawn from the writings of Dr. Albert Gallatin Mackey.

Here are the principles that are going to be used as the "filter" to find Companions suitable for this endeavor. Any who aren't willing to uphold these principles will not be considered for this particular project.

The Seven Guiding Principles of Meridian Royal Arch Masons:

1. Arts and Education - The creativity and productivity of each member in the liberal arts and sciences should be earnestly cultivated. Masonic education should be part of every function. If there is not an original presentation available for a particular event, a reading may be taken from the vast array of literature pertaining to Royal Arch Masonry or Freemasonry in general.

2. Ritual Excellence - In the performance of ritual, nothing short of excellence will be acceptable. The work should not only be memorized, but also be artfully delivered by those performing it. This will take a while to achieve, but sufficient time will be dedicated to work towards the accomplishment of this goal until it is achieved. Members will need to demonstrate their proficiency in the ritual work, and candidates will need to demonstrate their proficiency in the lecture and obligation of each degree before proceeding to the next.

3. The Festive Board - At every event there should be just as much emphasis placed on the festive board as there is on the business, ritual, and education of our companions. Whether it is a potluck, a banquet, or a visit to a local restaurant, the Festive Board will be conducted with dignity, and members will be expected to attend and participate in the good food and fellowship.

4. Masonic Relevance - We must ensure that all Chapter functions are relevant to Masonry. There will be no fund raisers except those which provide some legitimate and valuable form of Masonic advancement. Every effort should be directed toward helping individual members improve themselves in Masonry.

5. Elegance of Dress - Our clothing is an outward symbol and reminder of our devotion to the highest standards of Masonic excellence, and the same amount of care and dignity should be given for our dress in Chapter as for a wedding, funeral, or other significant life event. The red chapter blazer will only be permitted to be worn by visiting District Deputies, Grand Officers, and Past Grand Officers. Everyone else (except current candidates or special guests) will be expected to wear a tuxedo, with a black jacket, red tie, and red vest or red cummerbund. The Sentinel will enforce this dress code under direction of the Excellent High Priest. New members should be directed prior to Exaltation or Affiliation as to where they may obtain these items for a modest price. This standard of dress should be maintained at all Meridian Chapter functions unless otherwise specified by the High Priest.

6. Ambiance and Initiatic Focus - Ambiance helps open the heart and soul to receive what Masonry has to offer. Just as our dress should be elegant, our meeting locations should also be as pleasant as possible. We may not always have the best locations, but we should do what we can to make them comfortable and enjoyable. Freedom from unnecessary noise and interruption, the provision of music during refreshment, and appropriate candle-light (if permitted by the venue), are examples of good ambiance.

7. Selectivity and Exclusivity - A European Concept body is a big commitment, and isn't suitable for everyone. We are dedicated to bringing in only those who are amicable towards these principles, and we will cheerfully recommend anyone wishing to become a Royal Arch Mason to a neighboring Chapter if they are not interested in meeting our strict requirements. We are trying to provide a unique, focused experience for those who are interested in it, and at the same time, project a positive image for both Royal Arch Masonry and Freemasonry in general. We are not desperate for membership, and never will be. If there aren't at least 12 Royal Arch Masons committed to these principles, then this Chapter should not exist. Once constituted, we must guard the west gate of this very unique Chapter so that these principles do not get subverted. We are trying to complement the existing programs, not compete with them, and to show this, many of our members will remain active in their existing Chapters.

I'm looking forward to hearing input from my online Brethren about this, and I will be posting a follow up to tell how the meeting went.

A Violation of Masonic Law

Reading the recent post at Audi, Vide, Tace has raised some interesting questions in my mind concerning how Masonic law applies to people who hold Dual Membership between Grand Lodge jurisdictions.

In the post, a Mason from Kentucky holding dual membership in a New York Lodge was charged with visiting a clandestine body when he attended a PHA meeting in Iraq.

In the eyes of Kentucky (or at least one individual from Kentucky) their rules of recognition supersede the rules of the Grand Lodge of New York, when the Mason concerned is outside the territory of both Grand Lodges, and presumably even within the territory of the GL of New York. I think on the surface it would seem somewhat reasonable to expect the Brother to hold the most conservative practice between the two sets of constitutions and edicts from the Grand Lodges. However, upon deeper consideration, I see a grave problem:

In my state it is a violation of Masonic law to intentionally deviate from the ritual adopted by the Grand Lodge. If I held dual membership between states, I would likely be a member of a Lodge under a Grand Lodge whose rules also include some similar stipulation. If I were then assisting in opening, closing, or degree conferral at my "new Lodge" I would undoubtedly be deviating from the ritual as specified by my home GL, in order to accommodate the ritual put out by the second GL. The most conservative interpretation of the law, where I would not be in violation of either rule would require me to abstain from all ritual entirely. Obviously, this would not be acceptable. The real answer is that when in the jurisdiction of a Grand Lodge, do the ritual as that Grand Lodge does. It is so obvious what the correct interpretation is in the case of ritual, why is visitation any different?

In my Masonic obligations I promised (I paraphrase, here) to uphold the laws and rules of the Lodge of which I am a member, and also to support the constitution and edicts of the Grand Lodge under whose jurisdiction I reside, so far as they come to my knowledge. This is a curious situation indeed. It means that I am to uphold the laws of my Lodge (or Lodges? It's left ambiguous in the case of plural membership), but more explicitly, that I am to support the constitution--not of the Grand Lodge from whom my Lodge received its charter--but rather, the one under whose jurisdiction I reside. This would seem to imply that as I move from place to place, I am obligated to the rules of the (regular) Grand Lodge in that area, and explicitly not to the rules of any other Grand Lodge -- unless the laws of the Lodge of which I am a member require me to do so.

I am aware that in other jurisdictions the obligation has a slightly different connotation in relation to which Grand Lodge is given allegiance.

Moving to a different imaginary example, what if Speculative Lodge #1 was in an area that didn't recognize PHA, and John Q. Mason, who was raised in Speculative Lodge #1, received dual membership in Example Lodge #2 which made him an officer, and Example Lodge #2 had an annual visitation, mandatory for officers, to their "sister Lodge", PHA Lodge #3. Would John Q. Mason be neglecting his duties as an officer of Example Lodge #2 if he did not attend PHA Lodge #3 with his brethren? Further, what if he received a summons to appear at PHA Lodge #3?

"In Ancient times no Master could be absent from the lodge, especially when warned to appear at it, without incurring a severe censure."

I think it is most important, that when we are put in a situation where we may pass judgment on another brother, that we do not wrong him out of the value of his Masonic membership by making harsh judgments. The American York Rite has, in fact, more than one degree where the legend involves this very lesson of not being too hasty or quick to judge, which we would do well to take to heart.

How the Degrees Came to Exist

In this article I am presenting a very complicated subject, but it shall be put forth as simply as possible. Each degree deserves multiple chapters in a book, but will only get here a brief description. Masonic Lodges originally worked a Two-Degree system:

The Entered Apprentice degree is the most obvious. It is the foundation of our Masonic journey, and while its lecture contains allusions to Solomon's Temple, its other content is almost entirely "operative." It obligates us, teaches us to behave in a proper manner, and gives us secrets whereby to recognize one another. In its simplicity, it represents the pure Masonry of time immemorial, having received very little amendment.

The Fellowcraft Degree is the original reward for being able to demonstrate quality Masonic work. The medieval guilds also used the name "Journeyman" for Fellowcrafts. They (originally) could begin to travel, work, and receive wages for their labors. We see in the Fellowcraft degree, the introduction of a complex system of symbolism, the birth of speculative Masonry, which most of all exhorts us to study the various arts an sciences and to make our life a well-spent one.

The Mark Man, or first section of York Rite's fourth degree, "Mark Master Mason" has elements which were originally taught to Fellowcraft Masons, including selecting a distinctive mark and learning to mark your work accordingly, and how to receiving the wages of an operative Fellowcraft Mason. Its lessons, from an operative point of view, seem particularly suited towards how to get along while working with a large groups of other Masons.

Lodges originally consisted of a number of Apprentices and Fellowcrafts, presided over by an elected Master. The positions of Master and the two Wardens were originally able to be held by Fellowcraft Masons, and the Mark Master, or second section of York Rite's "Mark Master Mason" degree probably at one time constituted the ceremonies given to a Fellowcraft upon becoming the Master of a Fellowcraft Lodge. The "Installation Ceremony" of a Worshipful Master was probably also used at this time, and is essentially a set of oaths and an investment with various items pertaining to the government and operation of the Lodge.

The first Grand Lodge was formed in 1717, and the Master Mason Degree was probably developed somewhere close to this time as a way of making the process of becoming Master of a Lodge more meaningful, beautiful and instructive. The ceremonies of Installation were probably moved from bing given with the Mark Master to the Master Mason. Eventually, probably owing to the growing membership in lodges, it was determined that the Master Mason Degree be given to all worthy brethren, rather than only one a year who was being installed. At this time, the Installation Ceremony itself became divorced from the Master Mason degree. The Installation ceremony is still used for annual installations in Blue Lodge, and has also developed into the fifth, or "Past Master" degree of York Rite.

But, at this time, the Master Mason Degree included the communication of the true Master's word. Soon, for some mysterious reason, the Hiramic Legend was introduced, and the concept of the Loss of the word, and its subsequent Recovery, was placed into the degree. My speculation is that this may have reflected genuine feelings of the loss and recovery of traditions relating to the reasoning behind many (particularly Irish) masons banding together to form the Antients Grand Lodge of England.

Upon the union of 1813, the recovery of the word was removed from the degree (it being already gone in the work of the "Moderns") , and the ceremony explaining its recovery was moved into what would become the Royal Arch Degree. The part of the degree which remained became the Master Mason Degree, being in essentially the same form as we know it today.

The Irish masons conferred a degree called Excellent Master as a preparation for the Royal Arch. This was a veil-working ceremony involving blue, purple, scarlet, and white veils and an allegory of the return from the Babylonian Captivity, which has been incorporated into the Royal Arch Degree itself as it is worked in the USA.

Meanwhile, Masonry had also traveled to France, and many degrees both spurious and valuable had arisen. Two of these eventually found their way to the United States as side-degrees of the Scottish Rite. They were Royal Master and Select Master. They were recognized to bee particularly applicable to explanation of the York Rite's Royal Arch Degree, and so the Supreme Council of the 33rd Degree of the Ancient and Accepted Scottish Rite had no argument with letting these degrees become organized independently and become a fixture within the York Rite system. (However, the Supreme Council technically still possesses the authority to confer them if they choose to do so.)

Thomas Smith Webb later wrote the Most Excellent Master Degree to fill a remaining gap in the legend by celebrating the completion of the Temple. This degree fits chronologically between the Master Mason and Royal Arch Degree.

In summary:

• 1° Entered Apprentice - Remains Intact.
• 2° Fellow Craft - Today it is missing pieces.
• 3° Master Mason - Today it is missing pieces.
• 4a° Mark Man - Completes the Fellowcraft Degree.
• 4b° Mark Master - Is itself an older type of "Master Mason" Degree.
• 5° Past Master - Installation was probably the oldest form of the Master Mason Degree.
• 6° Most Excellent Master - A modern innovation by T.S.Webb.
• 7° Royal Arch Mason - Completes the Master Mason Degree.
• 8° Royal Master - Developed in France.
  
• 9° Select Master - Developed in France.

You will observe that it is only the 6, 8, and 9° that do not have a claim to be part of Ancient Craft Masonry, as defined in the 1813 Articles of Union, "that pure Ancient Masonry consists of three degrees, and no more, viz., those of the Entered Apprentice, the Fellow Craft, and the Master Mason, including the Supreme Order of the Holy Royal Arch."

These other "degrees" are merely portions or different versions of the authentic three degrees which have become fragmented into pieces. It is unclear, however, which parts, if any, of the Royal Arch Degree constitute the "Supreme Order of the Holy Royal Arch" (the original conclusion ofo the Master Maso Degre, beyond the short exaltation ceremony itself.

Masonic Logos - Updated

Today seems to have been a very interesting day in terms of logos, as Brother M.M.M. over at The North Eastern Corner has also updated his logo. Meanwhile, I was busy updating my high resolution Masonic Logos. There are now .eps versions of each one available for download, and the Knights Templar Cross and Crown logo has been significantly improved.

Enjoy!

Aprons in all their Varieties

Ben and I have been having quite a back and forth about Aprons, and I'm glad to see so many others join in. Here are some pictures out of a book from 1866. Our laps are pointed, not round, and our corner tucks in not at the center of the top, but on the opposite side, making a right triangle.

Master Masons wear their apron in the ordinary fashion, but I notice this same book depicts a blue bordered apron with the all seeing eye on the flap for the Master Mason. Like I said before, thats what our officers aprons look like, except that they also have the emblem of the particular office embroidered on the front.

The Ingredients of a Masonic Degree

There are a lot of places to learn about Masonic ritual. One can experience it first hand (which is the recommended course, in my opinion), or read an exposure of the ritual either in print or on the Internet. Sometimes people are curious what is involved, but don't want to read something so shady to find out. Well, this is the right place! Here's an overview of what a Masonic Degree entails, without spoiling the experience or giving away any secrets. I will give an outline first, then details.

1. Prologue
   
   
2. Preparation
3. Reception
4. Circumambulation and Scripture Reading
5. Approaching the Altar
6. Obligation
7. Instruction
8. Apron
9. Working Tools
10. Return and Revestment
    
    
11. Drama
    
12. Lecture
13. Charge

This list of events constitutes the degree proper. There are also opening and closing ceremonies that bookend the degree, with the potential for Lodge business to be conducted either after the opening ceremonies or before the closing ceremonies. Now for the details:

1. Prologue

In the Three Symbolic Degrees, the Prologue is found in the Entered Apprentice Degree and consists of a series of questions propounded to the candidate who has been patiently waiting during the opening ceremonies. These questions establish the man's eligibility to proceed with the degree. In York Rite's Chapter and Council the Prologue of a Degree sometimes takes on a dramatic character of its own, serving a purpose similar to "Act I" of a three-act play.

2. Preparation

The candidate is changed into certain symbolic clothing and/or given some basic instructions. He is then led to the door of the Lodge where he knocks to gain admission.

3. Reception

After some questions at the door to establish the purpose of the alarm, and the qualifications of the candidate, he is admitted and "received" into the Lodge by a symbolic act accompanied by a short explanation of this symbolism, which varies in each degree.

4. Circumambulation and Scripture Reading

Depending on the degree, and particularly in the Entered Apprentice Degree, an additional prayer may be offered at this point (in addition to the one at opening.) Next, the candidate is led clockwise around the Lodge a certain number of times, while a passage of Scripture is recited appropriate to the degree being conferred.

5. Approaching the Altar

After more questions with the Junior Warden, Senior Warden, and Worshipful Master, the candidate is conducted to the altar where he will receive his obligation.

6. Obligation

This is the heart of the degree. It is what makes the man a Mason. The candidate is informed that his Masonic obligation can never conflict with his duty to God, to his country, his neighbor or himself. He is also given the opportunity to "back out" at this point, if unwilling to proceed. Once he proceeds, he takes the full obligation, which varies in each degree.

7. Instruction

Now that he is obligated, the Brother learns the secrets pertaining to the degree to which he has just attained. These secrets are much discussed elsewhere, and I can only say with propriety that they typically consist of a password, a grip ("secret handshake") and a couple of signs. His knowledge of these signs is then demonstrated to the Junior Warden, Senior Warden, and Worshipful Master.

8. Apron

The candidate is given an Apron and/or taught how to wear his existing one, according to his particular degree. A short history or explanation of the symbolism of the Apron is given.

9. Working Tools

Now that he is wearing his Apron properly, the Brother is ready to be presented with the Working Tools of the degree. These are regular builder's tools with which the world is already acquainted, but they are presented with an explanation of their moral symbolism. For example, the plumb-line teaches us to walk uprightly before God and man.

10. Return and Revestment

The Brother is conducted out of the Lodge, where he changes back into his ordinary clothing (continuing to wear the Apron, however, as taught in the degree) and he is returned to the Lodge room.

11. Drama

The drama varies greatly with each degree. For the Entered Apprentice, it is nothing more than a short admonition from the Master (we're talking two sentences.) For the Fellow-craft the Drama is integrated with the Lecture itself (which will be explained next). For the Master Mason Degree, and many of the York Rite Degrees, it is an elaborate and beautiful performance in which the Candidate takes an active role (with his conductor guiding him and sometimes speaking on his behalf.) The drama section of the degree is often done in costume with great effect. If the obligation (although short in duration) is the main course of the Degree, the drama is like a fine dessert, without which the meal would be incomplete.

12. Lecture

The lecture recounts the ceremonies of the degree which have been performed, endeavoring to explain some of their meaning and inspiring contemplation upon the rites and symbols by the candidate. It often contains a commentary of philosophical and moral value, along with additional historic material pertaining to the degree. These Lectures can range from a half hour to an hour long and are, today, memorized word-for-word (quite an impressive feat!) A portion of this lecture includes a Question and Answer examination about what the candidate has passed through and a test of his knowledge of the passwords, grips, and so forth. This portion of the lecture becomes the Candidate's duty to learn and present before the Lodge before he may be advanced to the next degree.

13. Charge

The charge is a short statement given to the Mason outlining the particular type of moral behavior and refinements of character expected by a Brother of this degree. (A historical side note: After reading The New Masonic Trestle-board, a product of the National Masonic Convention of 1843 held in Baltimore, I believe all the charges used in the USA were written wholly by brother Thomas Smith Webb, which accounts for the slightly different ring to their vocabulary as compared to the rest of the degree work and lectures.)

I hope this post has been enjoyable. I'm also curious how accurately it reflects the order of the degree work as it is conducted by other Masons around the world.

AMD: VIII - Excellent Master

If you haven't done so yet, read my Introduction to the Allied Masonic Degrees, to which this post is a follow-up.

This story of this Degree tells of the return from the Babylonian Captivity, and includes a historic variation of the ceremony of "Passing of the Veils" with which York Rite Masons are already familiar from the Royal Arch Degree.

The Veils referred to are a series of curtains which were, according to Masonic tradition, set up at the entrance to the Tabernacle during the rebuilding of the Temple. The first, or outermost veil is Blue, followed by Purple, Scarlet, and then White.


Thee Blue veil represents Universal Friendship and Benevolence, and is the principal color of Ancient Craft Masonry from whence the term "Blue Lodge" derives. The Purple is a symbol of union between Ancient Craft Masonry and the Royal Arch. Scarlet represents fervency and zeal, and is particularly characteristic of the Royal Arch Degree. White is a symbol of purity. Albert Mackey, in describing the veils, refers here to the scripture "Blessed are the pure in heart, for they shall see God." White is, therefore, the appropriate color to mark the candidate's admission into the place where he shall receive the long sought object of his journey.

In Ireland, the "Passing of the Veils" is worked in the Royal Arch Degree just as we do here in the USA, but in Bristol and Scotland a variation of this Excellent Master Degree is separately conferred upon Mark Masters in preparation for the Royal Arch Exaltation ceremony.

In England, and elsewhere, this portion of the Royal Arch ceremony has been reduced so that only the fourth, or white veil, remains.

AMD: VII - Superintendent

If you haven't done so yet, read my Introduction to the Allied Masonic Degrees, to which this post is a follow-up.

The structure of the Temple is completed, and only the sacred utensils remain to be completed. (Utensils here includes furniture, including the table of shewbread, lampstand, incense altar, etc.)

Having proven himself capable, by way of the plans presented in the preceding degree, the candidate is now recognized for his achievement by being made Chief Architect, thus becoming the successor to Hiram Abiff.

Thematically, this degree feels similar to the Capitular degree of Most Excellent Master, in that it also acknowledges the completion of the Temple.

The Cryptic Mason will find particular interest in comparing this degree to the Royal Master Degree, in which is given a different (and presumably conflicting) story of the appointment of Hiram Abiff's successor.

Masons are, in some measure, familiar with the concept of self-identifying as "Hiram," but this degree is very humbling in that it appoints the candidate in his stead, by merit of his work and achievements. I don't think it is suggesting that the candidate has surpassed Hiram, particularly since he is not in possession of the Lost Word, but rather, that for want of a Chief Architect the Candidate is found to be the best suited for the position.

Reciting the Degrees

I just got done reciting the Chapter and Council degrees of York Rite with one of my Companion's of the Council. We've done this over the last two weeks or so. We went in an odd order, starting with the Council degrees: Royal Master and Select Master, then we went back and did the Chapter degrees: Mark Master, Past Master, Most Excellent Master, Royal Arch Mason. Next, we will probably go back and recite the Blue Lodge degrees together.

I heartily recommend this type of small group study to all of my brethren in the Craft. It has been very instructive, and provides the ability to stop and discuss the possible meanings of symbolism and the impressions that we receive -- something that doesn't usually get to happen in the midst of a full degree rehearsal at the Lodge.

Upon close study, each degree has become more beautiful than it seemed before. The symbolism has been made richer, even in the humblest of degrees.

AMD: I - Royal Ark Mariners

If you haven't done so yet, read my Introduction to the Allied Masonic Degrees, to which this post is a follow-up.

The story of this degree contains events before, during and after the Biblical Flood. The apron and emblems of this degree are easily recognizable by the ark and rainbow motif, although the degree itself claims the original apron to have been made of unfinished lambskin.

The historic prerequisite to be made a Royal Ark Mason is to be a Mark Master Mason, however, the degree has no connection symbolically or otherwise to the Mark degree.

A brother is said to be "Elevated" to the Degree of Royal Ark Mariner.

Earlier in AMD history, this Degree was conferred in separate Royal Ark Mariner Lodges which were “moored” to a Council of the Allied Masonic Degrees. There are still a few surviving RAM Lodges moored to Councils, but warrants are no longer issued for new RAM Lodges. Other than those remaining Lodges, the Degree, if worked today, is worked directly by the Council upon their own AMD members.

In Canada, it is conferred by a Council of Royal & Select Masters (Cryptic Masons), bringing the number of Degrees worked by R&SM in that country to four (the third being Super Excellent Master.)

Overseas, RAM Lodges are moored to Lodges of Mark Masters which work under a separate Grand Lodge of Mark Master Masons. The existence of Mark Grand Lodges is another fascinating study, worthy of its own lengthy discussion.

It is fascinating to me that this Fraternity of Royal Ark Mariners exists worldwide, while being administered by three very different bodies of Masonry.

The Principal Officers of a Lodge of Royal Ark Mariners represent Noah, and two of his sons: Shem, and Japheth, and the Lodge room is made to represent the Ark of Safety. Indeed, our Brethren of the nineteenth century considered Noah to be one of the Grand Masters of Masonry. (Do you?) He is a celebrated Builder, and a man of integrity in the face of great opposition (if not a little bit of a drunkard.) Indeed, the early brethren of our Craft did not hesitate to trace the line of Masonry even back to Adam in the Garden of Eden, who was the first to build an Altar (of unhewn stone, the Rough Ashlar), and the first man to don an apron (though his was of fig leaves.) While it is ridiculous to think that Modern Freemasonry was known to Adam or Noah, there is something inherently true in the idea that Masonry is heir to the fruits of the greatest and noblest accomplishment of a more primitive generation of man. The Royal Ark Mariner degree is special because it embodies this speculative reference to far antiquity, which if taken literally, implies that all of humanity was saved from the great flood by a Grand Master Mason.

The Ark and the Anchor are symbols to which our attention is drawn, seemingly at random, in the Lecture of the Master Mason Degree. This proves the antiquity of their Masonic significance. I will now diverge from the subject of the Royal Ark Mariners in particular in order to quote at great length about "The Ark and Anchor," from "Freemasory, its Symbolism, Religious Nature, and Law of Perfection, by Brother Chalmers I. Paton (Past-Master, No. 393, England)" printed in 1873. If it doesn't suit you, please look past the Christian references present in this piece, as I believe the point being made regarding Salvation (Deliverance) and Trust are equally applicable to all of us who depend upon the Great Architect:

CHAPTER LX.
MASONIC SYMBOLS.—THE ARK AND THE ANCHOR.

THE Ark and the Anchor sometimes represented separately, and sometimes conjointly, are symbolic of the safety and the sure hope of him who puts his trust in God, and walks in the way of God's Commandments. Tossed on a tempestuous sea of troubles, and exposed to many dangers in his earthly life, a good man is still preserved in safety, as Noah and his family were preserved in the ark, when it floated on the waters of the deluge, and all the rest of mankind perished. The ark refers our thoughts to this great historic fact, but at the same time leads us to think of that which even it symbolised or typified. As Noah and his family were saved in the ark, from the destruction which overwhelmed the multitudes of the unbelieving and ungodly, so all who put their trust in God are saved, whatever the dangers which beset them, and the storms which thicken around them. We read in the Epistle to the Hebrews, that "By faith Noah, being warned of God of things not seen as yet, moved with fear, prepared an ark to the saving of his house; by the which he condemned the world, and became heir of the righteousness which is by faith" (Heb. xi. 7). Even so, every believer, listening to the voice of God, and yielding a willing obedience, finds an ark of refuge ready, an ark which he does not need to prepare as Noah did, but in which he is in perfect safety.

The anchor may be regarded as securing the ark from danger amidst the storms of life. Or by itself it may be accounted as a symbol of the security of a good man who puts his trust in God. And thus the figure of the anchor is used in Scripture, to represent the perfect security of the believer's hope. "Which hope we have as an anchor of the soul, both sure and steadfast, and which entereth into that within the vail" (Heb. vi. 19).

The Anchor and the Ark remind us both of the dangers to which we are exposed, and of the refuge which we may find from them. They encourage us to choose and persevere in a right course, all dangers notwithstanding, and they assure us that if we do so, all shall be well. We shall not be overwhelmed in the surging billows; we shall not be driven from our place to be the sport of winds, and to be dashed by them to destruction; but we shall weather every storm, and find ourselves after all in a haven of peace and rest. It is a terrible picture of human life which is presented to us by the ark on the shoreless waters of the deluge; but we are comforted and encouraged by the thought of the safety in which it was preserved, till it rested on the mountains of Ararat, and its inmates went forth to enter on possession of the regenerated earth. Amidst the storm, a well-built and well-appointed ship rides securely at anchor in a good harbour, and we are encouraged to confidence of perfect security, as knowing how good both our anchor and our harbour are. But let us see to it that all is right, that ours is indeed a well-built and well-appointed ship, and our anchor is that which is "sure and steadfast."

The very significant symbol now under our consideration, is therefore far from being merely intended to remind us of the deliverance of Noah and his family, the progenitors of the whole existing human race, from the deluge which overwhelmed the old world, and swept away the workers of iniquity, but still more to suggest to our thoughts those great truths which were typified even in Noah's ark itself, and in the salvation accomplished by it. "For Christ also hath once suffered for sins, the just for the unjust," says the Apostle Peter, "that He might bring us to God, being put to death in the flesh but quickened by the Spirit. By which also lie went and preached unto the spirits in prison; which sometimes were disobedient, when once the long-suffering of God waited in the days of Noah, while the ark was a-preparing, wherein few, that is, eight souls, were saved by water. The like figure whereunto even baptism doth also now save us (not the putting away of the filth of the flesh, but the answer of a good conscience toward God), by the resurrection of Jesus Christ: Who is gone into heaven, and is on the right hand of God; angels and authorities and powers being made subject unto Him" (1 Pet. iii. 18-22).

Traditions of the flood are common throughout the world, and are found in the earliest records of ancient times, mingling with the other legends of all the mythologies, and with the accounts which different nations have received of their origin. These traditions have been sought out and compared with great diligence by learned authors; for they afford an important argument in favour of the unity of the human race, and of the truth of the Bible. We find the ark figured in the ancient monuments of Egypt; and we find in many other of the most ancient sculptures, and on coins or medals of various countries, not uncertain evidence of the prevalence of the tradition of the flood, and of the preservation of Noah and his family.

The ark fitly symbolises the means of salvation. The flood rages around, but within the ark there is no danger. The perfect safety of those who seek refuge in it, is still further symbolised by the anchor. The ark is not represented as floating wildly, at the mercy of the winds and waves, but as secured by its anchor. And thus the believer has hope, "as an anchor of the soul, both sure and steadfast, and which entereth into that within the vail; whither the forerunner is for us entered, even Jesus, made an high priest for ever after the order of Melchisedec" (Heb. vi. 19-20). That hope cannot fail; disappointment is impossible; for it is a hope resting on the promise—nay, upon the oath of God; for "God," says the author of the Epistle to the Hebrews, "willing more abundantly to shew unto the heirs of promise the immutability of His counsel, confirmed it by an oath: That by two immutable things, in which it wns impossible for God to lie, we might have a strong consolation, who have fled for refuge to lay hold upon the hope set before us" (Heb. vi. 17-18).

He is safe who puts his trust in the Lord. The fiery deluge of wrath shall sweep away the workers of iniquity; perdition awaits them; but the believer is free from danger. No billow shall overwhelm the ark in which he has taken refuge; and it cannot be wrecked by any storm.

For further reading about the Royal Ark Mariner degree in particular, I refer you to "Following in Noah's Footsteps" at Freemasonry Today.

A woodcut from the Nuremberg Chronicle. Published in 1493. The series from which this image was taken were illustrated and engraved by Michael Wohlgemuth, Wilhelm Pleydenwurff and Albrecht Dürer.

Whether or not to become a Knight Templar.

I have contemplated whether or not to become a Knight Templar for quite some time. Ever since I petitioned my Royal Arch Chapter I've been thinking on this subject. It has been hard to find any information or reassurance at all regarding what type of religious sensitivities might be jostled by experience in the Commandery. I thought I would share the information I have been given for the aid of any other Companions who may develop questions similar to my own.

Apparently, a Candidate seeking to be a Knight Templar (at least in the USA?) must be able to answer these questions before being admitted:

• 1) Do you solemnly declare, upon your honor, that in seeking admission to this Valiant and Magnificent Order of Christian Knighthood you are actuated by no mercenary or other unworthy motive?
• 2) If called upon to draw your sword in a religious cause, will you give preference to the Christian Religion?
• 3) Does your conscience accuse you of any crime, unrepented of, which would render you unworthy of becoming a member of an Institution founded upon the Christian Religion and the practice of the Christian Virtues?

I'm unclear whether or not there are "right answers" to these questions. I'm assuming they're looking for "I do", "I will", and "It does not." I don't know how much variation would be tolerated here. :-) Also, it is curious to me that question 3 specifically refers to Crimes. Doctrine does not seem to be the factor here, but whether you've committed a crime contrary to "the Christian Virtues." Which makes me contemplate that I'm not really sure what makes Christian virtues different from the virtues of other faiths.

One point which I'd like to clear up: On the Internet there are some exposes of the Knight Templar ritual floating around which claim the Obligation is made "in the name of the Holy, Blessed and Glorious Trinity," but I have been assured that this is not the case in the USA, and that the obligation is here made "in the presence of Almighty God."

So, as has been said in many places elsewhere, it doesn't appear that one is required to be a Christian or confess any Christian creed or dogma in order to become a K.T. That being said, I have been told that Hebrews, James, Revelation, and particularly Matthew, Luke and Acts are quoted extensively throughout the ceremony. I am here speaking of the Order of the Temple only -- the third Order which the Commandery confers. I have not studied the other two, but am told that they are not implicitly Christian as the Order of the Temple is.

Personally, I'm still undecided. But I thought I'd share what my research has yielded so far.

Introduction to the Allied Masonic Degrees

The Allied Masonic Degrees is an invitational Masonic body for Royal Arch Masons which meets in Councils for the purpose of research and study. Each council is limited to 27 members and controls ten degrees which at one time in history were detached Masonic side-degrees. Whether any or all of these degrees are worked (conferred) is up to each individual Council. The degrees do not have degree numbers, but I have numbered them based on the chronological order of their various "stories."

• I. Royal Ark Mariners
• II. Order of the Secret Monitor
• III. Masters of Tyre
• IV. Grand Tylers of Solomon
• V. Architect
• VI. Grand Architect
• VII. Superintendent
• VIII. Excellent Master
• IX. St. Lawrence the Martyr
• X. Knight of Constantinople

AMD also controls the Red Branch of Eri, an Irish order of Knighthood that is conferred as an honorary order upon AMD brethren in recognition of their service.

Over the next ten days I will be posting a short explanation of each of these degrees and the history of their development.

Mark Master Degree - The Overseers

In the Mark Master Degree (the fourth step in Masonry, and the first of the degrees offered by the Royal Arch Chapter in York Rite) the allegory teaches about a Keystone which was found, whose purpose and design, while recognized as beautiful, were unknown to the overseers of the work, and caused it to be consequently thrown among the rubbish of the Temple.

I have been thinking about the character of the Overseers: They were either innocent, or perhaps ignorant. They were doing exactly what they had been told, and it was their chief duty to make sure that only work of the approved design (square) would be accepted. Metaphorically, this could be an important lesson if we ever find ourselves in the position of the Keystone. (In keeping with my last post, it seems that, as of late, I am taking non-human characters from the story and applying myself to them symbolically.) If we find ourselves to be thrown among the rubbish in a particular group or organization, instead of feeling negative towards the people who did the throwing out we should first determine whether or not they are following orders. If they are, be patient with them: They may come back to search for and reclaim you once they learn your true value.

I am the WORD?

I've been studying the Cryptic Degrees in York Rite lately. To set the stage for those who are unfamiliar: Blue Lodge features the story of the loss of the "Ancient Masters Word," while the Royal Arch tells the story of its rediscovery. The Cryptic Degrees, on the other hand, go back to the time before the tragedy of the Master Mason Degree to explain how the WORD was preserved so that it could be later obtained during the events of the Royal Arch Degree.

In the Select Master degree, we witness the deposit of the Word for safekeeping. This takes place in an underground Crypt, hence the name "Cryptic." I had an interesting thought pop into my head while studying this degree. What if we are the WORD, and the deposit of it represents our own deposit, at our death, back into the earth for safekeeping so that we can one day be rediscovered?

To be exalted means to be raised up, or elevated. We are said to be "exalted" to the degree of Royal Arch. Could this be referring to the lifting up of the WORD from the Crypt back to the surface?

This is a line of symbolic interpretation that I have not explored before. I admit it is a little odd, but it might provide powerful fruit if studied out to its completion in the full context of these degrees.

Masonry's Most Secret Degree

I find it interesting that Masonry's best kept secret might be the "Royal Arch Widow's Degree", a humorous side-degree unofficially worked by some Royal Arch Chapters.

A couple of well-crafted Google searches can land the full text of nearly any Masonic degree, exposed somewhere online, perhaps not in the format worked today or in a jurisdiction near you, but usually at least something shows up. This is not the case for the Royal Arch Widow's Degree. I don't know if this is good, bad, or weird. Of all the secrets Masonry has, this one seems the least apt to be a real secret, and the Brethren who perform it aren't under any obligation to keep it so. Maybe its insignificance keeps it from being of any interest to the Anti-Masonic crowd? But, this really all doesn't matter... I guess what really intrigues me about this is that the Internet doesn't have everything on it. We tend to think we have all information at our fingertips, but it really isn't the case. Maybe there are a whole slew of other degrees, perhaps authentic, serious ones, that are not available at all online? So, I guess the mysteries offered by the world's various fraternal orders cannot be fully penetrated by the Internet after all, and the only way to gain what they have to offer is to be initiated.

Report on the 146th Annual Convocation of the Grand Chapter of Royal Arch Masons of Oregon

Yesterday, April 5th, 2007, was the 146th Annual Convocation of the Grand Chapter of Royal Arch Masons of Oregon.

It was also my first time in attendance at any "Grand" meeting. (For those who are new Masons or from foreign lands, in the United States that means it is a meeting of the "State-Level" group which governs over our constituent local groups.)

The officers ending their term, who conducted the meeting were:

[Elective]
Garrett K. Cooke, Most Excellent Grand high Priest;
John Ridenour, Grand King;
Daniel Crockett, Grand Scribe;
John H. Smith, Grand Treasurer;
Dalvin L. Hollaway, Grand Secretary;
Gavin Reid, Grand Captain of the Host;

[Appointive]
Stanley C. Miller, Grand Lecturer;
Paul Gehman, Jr., Grand Principal Sojourner;
Richard E. Surroz, Grand Royal Arch Captain;
Darrell Carter, Grand Master of the Third Veil;
Robert C. Elliott, Grand Master of the Second Veil;
Richard M. MacKinnon, Grand Master of the First Veil;
Loren E. Shrock, Grand Chaplain;
Robert M. Richard, Grand Orator;
Jerry Muceus, Grand Historian;
Carl G. Carlson, Grand Capitular Reviewer;
George Eldredge, Grand Musician;
and Charles R. Carroll, Grand Sentinel;

The convocation was held at the Seven Feathers Conference Center in Canyonville, Oregon.

We got together around 8:30 in the morning. A bit early for me, especially since it was a half-hour drive to get there from my home town, although I am fortunate that it is close enough to drive and not requiring to stay overnight at the hotel.

Companion Erik Arneson sat next to me during the session. We had communicated via email recently on Masonry but I had not seen him in person since I was about eleven years old, when we got together at a BBS Meet-Up, and I actually can't remember meeting him there but I did chat with him on the BBSes throughout the early nineties. It was interesting to cross paths with an old friend, anyhow. He told me at the start of the Reception of Distinguished Guests that the Morning Session of Grand Chapter was like aerobics. He wasn't kidding. We must have stood up at least twenty five times during the reception, as we welcomed our numerous guests from foreign lands - or, around the country, as it were. I can't remember all, but we had visitors representing Nevada, Idaho, Utah, Arizona, and Washington just to name a few. We were also privileged to have the General Grand High Priest of Royal Arch Masons International attend our convocation, Most Excellent Companion Larry E. Gray. I cannot do justice to all of the various talks delivered by all the Companions present at the meeting, but I can say that it was a worthwhile experience and that I would recommend other Masons to attend a Grand Royal Arch Chapter convocation if the occasion ever presents itself to do so.

Some of the visitors presented interesting and unique ideas that their jurisdictions have implemented, and I thought them worth passing along here:

- Make the Mark Master Degree available to any blue lodge Mason, free of charge, so that they can see a sample of the work of York Rite before deciding whether to go all the way through. Take the degree to them, rather than having them come to you; make the proper negotiations to be able to offer it to the Blue Lodges.

- With slight modifications to remove the secret work, the Most Excellent Master Degree can be made available for public viewing, for Mason's families, etc. This is a fascinating idea, and I am surprised that something this bold and creative has actually gone into practice, but apparently it has been well received.

- Start doing traditional classes. One degree at a time, and have Lodge/Chapter/etc. officers learn their own parts. The younger generation coming into Lodge views it as an educational process and actually wants the slower, traditional classes instead of Festivals being the only option.

I was impressed particularly by all of these reports (which I have somewhat reworded into the form of advice).

I hope this report was not without some merit to you,

~Jeff

AMD

I was this evening made a member of Solomon Council #222 Allied Masonic Degrees. We had an open meeting over dinner at Elmers Restaurant in Medford, Oregon. Bro. Carl Carlson shared some educational historical information concerning ancient York Masonry out of a book put out by the General Grand Chapter of Royal Arch Masons. This seems like a great group of Masons who are serious about their Masonry, and I am proud to have been selected to become a member.

Chapter and Council

Tonight I went down to Grants Pass for Chapter (Reames #28) and Council (Rogue #23). It was my first time attending since the York Rite Festival in Cottage Grove on September 29th, and thus my first time attending either body as a regular meeting and not as a candidate for the degrees. Nevertheless, I went to work immediately, serving as the Steward pro-temps for Council (which was held first, following a potluck) and then as the Scribe pro-temps for Chapter.

It was election of officers night for both bodies, and it seems that I timed my entry into York Rite just right. I was elected to the office of Scribe for Reames Chapter #28 for the ensuing capitular year (2007). This is quite unusual, as I understand it, but for good cause as I am trying to head up an effort to resurrect the York Rite bodies in Roseburg. For those unaware, the elected officers in Royal Arch are High Priest (termed Excellent), King, Scribe, Recorder, Treasurer, and Captain of the Host. This should provide me with experience necessary to help bring a Royal Arch Chapter back to Roseburg.

I have also been appointed as Senior Deacon in my Blue Lodge (Laurel #13) for the 2007 Masonic year, and our elections were held on Wednesday evening, following our Past Masters dinner, which went very well.