THE ROMAN CATHOLIC FREEMASON
By Wor. Bro. Alec Mellor, Grande Loge Nationale Francaise
(Continued from last Issue)
Cardinal Heenan
"I first explained that, as a Jew, I had high hopes from the ecumenical movement and, as a Freemason, the
evidence of wider tolerance in the Roman Catholic Church had been a source of great joy to me. His
Eminence replied : 'Yes, your letter to me was quite an extraordinary coincidence because I am deeply
interested in the whole matter, and have been for a very long time. I shall show you a picture later on'. Our
talk ranged over many aspects of the subject.
"He told me that he would be reporting direct to Rome on Masonic matters, and he asked me a number of
questions on side degrees and other bodies and their supposed connections with the Craft. (I later replied on
eight sheets of typescript with a collection of official printed documents, all of which were subsequently
taken by him to the Holy See.)
"The highlight of our conversation arose when I emphasized how important it must be to draw a sharp line
between the kind of Freemasonry recognised by the U.G.L. of England and the atheistic or anti-Christian
Grand Orient type. I urged that the Church of Rome could safely take the English standards as a yardstick for
distinguishing between `the good and the bad', and I added—`but what we really need is an intermediary to
convince your authorities'. He answered: 'I am your intermediary'.
"Then he led me into an adjoining council-chamber, a lovely room, and showed me 'the picture', a large oil
painting of Cardinal Manning's last reception. It depicted the dying Cardinal seated on a settee, his face grey
and haggard, speaking to several frock-coated men nearby, while the whole background was filled with
similarly clad figures. It was a 'portrait' picture of famous men with a chart below giving their names.
"His Eminence pointed to one heavily-bearded man leaning over the settee in the group surrounding the
Cardinal and asked : 'Do you know who that is?' I pleaded ignorance and he pointed to No. 3 on the chart,
`No. 3', he said, 'is Lord Ripon; you know he was a Grand Master, and he resigned from Freemasonry in
order to become a Roman Catholic'. (I did know, indeed.) His Eminence continued : 'You may not know,
perhaps, that after he resigned he used to say that throughout his career in Freemasonry he had never heard a
single word uttered against the Altar or Throne. Those words have always remained strong in my memory
and so you can understand how eager I am to help'.
"Cardinal Heenan very kindly gave me another interview a few weeks later, when I was accompanied by a
senior grand officer. It was a most promising conversation because His Eminence was on the eve of his
departure for Rome when it was hoped that all these matters were to be discussed at the highest levels; but
we were advised beforehand that "the mills of God grind slowly'. And, then, almost without warning 'the Pill'
exploded in Rome, and now we may have to start all over again!
"I have told you all this, brethren, because I believe with all my heart that the Craft has much to gain from a
reconciliation with the Church of Rome. Consider how valuable it would be if at the very least, we were
able, at one stroke of the pen, to change millions of former enemies into friends."
However, brethren, someone had to begin; someone had to take, as our ritual says, the first step in
Freemasonry. Well. I took that step on March 28, 1969. My sponsors were Father Riquet, a Roman Catholic
Jesuit, and Brother Harry Carr, one of the most eminent representatives not only of the Craft, hut also of
English Jewry. 1 was admitted to the Craft and did not consider it to he incompatible with my faith to adhere
to "the religion to which all men agree".
Reprinted from "The Cabletow." (To be continued in next issue)
THE
NEW ZEALAND FREEMASON
Official Organ of
The Grand Lodge of Antient, Free and Accepted Masons of New Zealand. Vol. 1, No. 5. November, 1973.
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Unless otherwise stated, the opinions in articles and letters are those of their authors alone.
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THE PLACE OF FREEMASONRY IN THE COMMUNITY
R.W. Bro. S. I. Jones, P.G.W.
My friend Alec O'Shea's interesting article in the May number has prompted me to write something, but
before I begin to do that let me say how delighted I was to read his reference to the late Professor Barney
Murphy. How descriptive it was of a very great, and humble man. I sat under him when he was only a
'varsity lecturer, and what a delight it was to listen to him. Later, when he was a professor and the occupant
of a Chair of Economics, I was privileged to he given his help and his friendship. The Craft's gain from his
labours as a Grand Lecturer was inestimable. I hope that all his lectures have been preserved.
If I had asked the question implied in the heading forty, or even twenty years ago, some venerable and
respected Past Master and Officer of Grand Lodge would most likely have growled, "We have no place in
the community; we keep to ourselves". The question now is not whether we should keep to ourselves but
whether we can afford to.
Now I know that the word "afford' 'is going to cause some eyebrows to ascend to Heaven or thereabouts. So
let me clear the decks by saying that I am not talking about the expediency or the annual balance sheet of the
Craft, i.e., I am not asking whether it will continue to exist under present conditions, but whether it can
continue to promulgate its principles and pursue its ideals in a matter which will continue to attract men to it.
There must be misgivings when the membership of some country lodges is declining and when only a very
few of the members attend meetings. The truth is that there the Craft has ceased to prosper and have a place
in the community.
I am not decrying something which, as I freely and humbly acknowledge, has enriched my life and the lives
of thousands of men. I am concerned only with what may he termed our public image and whether it is such
as will continue to attract men. We are not a secret society, but to many of us the mention of freemasonry
causes us to shut up like a clam. I agree with Alec O'Shea that it is not the function of the Craft to "get stuck
into some charitable work", but if in pursuance . . . (of its) ideals of charity, in all its phases it builds a home
for elderly people — I hate "senior citizens" —let it tell the world something about it. "Good wine needs no
bush", someone may say. My retort is "don't hide our light under too dark a bushel".
Admittedly, we no longer consider "publicity" a nasty word. I would be the last, being old and conservative,
to advocate undue haste in rushing into print or other forms of publicity. The articles which have appeared at
the time of some ceremonies, e.g., the installation of a Grand. Master, have been admirable. Let them
continue.
Now the question of membership. First we have to decide whether we want it to grow, remain static or
decrease — of course, the answer is that we want as many as possible of the right kind of candidates. Having
decided that, let us make the admission that whereas 50 years ago Freemasonry was undoubtedly at the top
of all men's societies, it now has competition for members from many other societies the names and nature of
which immediately come to mind. We are still on the top. I am certain of that, but it is also a certainity that
the degree of competition will not grow less. One aspect, not one for joy or satisfaction, is that many small
communities are attempting to do too much. The same or many of the same men are persuaded to join too
many local men's societies. An examination of the roll of many country lodges will prove the point I am
trying to make.
Times change, we are told. We know that customs change; we know that changes have ben accelerated in the
60's and 70's so much that many of us arc dismayed by them. We talk of the permissive age. Arnold
Tonybee, in this "Striving for the Future" asks why the challenge to humanity has become much more acute,
and his answer is that mankind has won for itself a greater power to change the conditions of life, to make
those conditions either better or worse than they are by nature. (The pessimist may say that Man's ethical
standards have not kept pace with his advances in knowledge). Tonybee goes on to say that the challenge of
the disparity between the real and ideal has become more acute I would add that Freemasonry is feeling the
challenge, that it has to meet it or cease to have power among men of goodwill.
I am not one of the pessimists. My brethren and fellows have often heard me say that there is nothing wrong
with Freemasonry; and then I often quote Shakespeare:—
"The fault, dear Brutus, is not in our stars. But in ourselves that we are underlings."
We are not underlings, but in all seriousness let me conclude by saying that we cannot keep our heads too
long in the clouds. We most come down to a fast-changing earth. How we can best meet the changes that
distress so many of us is for the wise men of the Craft to decide. May the Great Architect be of assistance to
them in their labour.
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THE ALMONER
"I shall pass this way but once; any good thing therefore I can do, or any kindness that I can show to any
human being, let me do it now; let me not defer it, or neglect it, for I shall not pass this way again."
The above quotation is one that is ideally suited to that special class of Freemason the "Almoner". To this
position are elected or appointed Brethren who have more than the average share of those attributes —
kindness, compassion, patience and understanding — which are most essential when comforting those less
fortunate than ourselves.
Indeed the principles by which Almoners work and live have been handed down from the sixth century,
when the son of the King of Cyprus, left his native land, and with it the hope of a throne, to go to Jerusalem,
that he might aid and assist the knights and pilgrims. In order that the sick and wounded christians might be
succoured, he founded a hospital and organised a fraternity to attend their wants. Throughout the rest of his
life neither war nor pestilence could deter him from his pursuits of benevolence. Rome canonized him under
the name of St. John the Almoner, or St. John of Jerusalem.
From time to time comment has been made that the "Almoners Association" have not been granted Charters,
and are not officially recognised by Grand Lodge. To most Almoners a piece of parchment will no more
make an Almoner, than a certificate will make a Freemason. A certificate might prove a brother's
membership of a Lodge, but it is the brother himself who proves that he is a good Freemason, Officially,
Grand Lodge may not recognise the Almoners Association, but it has created the office of Grand Almoner,
and has appointed him to the Board of Benevolence.
T.E.
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THE STANDARD OF ARA LODGE, No. 1
R.W. Bro. W. H. V. Taine, P.G.W.
For many years in the older lodges the standard of the lodge has accompanied. the Master
both entering and leaving the lodge-room and on all ceremonial occasions. A special officer
of the Lodge is appointed to carry out these duties; carrying the standard in processional
order and guarding it with the same strict caution as the door of the lodge-room. This office
is considered to be one of extreme importance and the officer holding it one of impeccable
character and standing among Freemasons.
In the Ara Lodge, No. 1, the standard has special historical significance. The design of the superb Coat of
Arms emblazoned thereon goes back to the very beginnings of Freemasonry in New Zealand.
The first and fourth quarters of the shield, on the upper left and lower right, show a Golden Sun in Splendour
rising behind an Altar. This remarkable Symbol refers to the fact that officially it was at the Altar of the Ara
Lodge that the Light of Freemasonry was first diffused in New Zealand.
The shape of the altar was taken from one shown on an old seal of the Lodge; Ara, the name of the Lodge,
being in Latin the word for Altar.
In selecting this name for the Lodge our Masonic Pilgrim Fathers may have had in mind the establishment in
their new southern home of an Altar of Service to the Great Architect and to their fellow men.
In the first place they may have been influenced by seeing the southern heavens, above them the well-known
constellation of eight stars, which, because of its oblong shape and streamer, was named Ara, the Altar, by
the astronomers of 2000 years ago.
The second quarter shows a Golden Wheatsheaf; the records say, this was the badge of the Australian Social
Lodge of Sydney, No. 260, I.C., founded in 1820, and now Lodge Antiquity, No. 1, of the Grand Lodge of
New South Wales. This was Ara's Mother Lodge; from it was obtained the dispensation for the creation of
the Ara Lodge in February, 1843.
The third quarter, on the lower left, is of very great historical interest. On it appears the badge of the 48th
Regiment of Foot, attached to which was a regularly warranted Masonic Lodge. Under warrant from the
Grand Lodge of Ireland this regimental lodge took a leading part in the formation and constitution of the
Australian Social Lodge.
From 1732 onwards the Grand Lodge of Ireland issued many such travelling warrants to the lodges attached
to British Regiments serving abroad. They performed what has proved to be outstanding service to the Craft
by carrying the message of Freemasonry into the infant colonies of Britain established in the four quarters of
the globe. For example, the first lodge established in Canada was also established by a military lodge.
So far the Shield is identical with that of Lodge Ara, No. 348, 1.C. It may be explained that in 1890 on the
formation of the Grand Lodge of New Zealand, the original Ara Lodge, No. 348, LC., was divided, by a
small majority of the brethren deciding to transfer the allegiance of the Lodge to the newly constituted Grand
Lodge of New Zealand; this majority became the Ara Lodge, No. 1, N.Z.C.
Some months afterwards the warrant of No. 348 was reissued to the dissenting minority, who desired to
preserve the old attachment to the Grand Lodge of Ireland. For many years the two branches of the old Ara
Lodge have lived together in harmony and with mutual esteem to the benefit of Freemasonry in our land.
The Coat of Arms of the Am Lodge, No. 1, is therefore "differenced" by having a Silver Label set across the
First and Second Quarters of the Shield; this Label bears two Fern Leaves, to indicate the Lodge's adherence
to the Grand Lodge of New Zealand.
Thus the Ara Lodge, No. 1, can trace through the Coat of Arms emblazoned on its standard an intimate
connection with the very first beginnings in the Antipodes of the new life of our Ancient and Honourable
Craft.
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Amalgamation of Lodge-rooms
A further rationalisation move has occurred recently in the Wellington South district with the sale of the
building belonging to Lodge Island Bay, No. 243, which has purchased a half interest in Lodge Tutanekai's
building at Berhampore.
From the beginning of 1974 both Lodges will meet in the Berhampore lodge-room where re-development is
planned for the earliest possible date to provide a modern lodge-room.
As a result of this amalgamation surplus lodge furniture will become available for sale on application to W.
Bro. S. G. Cathie, 40 Avon Street, Wellington, 2, whose home telephone number is 837-255.
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They Got the Bird
Lodge Manchester, No. 287, "got the bird" at its July meeting.
Contrary to Masonic law, but not tradition, a sparrow beat the inner guard and got into the lodge-room
without giving the password, or establishing his credentials.
The bird chose a most important moment of the night to get inside, came in with the entry of the Worshipful
Master and Past Masters.
"There's an imposter in our midst." That was the sort of look the assembled brethren had.
Calmly, after one or two scrambles by brethren the bird flew close to, it was taken in charge by "the Police'',
a member of the lodge whose occupation is that of keeping law and order in the land.
There was no indication as to whether the bird was let out on bail, or what happened to it?
Brother Inner Guard was twitted in the refectory about being armed with a drawn sword to keep off all
cowans and eves-droppers and to see that candidates come properly prepared. On can imagine him looking
up the rules as to whether a sparrow is a cowan and does he listen to what he shouldn't be listening to.
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Lodge Manchester, No. 287
Working bees, arranged by two lodges, Manchester and Lodge Feilding, No. 41, have painted the Kimbolton
Road frontage of the room they both use in Feilding.
It has been a wonderful improvement. Manchester recently installed its 47th Master, W. Bro. M. D. Stantiall,
and is thinking at this stage of celebrating the lodge's golden jubilee in three years' time. It is surprising how
quickly the time will pass.
A small committee has been set up to write the history of the lodge. This will be published in 1977, the
Golden Jubilee year.
Any past members of Manchester who are living afar from Feilding now should make sure to establish
contact as soon as they can, and be ready to participate in what will be an important date.
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Awatea, No. 258
Awatea Lodge, No. 258, has commended Bro. Bill Cresswell for the work he is doing as almoner.
He visits the public and private hospitals in Palmerston North keeping in touch with brethren who have been
suffering ill health.
Brethren come from afar to Palmerston North to receive treatment in the cobalt service at the hospital and
many of them have expressed their gratitude to Bill for the kindly contacts he maintains.
He also keeps up a schedule of visits to aged members of the lodge, and widows of former members.
Last year he organised the despatch of many cases of lemons to sister lodges in the South Island, one of those
little gestures that make Masons feel proud of their Craft and such men as will devote their time and energy
to its cause.
Work of almoners in all lodges gives practical expression to something that the Craft sets itself out to
accomplish and such brothers as Bill Cresswell are indeed to be commended.
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Lodge Orewa, No. 370
During the Christmas holiday period hundreds of Freemasons from all parts of New Zealand and further
afield spend their holidays in the Orewa, Whangaparaoa, Hibiscus Coast area.
If you will be in this area at that time, drop a line to the Secretary, Lodge Orewa, No, 370, P.O. Box 65,
Orewa, or ring W. E. Trueman, P.M., telephone Orewa 755.
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South Canterbury Freemasonry
South Canterbury masonry in restrospect was the title of a lecture given by W. Bro. D. L. Shears upon his
installation as Master of the South Canterbury Lodge of Research, No. 436.
He said that it was almost 108 years since the first lodge in South Canterbury came into being. The Lodge of
St. John, No. 1137 E.C. was consecrated in September, 1865, in Timaru. Since then another 23 lodges have
been formed, belonging to various Masonic Orders. Some of them changed their allegiance to the New
Zealand constitution after the Grand Lodge of New Zealand came into being in 1890 but others have main-
tained their ties with the old country.
At least two lodges closed down after a short existence.
Despite the rapid progress of the Lodge of St. John, in the basically English province of Canterbury, another
enthusiastic band of Masons having strong ties with the Scottish constitution decided to form a lodge in
Timaru under the Grand Lodge of Scotland. Their leader and the first master was, strangely enough, a
Welshman, W. Bro. C. Jacobs.
The Caledonian Lodge, No. 534 S.C. commenced in October, 1871, on the day, which by accident or design,
was St. John's Day. The Lodge of St. John gave valuable assistance to its new sister and these two lodges
became the mother lodges and the foundation stones of all other freemason's activities in the district.
While the Lodge of St. John still has its allegiance with the United Grand Lodge of England, the Caledonian
Lodge became No. 16 on the register of the Grand Lodge of New Zealand in 1891. Both lodges have
completed more than a century of fine masonic progress.
Another lodge was consecrated under the Grand Lodge of Scotland in 1875. This was Lodge St. Augustine,
Waimate, which became No. 576 on the Scottish roll. St. Augustine was the second lodge to receive this
number, the first having disbanded.
Lodge St. Augustine became No. 99 on the New Zealand roll in 1894, and its centennial will take place in
two years' time. In 1877, St. John's Royal Arch Chapter was dedicated at Timaru and this lodge, now known
as the Chapter of St. John No. 1137, E.C. will celebrate its first 100 years in 1977.
Craft masonry made further strides in 1877 when two more lodges were dedicated. They were : The
Winchester Lodge, No. 1737, E.C. on September 3 and the Southern Star Lodge, No. 619, S.C., at Geraldine
on 17 October.
The Mackenzie Lodge at Fairlie came into being on July 9, 1894 and eight candidates were initiated that
night by special dispensation from Grand Lodge. At the end of the lodge's first decade 87 members had been
initiated.
In February, 1909, a resolution was passed empowering the musical committee to call on any or every
Brother, not more than once in 12 months, after due notice, for an item in the refectory. Failure to do so
would result in a fine of five shillings towards the lodge music fund.
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A Unique Family Occasion
The three sons of a highly respected and long serving member of the Lodge Howick, No. 314, Bro. John
Russell, were initiated at a meeting of the Lodge recently.
The popularity of Bros. Russell and his three sons, John, Warwick and James was amply evidenced by an
attendance of over two hundred brethren. R.W. Bro. H. R. A. Vialoux, P.D.G.M., accompanied by one active
and seventeen past Grand Lodge officers, represented Grand Lodge and presented the dispensation to the
Worshipful Master after reading its contents to the assembled brethren.
A most pleasing feature of the evening was the very good attendance of the brethren of Lodge Howick, there
being no less than 73 of them present. Notable among the visitors and to complement the unique occasion
were Bros. John, Colin and Owen Duncan, all Past Masters of The Franklin Lodge, No. 58, who were
initiated on the same evening by their father, W. Bro. John Duncan, passed and raised together, and who
eventually followed each other into the chair of Lodge Franklin in three successive years.
Surely an excellent effort of sustained endeavour for Freemasonry as mentioned by R.W. Bro. Vialoux in his
remarks in the refectory when replying to the toast to Grand Lodge. It is to be hoped that history will repeat
the record of the Duncan brothers in the persons of the Brothers John, Warwick and James Russell.
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The Master's Wife
The Master's wife's speech at the Ladies Night of Hinemon Lodge, No. 122.
"This past year, as I've been reading more than ever before for company, it occurred to me that nearly every
magazine, paper or periodical I picked up had an article, directed at women, on How to Please Your Man,
How to Catch Your Man, How to Keep Your Man, etc. So let's reverse the position present the brethren with
a masonic alphabet directed towards their home life.
With apologies to Shakespeare — "How to Succeed as a Mason and a Husband Without Really Trying".
A is for apron you wear with such pride,
Try your wife's on at home till the dishes are dried.
B is for brothers and blue book you've read,
But your brothers aren't there when you climb into bed.
C is for compass to give you direction,
Point it homewards more often for your own protection.
D for degrees — one, two, three, you're accepted,
Too many nights out and from home you're rejected.
E for the entered apprentice you've been
In marriage and masonry — there's far more to glean.
F for Freemason, but don't cross the border as
G is for gavel to bring you to order.
H is for heart you clutch when you sing,
It's also for husband and flowers to bring.
I initiation, her's came before yours,
I—Installations while she washes floors.
J for the jewels that Grand Lodge is rich in
But your Cinderella is still in the kitchen.
K is for King — of heaven and earth,
L for Lodge suppers — increasing your girth.
M for Master whose year is advancing,
M also for memory — take your wife dancing.
N for the name tags you always must wear,
O Obligation — your love to declare.
P preparation you put into Lodge,
P also for promise — home chores not to dodge.
Q for the questions to give brains a-racking,
You'd not be a mason without your wife's backing.
R your regalia, she too likes to dress up,
R also for ritual which you sometimes mess up.
S is for square — being honest and true,
S also for secrets she won't have from you.
T for your toasting the whole population,
U for uniting with women's liberation.
V is for visiting — out every night, so
V your virility could be in a plight.
W working tools, mop, bucket and broom, duster, polisher. peeler,
Show your bride you're her groom.
X for the extra things you could do,
Y for your yawning the whole evening through.
Z is the end, make a new resolution,
Show her zeal, show her zest, write your own constitution."
Joyce de Lew.
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Commonwealth Games
More than 30,000 visitors are expected in Christchurch for the Commonwealth Games which will be held
from January 24 until February 2 next year.
As a large number of the visitors are bound to be members of the craft, the following is the list of lodge
meetings which will be held during that period in Christchurch (unless otherwise indicated):
January 22: Lodge Centennial, No. 358.
January 23: The Concord Lodge, No. 39.
January 24: Lodge Mairehau, No. 391; Ionic Lodge, No. 212.
January 30: Lodge Woolston, No. 430.
February 4: Lodge Charles Flavell, No. 378.
February 5: Lodge of Unanimity, No. 3 (Lyttelton); Civic Lodge, No. 157; The Lincoln Lodge, No. 33
(Lincoln); Lodge Awhina, No. 439 (Papanui).
February 7 : The Crown Lodge, No. 138; The Southern Cross Lodge, No. 6 (Kaiapoi); the Avon
Lodge, No. 185.
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THE GRANDMASTER'S VISIT
The Hawera Lodge, No. 34, was host lodge for the first visit to the Taranaki District of M.W. Bro. Sir Edwin
Bate, G.M.
The Grand Master in his address to the brethren and his presentation of the Volume of the Sacred Law to the
candidate, left many valuable thoughts, particularly his reference to members who have allowed their
attendance to lapse. Most lodges are faced with this problem, particularly from members who were oriainally
constant attenders. How easy to follow the words of the Grand Master in using the expression, "we have
missed you". Let us all make an earnest decision now to approach the particular members with a genuine,
"we have missed you, let me pick you up next meeting night".
Wor. Bro. W. W. Gibson, W.M. of the Hawera Lodge, concluded the evening with a presentation to M.W.
Bro. Sir Edwin Bate of a book with a Taranaki historical theme.
The Grand Master was welcomed on his first official visit to Christchurch at a combined meeting under the
charter of Ionic Lodge, No. 212, at which 28 city and suburban lodges were represented.
The ceremony of raising Bro. Baker of Ionic Lodge was conducted with visiting masters occupying the
various chairs and giving the charges.
The W. Master of Ionic Lodge (W. Bro. F. P. Sisson) in extending a welcome to Sir Edwin said that it was
the first time a Grand Master had ever visited the lodge.
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Death of M.W. Bro. W. J. Girling, P.G.M.
M.W. Bro. William James Girling, P.G.M., died at Bleheim on 7 September.
He was initiated in the Marlborough Lodge of Unanimity, No. 106, on 25 July, 1907, becoming Master in
August, 1913. He joined William Ferguson Massey Lodge, No. 282, Wellington, on 8 August, 1925, Lodge
Eckford, No. 334, Blenheim, on 6 March, 1948, and Lodge Papatoetoe, No. 227 on 17 March, 1949. He was
a Charter member or The Wayfarers Lodge, No. 389, in April, 1956, and Lodge Tasman Bay, No. 413, in
February, 1960. He was also a member of United Masters Lodge, No. 167, 1964, until August, 1970.
He was elected Grand Superintendent of Works in November, 1916, appointed Provincial Grand Master of
the Nelson and Marlborough District from 1927 to 1929, inclusive, appointed Deputy Grand Master in 1944
and elected Grand Master in 1947.
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Oldest Subscribing Member Dies
A brother who was thought to be the oldest subscribing member of the Craft in New Zealand, Bro. Ernie E.
Butt, died in Timaru on June 8, 1973, at the age of 94. He was initiated into the Lodge of Otago No. 7 on
July 10, 1901, and remained a member until his death.
Bro. Butt was born on Springfield sheep station, Methven, and joined the railways at the age of 14. He later
took up farming and had a special interest in Clydesdale horses. During his railway service he fired the steam
locomotives over the Rimutaka Range.
Constant moves prevented Bro. Butt from taking office, but he never lost his interest in his lodge, in which
he received his 50 years service badge more than 20 years ago and entertained the brethren with tales of
sailing ships in the Otago Harbour.
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Ruapehu Hears of the Maori people
Members and their wives of Lodge Ruapehu, No. 128, spent a most enjoyable time at an evening arranged to
hear a guest speaker, W. Bro. H. Winiata.
He gave a delightful account of the Maori people and their way of life since arrival in New Zealand.
When he had concluded his talk, he invited the ladies to join him in an action song. It was, indeed, a
delightful evening.
Principal guest was the District Grand Master, R.W. Bro. Bob Ashby, who had Mrs. Ashby with him and the
ladies present were introduced to them.
R.W. Bro. Ashby and his Grand Lodge officers also paid an official visit at a later date to Lodge Ruapehu.
This was in September.
Several sister lodges were represented by their masters, accompanied by members. It was a First Degree
night and the Provincial Grand Master, welcoming the candidate after his initiation, complimented him on
the step he had taken.
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A MORAL DILEMMA
Bro. George A. Griffiths
Being a genuine Freemason implies, among other things, an acceptance of the ethical philosophy of the
Craft. One of the tenets of this system of morality is that Freemasons should practise charity towards others.
This means, in a general sense, that one should think favourably of other people and do them good. Such a
belief is held by many religious and moral systems and thus by many people throughout the world. It would
not be irresponsible to say, however, that few achieve this precept at all times.
In regard to situations of violence, for example, Freemasons and others holding this belief are confined to the
uncomfortable position of being either pacifists or non-pacifists.
The problem has been of concern to people for a long time and it was not until recently that, through the
work of Russel, Sandhi, Bell and others, a solution has been achieved.
The purpose of this article is to set out the intellectual basis of this solution and to show that it is compatible
with Masonic morals.
We begin by defining the two traditional positions as they would be evinced in a time of war.
A particular case has been selected both because it provides an extreme example and because it is within the
scope of common experience.
The non-pacifist would hold that evil must be fought, that is, the evil-doer must be effectively restrained and
if there is no non-violent method organised for doing this then the military way must be used, however
distasteful it is, on the ground that it is the only practical method organised to do the job.
The pacifist would agree that evil should be fought and restrained but he would refuse to use the military
method for the reason that it is, to him, morally negative and contrary to the dictates of his conscience. He
would admit that the military method may effectively restrain evil to one place but would maintain that the
method is so immoral that it merely sows the seeds of further corruption.
At this point we must make the distinction that we are not deducing whether force is right or wrong. In fact
its morality depends on how it is used. Thus Freemasons holding either position would agree that there may
be some occasions when force may legitimately be used. For example in the apprehension of a violent
criminal.
The essence of the matter is, that pacifists require that the force used must be moral. Unfortunately in all
moral issues there is no clear distinction between moral and immoral. Borderline cases do arise and these are
difficult to decide.
If the above statements are correct, then the non-pacifist Freemason is compromised when he uses an
immoral method. But the pacifist is also compromised inasmuch as he can suggest no alternative method by
which evil can be fought and changed. A proposed solution to this dilemma, is the concept of Active Non-
Violent Resistance. Briefly, this asserts that evil must be changed by good. Coercive powers can, and ought
to he used but such powers must not he immoral.
This belief is in accordance with Masonic morality. In wartime this would involve a well disciplined, well
organised Active Non-Violent Resistance army with competent leadership and a careful strategy.
The basic tactic used to overcome the enemy would be the mass-withdrawal of the consent of the governed
and a deliberate attempt to behave so that the mind of the enemy is changed. Such a method would not be
easy and would involve casualties.
It has some parallels with the principles of Trade Unionism, the actions of Gandhi in his resistance to the
British in India and the attempts of Norwegian schoolteachers in the last war.
In the setting out of this solution only principles have been asserted as the rest is conjective. However, the
method, if right on principle, could evolve.
Since only one extreme example has been discussed it is up to the individual Freemason to decide on the
validity of these proposals for himself both in this and other cases.
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Congratulations
Congratulations are once more extended to Lodge Manawaroa, No. 438, Palmerston North, on again leading
all other Lodges in its per capita contribution to the Fund of Benevolence.
For the year ended 31 August, 1973, the Lodge's contribution was $11.00 a head, compared with $10.12 the
previous year.
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LETTERS.
The Government of the Craft
I am wholeheartedly in agreement with the views expressed by V.W. Bro. Richmond on the subject of The
Government of the Craft. They endorse what I have written in the newsletters I issue.
In addition to the "annual Masonic extravaganza of $12,400" there are the levies on the Lodges in the host
Division and the travelling and accommodation expenses of the delegates from the 429 Lodges, which is
considerably over double the amount refunded ($8,324 in 1973).
All this for a three hour business meeting — a colossal waste of money. W. P. Wylde (P.G.P.)
I wish to disagree with the suggestion by V.W. Bro. Richmond that the Annual Communication be scrapped
as an economy measure.
In my twelve years as a member of the Craft I would say that my trip to Auckland in 1971 was the highlight
of my Masonic career, and for me well worth the expense, and I would happily have forgone the refund I
received as a Lodge delegate if it would help.
I do, however, offer some suggestions. Lodge delegates, usually the Masters, should receive better treatment.
They and the Grand Lodge officers-elect should be given the best seats at the installation of the Grand
Master and his officers. They should also be present with the Grand Master at supper and be given the best
positions at any social function, and not generally treated as second class citizens.
The business session is far too short and too many members are present. 1 would suggest that again the
Lodge delegates, representing the full membership of the Craft, be the only ones there with the right to speak
from the floor and given the power to vote on resolutions.
Freemasonry is a democratic institution consisting of 429 Lodges, each with an average membership of
around 100 members. The day-to-day running of this enormous institution in New Zealand is done to the
complete satisfaction of the majority of the membership. Surely the once-a-year Annual General Meeting of
the elected delegates of these Lodges is necessary to sanction and confirm the actions of Grand Lodge with
their approbation. Dennis Pearce (P.M.)
V.W. Bro. R. D. Richmond is to be congratulated on his honest endeavour to point out the unwieldy set-up
of certain phases of Grand Lodge administration. I heartly support the opinions expressed.
The fact that by discontinuing the present form of the Annual Communication a saving of $12,000 can be
effected, must surely be a truly Masonic approach towards economy. If savings can be made without
affecting the efficiency of Grand Lodge, then such projects as the establishment of more homes for
pensioners, for example, would be a permanent expression of true Freemasonry. Far too long has pomp and
vanity been highlighted by Grand Lodge instead of emphasis on the practising of the true and intended
meaning of the Brotherhood of Man.
Perhaps the answer is that most Masons are in the veterans' age group before they acquire the responsibility
of "rulers of the Craft". We like to take the easy way of tradition, but we are living in a completely new era.
Even the Craft must face the present unstable economy. E. H. Day (P.G.D.)
I applaud V.W. Bro. Richmond's article in the July issue. It contains a great deal of sound common sense and
I can agree with most of it, except for the recommendation to abolish the Annual Communication of Grand
Lodge.
I think we all have within us a liking for some pomp and ceremony. The installation and investiture of the
Grand Master and his officers is something many of us only see once in a lifetime, and indeed may be the
only time we see our G.M. during his term of office. Further, although I acknowledge that fraternisation may
be largely confined to Masters and wives from their own district, nevertheless this in itself is a good thing. In
many cases the relaxed atmosphere provides a basis for the success of future P.M.'s groups and their social
programmes. I don't think Lodges begrudge the relatively small cost involved.
A more justifiable opportunity for economies may well lie in Bro. Richmond's recommendations for a
reduction in the size of the Boards.
To me the matter for greatest concern is "the sense of remoteness . . . between the lodges and the Boards".
Many valuable suggestions are made and discussed in Lodges of Research for instance, but that is as far as
they ever get. The hard fact is that to the average Mason the Boards are quite unapproachable — he can find
no simple way of getting to them.
No doubt the Boards will be quick to refute this and set out how approaches may be made; but the theory is
one thing, the practice another. I believe the Craft loses the active interest of many intelligent and thoughtful
brethren because of this sense of frustration. I wonder, sadly, if the Board of General Purposes is ever likely
to discuss Bro. Richmond's paper.
However, as Hope is one of our Masonic virtures, may I submit (hopefully for discussion in your columns)
two thoughts of my own :
(1) I think the average age of members of the Boards is too great. Canterbury maintains a Provincial Grand
Lodge and in practice no P.M. has any chance of being appointed to office in Grand Lodge unless he has
served a fairly long apprenticeship in Provincial G.L. Surely merit is of greater value to the Craft than mere
seniority.
(2) Our Ritual has not been revised (apart from the "penalties" reference) for 40 years. Perhaps there is
some room for improvement? L. A. Holland (P.M.)
This Communication Device: Our Magazine
We have now had the opportunity of reading the third issue of the N.Z. Freemason; I think it would be fair to
say that each issue has been a definite improvement on the previous one.
In the July issue, W. Bro. J. F. Wilson suggests that the circumstances surrounding the amalgamation of
Golden Bay and St. Cuthbert's Lodges be narrated. I am sure that with a little effort and a word in the right
place, those brethren who were closely associated with the details of the amalgamation could be prevailed
upon to provide an article that would be of interest to us now, as well as of historic value in the years ahead.
However, Bro. Wilson's comment that the directory is "the most valuable part" of our journal is hard to
accept. Certainly for the Lodge Secretary it has its uses, and I would be the first to admit that I was originally
in favour of its inclusion; however, I now consider that it could best be dealt with as a supplement once a
year, and only the current alternations published in the other issues. It does take up 10 of the 16 pages now.
This would then leave more room for items of topical interest, as well as those for the more serious students
of Masonry. In this respect, 1 would suggest an article or two from the transactions of the Phoenix Lodge of
Paris, whose transactions are, in my opinion, superior in some respects to those of A.Q.C.
It is also my contention that we should allow those responsible for its publication at least until the end of
1974 in which to provide all New Zealanders in the Craft with a magazine they can be proud of. I am
convinced that it will take no less than that length of time to achieve it, and that long tor its readers to take it
over, by writing constructive articles and comment for it. Let us not strangle our infant with destructive
treatment. Let us help its growth.
Finally, let us hear no more of this nonsense about forcing all brethren to subscribe. l am convinced that the
magazine could not satisfactorily continue on a voluntary subscription basis; and we much need a national
magazine. Besides, surely everyone of us can afford the 50 cents per year subscription?
Colin Kennedy (G.Tyr.)
With respect and as a personal observation I find no interest whatsoever in this publication. I am not in
agreement with the method it has been thrust upon us nor do I think it is worth the additional financial
obligation [$5.00 per year] it has placed on Lodges. As I write I have in front of me the July issue which
contains seven pages of contributed articles and letters of interest to only the contributor or his Lodge, or
perhaps writen by the Editor, and 14 pages of directory listings. This has been the general pattern since the
first publication and I would go so far as to suggest that the New Zealand Freemason is receiving the same
treatment as a number of unnecessary and unsolicited publications which are received through the post
today.
As a businessman I receive many of these publications —so many that it is humanly impossible to read and
digest them all and I am afraid that the New Zealand Freemason is well down on the priority list. As the
acting Secretary of a Lodge I find the New Zealand Freemason just another chore; perhaps I could be more
interested if I could experience or record some real enthusiasm from the members of my Lodge for its
publication, but so far I doubt if it has been mentioned in Lodge conversation.
Apparently Grand Lodge has decreed that it shall be published, posted to every member, and paid for by the
Lodge. This, to my way of thinking, is a guaranteed method of making it financially successful, but does
Freemasonry have to depend on these methods. Might I make the suggestion that the journal be taken off the
compulsory list, but supplied to individual Lodge subscribers. This will soon prove its worth, its popularity
and above all its need. I make no prophecy as to the eventual result.
As mentioned by J. F. Wilson in the July issue the Directory is the most valuable part of the issue. I agree but
I also suggest that the publication of this is a right and a duty of Grand Lodge. With the good of Freemasonry
at heart I offer this criticism. G. E. Turley (P.M.)
[This is part of a letter to R.W. Bro. R. H. Ashby, Grand Representative of the Grand Lodge of Israel Near
the Grand Lodge of N.Z., dated August, 1973.]
Thank you for both copies of the New Zealand Freemason sent to me, which I enjoyed reading. I am looking
forward to your next editions. I take this opportunity in congratulating you in achieving your own publication
from March this year.
I. Bar-Ner, I.P.G.M.
Grand Secretary,
Grand Lodge of the State of Israel.
While appreciating the views already expressed on the desirability of retaining the Directory portion of our
magazine, I feel consideration should now be given to the issue, in pocket size, of these listings twice yearly.
This would provide the required information in a more convenient form, especially for transient brethren,
enable greater space to be used for narrative and slightly more advertising. By retaining the same charge as
now applies to each Lodge, and the additional income from advertising, no loss in revenue should be
sustained while each individual member would receive a useful Masonic directory.
I feel that by having a greater number of pages available for narrative this will give contributors more scope
to broaden the content of what should continue to develop into a worthy Masonic publication.
P. R. Horneman (P.M.)
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The Jewish View of the Golden Rule
Your article entitled "The Jewish View of the Golden Rule" was very interesting, but one that I feel might
disturb or puzzle some brethren. Recently, in a T.V. broadcast, Prof. William Barclay, speaking on the
Christian Ethic, had this to say:
"The Old Testament Ethic tends to say, 'thou shalt not', and the plain fact is that it is Christian teaching that
you can't be a Christian by not doing things, it's just impossible. Now Jesus shows this in what we generally
call The Golden Rule'. Before Jesus, many people had stated the golden rule in its negative form, 'don't do to
others what you don't want them to do to you', but Jesus changed this. He said, 'Do to others what you want
them to do to you.' Now, that's far harder. It's not really hard not to do things. Not all that hard not to criticise
people. It's much more difficult to give them the word of praise that they want. It's not all that hard not to
hinder people, but to help them is much harder. But the Christian ethic has this positive attitude. This is
Christian love. Christian love is the desire, the continuous desire, to help even the man you don't like. It's an
attitude of the Will, not just the reaction of the heart, and it means that the Christian flings himself into the
service, even of people he dislikes and doesn't want to see at all. This is Christian love."
So there appears to be two points of view for the brethren to judge and sum up, and apply according to their
own way of life. I. R. Matheson (P.G.S.)
Answers to Correspondents
P.J. Mepham, P.M.: Thank you for the reminder. Brethren generally should note that the term "sitting
Master" should not be used. The proper term is "Master", "Worshipful Master", or "Past Master".
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QUERIES
[A series of 10 queries has been received which we have have submitted to a very senior Past Master, of very
wide experience. His answers may be different from yours, but as the queries and answers appear in this and
future issues, you will be able to match your own answers with those given.]
Q: Every candidate is told before initiation that there is nothing in Freemasonry which is incompatible with
his religious duties. Yet the Craft has been condemned by such churches as the Roman Catholic, Greek
Orthodox, Presbyterian Church of Scotland, of Ireland, and of America, the Salvation Army, the Dutch
Reformed Church of South Africa, and the Methodist Church in England. How do you explain this?
A: There is nothing incompatible in Freemasonry with the principles of Christianity, Judaism,
Mohammedanism, and various other religions. Some Church objections are based on misunderstanding,
and some are based on the practices of the older French bodies and others which repealed the
requirements of a belief in a Supreme Being. Possibly some are based on the belief that there are
Freemasons who state that the Craft is sufficient religion for them. The Roman Catholic Church has
recently modified its attitude, and in New Zealand there arc some of its adherents who are joining the
Craft with the approval of their religious advisers. There are large numbers of clergymen of various
churches who are loyal and enthusiastic Craftsmen. During the First World War I was in a refectory of a
Lodge when the Chaplain, a Jewish Rabbi, took coffee with a visiting Presyterian Minister and a
Salvation Army Officer. If the questioner supplies the reasons advanced by the various churches he
mentioned they can be discussed and answered.
Q: I am concerned at the interpretation that is put on Freemasonry by such writers as Wilmshurst, Ward, and
several others. Most brethren would be acutely embarrassed to be associated in any way with some of
their ideas. Yet these books continue to he printed and their authors receive commendations from Grand
Lodge. Why?
A: All students of Freemasonry are entitled to express their various interpretations of the ceremonies of the
Craft, and others to disagree with them. From my memories of Ward's and Wilmshurst's books I cannot
think of any of their writings as being anti-masonic or unmasonic.
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AN OVERSEAS WELCOME TO US
A senior sister journal in Freemasonry, from Seattle, Washington, has extended us a pleasant welcome to the
ranks of Masonic publications, for which encouragement we are most grateful. The Masonic Tribune, in its
pages of 18 June, 1973, has given us a whole column. Among other things, in addition to quoting from our
Grand Master's foreword, it has this to say.
"The Masonic Tribune, which has survived fifty-five years of service to the Fraternity, throughout
depression and prosperous times, extends a fraternal welcome to the new project of New Zealand Masons.
We wish it well and hope that it will be effective in dispersing the rays of Masonic freedom and dispelling
ignorance and darkness in every land in every clime. Congratulations to the brethren in the Southern
Hemisphere."