Meeting on the Level

A thoughtful and well informed article on Freemasonry which appeared in the "Weekly News" of 9

December 1968 was in effect an interview with two prominent Auckland Freemasons setting out for those

not in the Craft what Freemasonry is and how it measures up to popular conceptions and misconceptions.

The occasion was the Grand Installation, and a fine photograph of M.W. Bro. His Excellency Sir Arthur

Porritt, in his regalia, graced the cover.

The two Brethren who dealt with the reporter's questions provided very adequate answers to such questions

as: "How do you react to accusations that Freemasonry is a secret society?"; "What about accusations that

some people join the organisation because they know that Freemasons are prominent businessmen and might

favour them for promotion?"; "How democratic is the Masonic Craft? There seems to be a high proportion of

businessmen in your organisation." The reporter described the Craft as "an organisation which has not

always had the unchallenged role in society which it enjoys today".

Indeed it has not, but today there are injunctions against the Craft concerning itself with religious and

political disputation, and as an organisation it scrupulously takes no part in either politics or religion. The

Craft, like society itself, has developed over the years.

Although particular city lodges may develop their own characters and may include among their members a

high proportion of members from a particular occupation, this is not the rule, and in suburban and rural

lodges there is usually a very representative group of citizens. There is nothing wrong with a lodge

developing certain characteristics, provided they do not lead to the exclusion of candidates who do not

belong to the group from whose community of interest the characteristics have derived. People often enjoy

association with people with whom they work or with whom they are in professional contact. The Craft has a

history, for example, of approval of military lodges, sometimes composed almost entirely of members of a

single regiment.

New Zealand does not exhibit so sharp a series of social distinctions as the United Kingdom had when the

modern Craft was born. Even there and in those days it was possible for men of widely different origin and

of widely different income to meet as Brothers, and a man would not last long without disapproval if he were

to attempt to capitalise on this fact outside the lodge. Wartime circumstances, organisations such as Toc H,

social legislation have all combined to reduce distinctions among men outside the Craft. Distinctions of

colour, race and creed have also broken down to some extent; in Kipling's India it was possible for men of

different colours, races and religions to meet as brothers in a Masonic lodge, but there were few other places

where they could do so naturally. The Craft itself—and this is not wishful thinking—has contributed to the

fact that in so many places it is possible for men to meet on equal terms in spite of different faiths and

national loyalties.

National feeling, religious intolerance, colour bars still exist and are strong in various parts of the world. The

importation of these into the Craft is contrary to Masonic teaching. Where they flourish and are

countenanced by Freemasonry, Freemasonry is so much the less genuine.

On the local scene there is little of this to be seen, but the candidate who expects a business advantage, the

man who joins the Craft because he thinks he may obtain some material or social advantage from his

membership, will sometimes, , in spite of the closest scrutiny, enter through the mesh of the sieve. He does

not usually last long. The demands which the Craft makes of him are demands which the self-seeker does not

meet happily. He should not, however, be received into the Craft at all, and such is the nature of our

screening that his presence is the exception, far from the rule.

The real Freemason can sit in his lodge alongside his employer or his employee, alongside a man who is far

richer or far poorer than he is, without any sort of embarrassment at all. This is not simply because he is a

Kiwi, although it can be claimed that the New Zealand society is a fairly egalitarian one. It is because he has

been able to accept these conditions with equanimity at the time of his entrance, and if he has been properly

prepared has been briefed about them before he has been accepted for admission. The brotherhood of man is

a large ideal; at least in a Masonic lodge the New Zealander can be confident that acceptance of this ideal is

not something forced but something taken for granted. This is one of the reasons for the strength of the Craft

in New Zealand, not least in some of our smaller communities. If you are friendly with a man in one

environment you will be pretty illogical if you are not his friend in another, and universal friendliness is one

of the things the Craft has achieved.

Distinctions among men, we are told, are necessary to preserve subordination and to reward merit and

ability, and in any working society there are hierarchies of various kinds. This is as it should be, but they

should be based on mutual respect and trust, not on servility and conscious superiority. Freemasonry is a true

democracy, for we have our organisation and our rulers, but within the Craft all are equal, meeting on the

level and parting on the square, and we are adult enough and sophisticated enough never to forget the lesson

of the Level, that he who is placed on the lowest spoke of fortune's wheel may in fact be equally entitled to

our regard with one on the highest; and that a time will come when all material distinctions shall cease, and

death, the great leveller of all human greatness, shall reduce us to the same state.

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CHANGE IN NAME ONLY—THE RESEARCH CHAPTER

OF NEW ZEALAND, No. 93

Formerly known as the Auckland Chapter of Research, No. 93, this Chapter was formed in November 1954

by a New Zealand wide group of Royal Arch Masons who felt there was a need for the dissemination of

knowledge and discussion of papers regarding this sphere of Masonry. The majority of its founders were

members of Research Lodges throughout New Zealand and included many whose names were already well

known through papers they had contributed to the Transactions of those Research Lodges.

With the completion of 14 years' work and distribution of its transactions thrice yearly to an ever widening

membership—both in number and throughout the Masonic world—full consideration was given to a change

in the name of the Chapter to one more in keeping with the stature it had attained and the service it was

giving. Thus at its September 1968 meeting following upon notice of motion by its First Principal (R.E.

Comp. Eric Mason, P.G. Lec. of Napier), the Chapter resolved to alter its name from the Auckland Chapter

of Research to the Research Chapter of New Zealand and to petition for amendment of its Charter. The

Chapter sought the opinion of its Associate Chapter Members in New Zealand and received almost

unanimous support for the change of name and, having also received favourable recommendation from

Supreme Committee, then petitioned the First Grand Principal (M.E. Comp. A. J. Hendry of Christchurch)

who approved the alteration of name and the amendment of the Charter.

The first meeting of the Chapter under its altered Charter will be held on Thursday 13 February 1969 at the

Masonic Hall, 24 St. Benedict's Street, Auckland. This altered date is specially arranged to coincide with the

Seventy-seventh Annual Convocation of Supreme Grand Royal Arch Chapter of New Zealand being held in

Auckland on 12 and 13 February 1969. The meeting will be attended by the then newly installed First Grand

Principal, M.E. Comp. R. A. Lincoln and Grand

Chapter Officers. A paper on "The Literature of

Royal Arch Masonry", by M.E. Comp. Ross

Hepburn, P.G.Z., will be read and the paper

delivered in September last by V.E. Corhp. H.

Venables, H., on "The Banners", will be

discussed.

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JUDGE KINDLY

Don't expect perfection in a man just because he is a Mason. If you do, you will be disappointed. Masonry

makes men better, but no human agency makes them perfect. If he is a Mason, you have a right to presume

he is a fairly good man, but do not condemn Masonry even if a few Masons turn out bad. Even the great

Teacher Himself had a Judas. The aim and purpose of Masonry is to receive none but good men, keep them

good, and make them better. Judge the Institution,

not' by a few failures, but by the average of its

success. That average is high and it consequently

gives standing to its members, but it cannot be an

infallible guide.

The Fraternity may decide to do something which

you, as an individual member, may oppose. But do

not feel that you must condemn the action on that

account. You may he right but do not pull away.

Even you are not infallible, and the Institution has

stood for so many years, you may feel assured that

its average performance will be good.—Exchange

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CHANGE OF ADDRESS

Journals bearing the following addresses have been returned to this office marked, "Gone, No Address".

Should any Lodge Secretary or Brother know the present address of any of these Brethren, we would be

pleased to receive their advice.

J. M. Clark, 76 Godden Cres., Auckland, E.1.

Alan Marryatt, 225 Main Rd., Trentham.

C. T. Robertson, 94 Purnell St., Wanganui.

D. L. Hendra, 23 Elizabeth St., Feilding.

D. R. McKenzie, 87 James St., Whakatane.

K. A. Richards, Antares Flats, 6 East St., Petone.

O. C. Campbell, 184 Gillies Ave., Epsom, Auckland.

G. K. W. Page, Flat 2, 394 Mt. Eden Rd., Auckland.

F. G. Ashley, 12 Bank St., Mt. Eden, Auckland.

James A. Isaacs, Box 13, Mairangi Bay, Auckland.

T. D. Buchanan, 35 Fancourt St., Remuera.

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"REFORMING" FREEMASONRY

By R.W. Bro. Ross Hepburn, P.G.W., P.M. and Editor,

Masters' and Pastmasters' Lodge, No. 130

Introduction

Brethren will notice on reading the title of this paper that the word "Reforming" is in inverted commas. The

reason for this will be fairly obvious. This paper is intended to deal primarily with the so-called "reform"

which in fact consists of lowering the standards of Freemasonry by the introduction of Service Club practices

and other undignified procedures into the Craft and an attempt to "turn the Craft upside-down" and to "stand

it on its head"; and for the sake of temporary advantage to undermine the fundamental principles of

Freemasonry and change the Craft into something entirely different, under the guise of modernising it and

bringing it up to date.

As a basis for discussion, I wish to set out the three following propositions:

1. That there are few problems that cannot be solved by good leadership.

2. That there are a few intractable problems which do not appear—at least over a short period—to be
capable of solution at all; but we must not despair about these.

3. That it is better to keep to orthodox, well-tried methods, even if slower in result, than to use theatrical
or sensational methods, which may have apparently quick results, but will leave no permanent impact;

and that it is essential to maintain the dignity of the Craft at all times.

Much of the material in this paper is collected from overseas Masonic publications, including a good deal

from U.S.A. where Masonic procedure is somewhat different from ours; and where Masonic thinking at

times and in some places is rather unorthodox, but on the whole is basically sound. Some of the material is

local and is the result of my own experience with Brethren who have attempted to introduce Service Club

practices, with more energy than success.

My principal difficulty in preparing this paper is having far too much material, and having therefore to

condense and summarise many matters which I would have liked to discuss at length. In addition, in order to

keep this paper within reasonable length I have held over a certain amount of material and added it in the

form of a series of Appendices, which are also heavily condensed.

Problems and "Remedies"

The fall in Lodge attendance and membership in recent years has produced (especially overseas) a spate of

suggestions for "improving" and "reforming" Freemasonry and bringing it up-to-date "to suit the needs of the

atomic age". It is not proposed to examine the causes of the fall in attendance and membership in detail but

rather to indicate some of the proposed "remedies" and to see whether they are valid or Whether they are

merely a rather clumsy attempt to change Freemasonry into something entirely different in its nature.

Admittedly the organisation of Freemasonry can be improved in detail, for example, by training Masters

beforehand in the more efficient conduct of the business session and in Lodge administration generally—but

many of the proposed remedies are more than a change in organisation and strike at the roots of Freemasonry

and at the fundamental nature of the Craft itself. There is a tendency nowadays to question existing standards

and institutions and to look for improvement—and this is all to the good—but not to the extent of turning the

institution upside-down and converting it into something different altogether.

The proposed remedies and reforms (like many things in Freemasonry) fall into three groups:

1. The attempt to improve the prosperity of Freemasonry by turning it into a social club.

2. Schemes for converting the Craft into a sort of high-pressure American-type Service Club (in which
everyone is driven and organised from above) or into a Junior Chamber of Commerce undertaking

community projects; and to bring the Craft up-to-date by rewriting the Ritual in modern language.

3. The introduction of practices hitherto forbidden, such as advertising, solicitation, and political activity
in support of pet social schemes favoured by individual members. Those who advocate these types of

activity are usually full of enthusiasm but sadly lacking in a knowledge and appreciation of the aims

and objects of the Craft and the nature of Freemasonry itself. They are usually impatient of ceremonial

and tradition and want everything abbreviated, streamlined and mechanised.

Our system of teaching the ritual is well-nigh perfect. The great need is an understanding of the significance

of Masonic ritual. Much of the modern dissatisfaction with Freemasonry results from a misconception of the

fundamental purpose of the Craft and the reason for its existence. The teachings of the ritual have been lost

in a search for Masonic prosperity, which has little to do with the Masonic conception of a world

brotherhood. As an American writer said recently (Masonic Service Association Short Talk Bulletin, July

1965) it is hard to believe that a member has grasped the significance of Freemasonry when he suggests that

the Fraternity needs Youth Centres, swimming pools and a country club with an 18-hole golf course in order

to hold and attract new members.

Many members of the Craft seem to be in doubt as to the nature of the bond of fellowship which unites

Freemasons, regardless of their circumstances, education, vocation and prosperity. This is why there are so

many plans and "projects" to "turn the tide" of shrinking membership and poor attendance. Unfortunately

there have always been Freemasons who believed that the Fraternity could improve itself and the world by

means of sectarian, political or modern merchandising programmes. There are even some who would do

away with or seriously modify the ritual to make it more "modern" or more "useful".

"Whither Are We Travelling?"

M.W. Bro. Dwight L. Smith, P.G.M., Grand Secretary of Indiana, in a series of articles entitled "Whither Are

We Travelling?" which have been widely reprinted in Masonic Journals, has something to say about the

"enthusiasts" who want to introduce into the Craft, alien and undignified practices from outside

organisations.

He says: "Are there not too many well meaning Brethren who are working overtime to make Freemasonry

into something other than Freemasonry? It was an unhappy day when some eager beaver conceived the idea

that the Craft should adopt the methods of the service club, or the luncheon group, or the civic league, or the

playboy outfit. Whoever the eager beaver was he lost sight of the fact that one of the reasons why our

Fraternity is prized so highly is that it does not operate like other organisations".

M.W. Bro. Smith continues: "I shall propose no

bright new ideas—not one. All I am going to

advocate is that Freemasonry remain Freemasonry;

and if we have strayed from the traditional path, we

had better be moving back to the main line while

there is yet time to restore the prestige and respect,

the interest and the loyalty and devotion that once

was ours".

Before deciding whether any particular remedy is

applicable to the Craft, the obvious method is to

investigate the situation and ascertain the facts.

This should be done in three stages:

1. To ascertain the facts, including a clear idea
of what Freemasonry is and stands for—its

nature, aims and objectives.

2. To set out an accurate statement of the
problems involved, and try to ascertain the

basic cause of the fall in attendance and membership.

3. To approach the matter with an open mind and to weigh the various factors and consider judicially
how far the problems can be dealt with by orthodox methods, before any "fancy" remedies are

attempted.

Only then can we say that "this is the cause" or "that is the remedy". It is of no use to go off at a tangent and

blame television or indoor bowls for the fall in attendance; or to blame the Junior Chamber of Commerce for

the fall in the intake of young candidates. The trouble goes far deeper than that, and we must see how far the

fault is within ourselves.

Before considering what Freemasonry is, let us consider what it is not; and this may give us the answer to

some of our problems. It is not a social club, a service club, a fraternal insurance society, or a society for the

promotion of business or personal ambitions. It is not a political party, a church or an organised religion.

What then is Masonry? It has been variously defined as a peculiar system of morality, veiled in Allegory and

illustrated by symbols. It is a world-wide brotherhood. Freemasonry is a charitable benevolent, educational

and religious society. It is a social organisation only so far as it furnishes additional inducement that men

may foregather in numbers, thereby providing more material for the primary work of education and of

charity.

Freemasonry impresses on its members the principles of personal righteousness and personal responsibility.

It teaches and stands for the worship of God; truth and justice; fraternity and philanthrophy; and

enlightenment and orderly liberty, civil, religious and intellectual; loyalty to the government of the country to

which a man owes allegiance; and obedience to the laws of any state where he may reside.

Problems in U.S.A.

M.W. Bro. Dwight L. Smith in the series of articles "Whither Are We Travelling?", already mentioned, lists

some of the problems which face the Craft today, particularly in U.S.A.

1. Can we expect Freemasonry to retain its past glory and prestige unless the level of leadership is raised
above its present position? There is nothing wrong with Freemasonry that good leadership will not

cure.

2. How well are we guarding the West Gate? (that is, the standard of candidates who are entering the
Craft). We are permitting too many to pass who can pay the fee and little else. Why are we not getting

petitions from good substantial leaders of the community as we used to do?

3. Has Freemasonry become too easy to obtain? Fees for the Degrees are ridiculously low; annual dues
are far too low. Everything is geared to speed—getting through as fast as possible and on to something

else. The Lodge demands little and gets little. If Masonry is too cheap, how can «e expect petitioners

and new members to prize it?

4. Are we not worshipping at the altar of bigness; too few lodges and most of them too large. (This
applies more to U.S.A. where membership of a Lodge may be over 1,000.) The individual member

attends and has nothing to do. The Lodge becomes too large and impersonal, an aggregation of

strangers, a closed corporation.

5. Has the American passion for bigness dulled the spirit of Masonic charity?

6. Do we pay enough attention to the Festive Board? It is not the occasion for the wolfing of ham
sandwiches, pie and coffee at the conclusion of a degree. It is the Hour of

Refreshment in all its beauty and dignity; a time when the noble traditions of the Craft are preserved.

7. What has become of that "course of moral instruction, veiled in allegory and illustrated by symbols",
that Freemasonry is supposed to be? If it is to be a course of instruction, then there should be teachers,

and if ours is a progressive science, then the teaching of a Master Mason should not end when he is

raised.

8. Hasn't the so-called century of the common man contributed to making our Fraternity a little too
common? He then refers to the standards of the service club and other outside bodies being introduced

into the Craft. Whether we like it or not the general lowering of standards has left its mark on every

lodge in Indiana. (The Provincial Grand Lodge of Canterbury recently issued instructions forbidding

the use of what are in effect, service club practices, in the refectory when Brethren are addressed and

referred to as "Wor. Bro. Tom" and "Bro. Bill".)

9. Are there not too many well-meaning Brethren working overtime to make Freemasonry into
something that is not Freemasonry? (These eager beavers have been referred above.)

Here are two additional problems.

1. There are complaints, particularly overseas, that the Craft is not getting the young candidates in their
early twenties as formerly. This is attributed to the fact that under modern economic conditions, men

marry at an earlier age and are too busy making money and maintaining their standard of living, to

have the time and money to join Freemasonry particularly if they are heavily committeed with

payments for refrigerators, washing machines and all the items now considered necessary for a

complete and comfortable home.

2. A problem which has given our Lodges here some concern, particularly in country districts, is that
sons of the present members are not coming forward as candidates for our Lodges. This occurs often

in Lodges where there have been two or more generations of the same family. It would appear that the

sons of the present members are not interested in Freemasonry, and the problem is to find out why this

is.

General Conclusions

After due consideration, the following are my conclusions.

1. That we should practice Freemasonry in our Lodges and not allow ourselves to be diverted into
turning our Lodges into something entirely different, such as a service club or a Junior Chamber of

Commerce. These institutions have their rightful place in the community, but Freemasonry is

something entirely different and should not be allowed to lose its identity through the activity of

would-be reformers.

2. That we should not lower our standards or
allow the dignity of the Craft to be lowered by

the introduction of cheap and undignified

practices from outside organisations,

particularly those of the hearty back-slapping

type.

3. A certain amount of social activity among
Lodge members is good and helps to hold the

Lodge together—Ladies' Evenings, Indoor

Bowls among members and their wives and

the like—but this is merely incidental and is

not the primary object of the Lodge

4. Part of the charm of Freemasonry is that it is
different from other organisations. We can go

to a Lodge meeting and relax, away from the

cares of business and life outside. The

Brethren do not want to be driven or over-organised or subjected to what is known in some circles as

“continuous pressure at all levels”.

5. Freemasonry goes in cycles. This is not generally realized, but an examination of facts and figures
over a period will confirm this. There was a tremendous rush to enter the Craft during World War II,

and many candidates were accepted and rushed through under conditions which might be described as

mass production or assembly line procedure. They had no adequate opportunity of absorbing Masonic

teachings or learnings what the Craft really stands for. They probably left with the idea that it was a

kind of international social organisation.

Statistically the Craft was then at the top of the cycle. Now we are near the bottom of the cycle but we

need not worry unduly. The situation will recover, in the course of time. We are still paying for the

mass production of the war time though perhaps we do not realise it.

6. Given good leadership the Craft will recover. Leadership depends ultimately on the type of candidate
we are now admitting. Our candidates of today are the leaders of tomorrow. It is better to tighten up

our standards of admission than to have apparent material prosperity and poor leadership.

7. The heads of the Craft—particularly the Grand Master, the Provincial Grand Masters and the Masters
of Lodges have—at least in theory—autocratic powers. These powers must, however, be exercised

with discretion, and the success of Freemasonry depends on the Brethren working together as a team.

This can be done by co-operation and goodwill. It has to be remembered that Freemasonry is a

voluntary organisation and you cannot apply the methods of "big business" and drive everybody as if

they were paid staff.

8. It is no use issuing large quantities of "pep talks" from headquarters. This merely throws extra work on
the Lodge Secretaries, and the Brethren will probably not read them anyway (at least after the first

one). An occasional circular of an interesting and informative nature is far better than masses of

"service club" type literature.

9. It may be suggested that this paper is written with an entirely negative approach, and that it does not
offer any positive suggestions apart from the necessity for good leadership. The paper, however, was

written with a specific object, namely that of pointing out the dangers of certain practices likely to

undermine the dignity and stability of the Craft. If it is desired to have affirmative suggestions, this

will require a separate paper, which can be written later is there is a demand for it.

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Banners of all kinds available from

Regalia House

Appendix A—Re-writing the Ritual

The suggestion of re-writing the ritual in modern language is one which is not likely to be well received by

the Craft. Nevertheless we must be vigilant to see that some well-meaning enthusiast does not try to carry

such a scheme some day in Grand Lodge on a purely emotional appeal.

The language of the ritual is in keeping with the general set up of the ceremonies, which are given an

historical background based on the construction of King Solomon's Temple. If we were to re-write the ritual

in modern language, it would lose much of its charm, its dignity, its mystery and its impressiveness. After

all, it is the duty of the Master and Officers and the Pastmasters taking part in the ceremonies, to impress the

candidate, rather than to give an exhibition of their proficiency in the rendering of ritual.

If we re-wrote the ritual in modern language, this process would be similar to re-writing the Bible or the

Anglican Prayer Book in modern English.

Appendix B—Advertising and Solicitation

If we indulged in advertising and solicitation, we would be undermining the whole basis of our Craft and

changing it from a private organisation into one of a semi-public nature open to allcomers—like a church, a

sporting organisation or a political party.

Various difficulties would arise; and the following are suggested as examples, though not necessarily a

complete list.

1. It would be impossible to maintain our present standards of investigation into the character and
suitability of candidates or to maintain the present high standard of our membership.

2. The Craft would become the subject of newspaper controversy, with indignant letters from rejected
candidates and their friends.

3. The relaxation of standards would allow the admission of all sorts of undesirable types—cranks,
trouble makers, and men seeking admission for business or political reasons; and it would become

virtually impossible to reject a candidate except for the gravest reason.

4. If we advertise for candidates—as for example, some of the Friendly Societies do, we would have to
offer contractual benefits as they do, and this would alter the whole basis of our Benevolent Funds

completely.

5. Under these conditions we would in practice just become another Friendly Society, like the Druids and
Oddfellows and we would be operating in competition with them.

6. This in turn would result in membership campaigns in competition with the Friendly Societies; and we
would probably have to reduce the age of admission to 16, or whatever age the Friendly Societies have

for the time being; and it would result in pressure for the admission of women as in the Friendly

Societies.

7. One of the attractions of Freemasonry is that it is different from other organisations and a change such
as indicated above might result in material prosperity, but this would be at the expense of our privacy,

our standards and our harmony, and eventually at the expense of altering Freemasonry into something

entirely different from what it is and has been.

Appendix C—Secrecy

James Dewar in his book "The Unlocked Secret"—the latest "Exposure" of the ritual and one of the bitterest

attacks on the Craft—makes heavy weather of our Masonic secrecy and emphasises the fact that many

people are suspicious of the influence of the Craft in certain quarters. He alleges:

1. That the public are suspicious of Freemasonry because the Lodges meet in secret behind closed doors
and with a general air of mystery.

2. That such secrecy leads to abuses in public and private life; and that many people believe that men
receive preference in public appointments and in business promotion, because they are Freemasons;

and that, preference to Freemasons leads to undesirable practices and nepotism.

3. That many candidates seek admission to the Craft in the hope of preferment in business or otherwise
of furthering their business, professional or personal careers.

These allegations are all based on rumour and cannot be proved and are in fact untrue. Most of them appear

to come from disappointed candidates for promotion, radical politicians and irresponsible writers. In

addition, the Craft is attacked by the "Angry young men" as a substitute target for "the Establishment".

In any event the Craft is held in high esteem by the general public who regard it as a useful (if harmless) type

of benevolent institution. It is not a secret society as its leaders are well known, and so are its aims and

objects and its places of meeting. The fact, however, that allegations such as those quoted above, are made in

print—even though without foundation—does suggest that we might well give the public more information

about the aims and objects of the Craft, so that there will be less misunderstanding of Freemasonry and less

suspicion of it as a secret society. If we wish to "reform" Freemasonry it is along these lines that we could

well proceed.

A limited amount of discreet newspaper publicity would be in order—like, for example the article on

Freemasonry signed "W.M." which appeared in a Dunedin paper some years ago when the Annual

Communication of Grand Lodge was meeting there. (I do not suggest that we should go in for sponsored

broadcasts like some of the American Masonic bodies.) Our enemies, of course would not be convinced, but

a better understanding among the less informed members of the general public, and a better relationship with

the Protestant clergy would be all to the good.

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Tracing Boards available on order from

Regalia House

Generally speaking, the public think well of us; and without being too preoccupied about our "public image"

we could try to make the public think even better of us. The publicity, for example, given to donations by the

Masonic Charitable Trusts, to worthy public causes and objects, probably does something to help our "public

image" in the locality concerned, though of course, that is not the primary object of the donations.

Appendix D—The Club That Lost Its Purpose

If service club practices are introduced into Freemasonry, they would transform the Craft into something

entirely different and quite unrecognisable. I do not like to illustrate my arguments with "little stories" but

the following item quoted from the Presbyterian Church of New Zealand Assembly News of 31 October to 8

November 1967 is very much to the point and indicates in principle, what could happen.

It is interesting to follow the events described through their different stages:

1. On a dangerous sea coast where shipwrecks often occur there was once a little lifesaving station. The

building was just a hut, but the few devoted members kept a constant watch over the sea and with no

thought for themselves went out day and night tirelessly searching for the lost. Many lives were saved

by this wonderful station so that it became famous. Some of those saved gave of their time and effort

and money to support the work. New boats were bought and new crews trained. The little lifesaving

station grew.

2. Some of the members were unhappy that the building was so crude and poorly equipped. They felt that

a more comfortable place should be provided as the first refuge of those saved from the sea. So they

replaced the emergency cots with beds and put in better furniture in the enlarged building. Soon the

lifesaving station became a popular gathering place for its members. They decorated it beautifully and

furnished it exquisitely and they used it as a sort of club.

3. Fewer members were now going to sea on lifesaving missions, so they hired lifeboat crews to do this

work. The lifesaving motif still prevailed in the room where the club initiations were held.

4. About this time a large ship was wrecked and the lifeboat crews brought in boatloads of cold, wet and

half-drowned people. They were dirty and sick and some of them had coloured skins. The beautiful

new club was in chaos.

5. The property committee immediately had a shower house built outside the club where the victims of

shipwreck could be cleaned up before coming inside.

6. At the next meeting there was a split in the club. Most of the members wanted to stop the club's

lifesaving activities as being unpleasant and a hindrance to the normal social life of the club. Some

members insisted that lifesaving was their primary purpose but they were voted down and told that if

they wanted to save the lives of the various people who were shipwrecked in these waters they could

begin their own lifesaving station down the coast. They did.

7. Later the same change occurred in the new lifesaving station that had taken place in the old, and

history repeated itself.

Appendix E—Name Plates

I would be glad to have the views of the Brethren on the desirability of wearing name plates at Lodge

meetings, particularly in the Refectory.

This practice, copied from service clubs, has been adopted in some Lodges, but I understand that the matter

is a debatable one, and is the subject of difference of opinion among senior Brethren.

The matter, however, has official approval as the Board of General Purposes decided in February 1968 that it

has no objection to the use of, name plates by Brethren.

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FIFTY YEARS' OF MASONRY FOR R.W. BRO.

DR G. H. ROBERTSON, P.G.W.

The presentation on 6 December last of a 50-year jewel to R.W. Bro. Dr G. H. Robertson, P.G.W., was

another Masonic milestone in the life of one of our very distinguished brethren.

Dr Robertson was a young officer at the First World War, when he became interested in Freemasonry and

sought to follow the example of his father by joining the Craft. Inquiry led to him becoming the first

candidate sponsored from France by the N.Z.E.F. Masonic Association and by arrangement between the

Grand Lodges of New Zealand and England, he was initiated in London on 10 August 1917 in Letchworth

Lodge, No. 3505 E.C., a lodge with a large number of brethren from the staff of the United Grand Lodge of

England.

After being invalided home to New Zealand in 1919, Bro. Robertson joined Lodge Waiwhetu, No. 176,

while on the staff of Trentham Military Base Hospital. In 1921 he became Medical Superintendent of

Wanganui Hospital and joined Lodge Whanganui, No. 219, becoming Master in 1941. This lodge, though

not his mother lodge, has been his real Masonic home and he has remained a member ever since, even

though his health caused him to move to Auckland in 1952. There he joined the Lodge of Peace, No. 322,

and United Masters Lodge, No. 167, becoming Master of the latter in 1954. Since that date he has been a

regular and distinguished contributor to the research and teaching work of the lodge.

His outstanding Masonic ability was recognised in 1948 and again in 1949 when he was appointed Grand

Lecturer in the Ruapehu District and in 1967 he received further honours when he was made Past Grand

Warden. Over the years, his capacity as an administrator in the work of United Masters and the depth of his

scholarship in many fields has made him one of the most respected Freemasons in the Auckland District.

That scholarship is indicated not only by his Doctorate in Medicine, but also by his Master of Science

Degree, by his admission in 1931 to membership of the Royal College of Physicians, London, and as

recently as 1965, his election as a Fellow of the Royal Australasian College of Physicians.

It was intended that his 50-year jewel would be presented to him in November in Lodge Whanganui where

he laboured for over 30 years, but illness prevented him attending the Lodge and also the Annual

Communication and Installation of His Excellency M.W. Bro. Sir Arthur Porritt, whose father Dr Robertson

had attended in Wanganui in earlier days.

Instead the jewel was presented to him at his own home during his convalescence, by W. Bro. Roy Cowan, a

Past Master of the Lodge. The small gathering was made notable by the presence of M.W. Bro. J. A.

Redwood, P.G.M., and R.W. Bro. A. S. Oldham, Prov. G.M. who were accompanied by V.W. Bro. J. P.

Glenie, P.Asst. Prov. G.M. The expressions of appreciation of the long and distinguished service Bro.

Robertson has rendered to the Craft must have done much to relieve his disappointment at being unable to

attend his old lodge and receive the award at the hands of the Master.

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Rose Croix Eagles and Stars in stock at

Regalia House

WELLINGTON

COMBINED MEETING OF WELLINGTON AND

HUTT VALLEY ROYAL ARCH CHAPTERS

On 26 November 1968 Hutt Valley Royal Arch Chapter, No. 41, revived a custom subsisting for many years

of a combined meeting after a lapse of some 21 years. The opportunity was taken of presenting a series of

lectures, including the lectures explanatory of the new Mark and Royal Arch Tracing Boards, which were

admirably delivered by V.E. Comp. E. Sainsbury, I.P.Z., of Wellington Royal Arch Chapter, No. 62, and

V.E. Comp. J. Graham Smith, Z., of Hutt Valley Royal Arch Chapter, No. 41, respectively. The other lecture

was that on the Jewel delivered by V.E. Comp. R. E. Carter, P.Z., of Hutt Valley Royal Arch Chapter, illness

and other causes precluding the participation of other Chapters.

The meeting was well attended by Companions and the Grand Superintendent of the Wellington District,

R.E. Comp. R. M. Smith, accompanied by Grand Chapter officers, were also present.

For many Companions that was the first occasion of hearing the Tracing Board lectures which proved of

great interest. It is hoped that the custom, now revived, will continue on an annual basis to ensure the

maintenance of Masonic education for Royal Arch Masons and as an encouragement to others to participate.

The lectures in the Ritual are far too much overlooked by Chapters and are recommended as a suitable

alternative to degree working to all Chapters.

————

'63 MASTERS' ASSOCIATION—THE "WORSHIPFUL MOTHER !"

“ . . . And over there, ladies (where 'Worshipful Mother' Fisk is sitting) is where your husbands sat when they

were Masters of their respective lodges." So said the Association's president, W. Bro. J. Murphy, in

introducing association members' wives to the lodge room recently for a recital by Bro. G. Holloway on the

electronic organ in the new Masonic building in Tinakori Road, where a ladies' night was being held. The

lodge room had been "made bare", and in accepting the invitation to go inside, brethren and their wives

occupied the comfortable seating around the lodge room—Mrs Fisk unknowingly occupied the Master's

chair, hence the reference to Worshipful Mother!

Originally intended to be a cocktail party, so lavish

was the catering that it was very nearly a full-scale

dinner as well. Following coffee the refectory rang

to sounds of the almost continuous lusty community

singing, which was led by Bro. A. Elston (piano)

and W. Bro. J. Feehan (portable organ)—indeed, it

was a cocktail party with a difference and enjoyed

to the full by all present.

During the evening opportunity was taken to

congratulate the Association's patron, M.W. Bro. F.

Pringle, on his elevation to the high office of Pro.

Grand Master; also of farewelling W. Bro. E. Fisk

and Mrs Fisk, who are leaving Wellington to reside

further north. W. Bro. Fisk's quick wit and ready

humour will be greatly missed at future gatherings.

However, although still several months away, the

Association's annual dinner is already eagerly

awaited.-- C.E.C.

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CANTERBURY

COMBINED MEETING

An original idea conceived by V. Ill. Bro. A. C. Ford, 33°, S.G.I.G. (N.Z.) South, materialised in a combined

meeting of all Sovereign Chapters (Scottish Constitution), in the Masonic Hall, Gloucester Street,

Christchurch, the home of Zealandia Rose Croix, No. 30, host chapter at Labour weekend.

Visitors from the North came to join their brethren of the South-17 lodges being represented, including five

English constitution. The presence of V. Ill. Bro. C. A. Rowe, 33°, S.G.I.G. (N.Z.) North and V. Ill. Bro. J.

Drennan, 33° P.S.G.I.G., gave added distinction to a gathering already graced by many illustrious brethren.

The advance arrangements appeared to the Host Chapter at first to be a formidable task by the ready co-

operation of the social committee and ladies' committee (this latter to arrange the entertainment for the ladies

who had accompanied their husbands) resolved all difficulties.

The M.W.S. George A. Wright's working knowledge of catering and boarding arrangements proved of

inestimable value and with the able assistance of the D,M.W.S., all accommodation problems were speedily

and easily accomplished.

Visitors were received at the combined meeting at 7 pm. and these included the many illustrious brethren

from both North and South Islands who preceded the V. Ill. brethren already described, into the lodge room

to be received by the M.W.S. Zealandia, No. 30.

At the invitation of V. HL Bro. A. C. Ford, 33°, V. Ill. Bro. C. A. Rowe, 33°, proceeded to invest selected Ill.

Brethren with 31° and V. Ill. Bro. J. Drennan, 33°, with 32° respectively.

This was followed by an invitation from the M.W.S. Geo. A. Wright to Ex. and Perf.Comp. C. C.

Whittleston, M.W.S. Sphinx Chapter, No. 23, to conduct the Rite of Perfection on Wor. Bro. L. J.

Grimwood, on behalf of Zealandia, No. 30.

The work was carried out in a manner befitting the Senior Chapter of the South and will long be remembered

by those brethren who were fortunate enough to be present.

On the closure of the Chapter in due form, the brethren retired to the refectory, there to be joined by the

ladies who had been entertained, in the meanwhile, in the upstairs refectory to a programme arranged by Mrs

Geo. Wright and her ladies' committee. Thanks go to Miss L. Poynter for "filling in" hi the absence of a

scheduled artist. Mr Carmine, whose singing is always a delight and his services gratis, again assisted in a

Masonic programme. The performance of the fire eating was alarming hut satisfying, and the bright

entertaining items by Mr and Mrs Rex Hills were well received. Mrs Taylor, soloist, with a voice of rare

quality, delighted her audience with a wide selection of songs.

The V. Ill. Brethren made their entry to the refectory to the "swirl o' the pipes" and were escorted to their

seats against the background of the Scottish Lion.

A delightful supper and a lengthy toast list brought a memorable evening to a close.

The purpose of the combined meeting had been fulfilled. Brethren from both Islands had come together in

the name of Masonry and friendships had been made between brethren, hitherto known by name only, or not

at all. The V. Ill. Bro. Ford, 33°, was well pleased.

A drive to Little River the following day brought a fruitful personal relationship among members, who

celebrated the occasion over a delightful afternoon tea.—H.G.McC.

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"Installing Masters' Guide" in stock at

Regalia House

————

SOUTHERN CROSS LODGE, No. 6, INSTALLATION MEETING

Bro. Jonathan Ronald Hide was recently installed as Master of the Southern Cross Lodge, Kaiapoi in its

110th year. V.W. Bro. G. Hirst, P.Asst. Prov. G.M., was invited by the Prov. G.M., R.W. Bro. L. C. H.

Suckling, to conduct the Board of Installed Masters and install Bro. Hide in the chair. V.W. Bro. Hirst has

been a member of this lodge for 25 years and was himself the Master in 1948-49. He has given excellent

service to the Craft, particularly in North Canterbury, and has also been noted for his musical ability.

M.W. Bro. J. S. Hawker, P.G.M., was present together with many other Grand Lodge Officers. The address

to the Master was given by R.W. Bro. L. C. H. Suckling and the address to the Brethren was given by R.W.

Bro. A. F. Fisher, P.Dep. G.M.

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WORSHIPFUL MASTER

Because the brotherhood of man is solely dependent on the manhood of the brother, the primary concern of

every Worshipful Master should always be to see that more Masonry is infused into men than men into

Masonry. The Master whose programme comprises nothing but working the three ritual degrees without

making provision to teach us the meaning and purpose of these degrees has a poor conception of his duty or

of the requirements of his office. Few would dispute the fact that the newly raised brother rarely, if ever,

knows what Freemasonry expects of him or what its purpose and objectives are. Yet the progress and

purpose of Freemasonry can never be attained until the members become vividly aware of that purpose and

of the part each must play as an individual in the realisation of that objective. A Mason may know nothing of

the history and development of Freemasonry, of his duties and responsibilities, or of the goal toward which

we aim.

The office of Worshipful Master requires that he not only look after the interests of his brethren but visit the

sick, the absentee, the widow, and the prospective candidates, either personally or by proxy. His duty

requires that he arrange a suitable programme of instruction to supplement the ritual. . . . Truly his is an

exacting office and its duties are not to be lightly undertaken. — Masonic Record