The Cabletow

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Part of The Cabletow

Title: The Cabletow
Issue Date: Volume II (New Series No. 4) April 1960
Year: 1960
Language: English
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extracted text: MWB MACARIO M. OFILADA Vol. II (New Series) VOL. II (New Series) No. 4 April 1960 Published in January. April, July and October of each year by the Grand Lodye of the Phil, 1440 San Marcelino. Manila. Re-entered as Sevond Class Mail Matter at the Muiulu Subas-ipUon Rale — Pl.00 a rear MACARIO M. OFILADA Editor-In-Chief Donrd of Editors: LUTHER 3. BEWLEY. JUAN S. ALAMO. WILLIAM QUASHA HOWARD R. HICK. ESTEBAN MUNARRIZ. SIDNEY M. AUSTIN EMILIO M. AS1STORES. EDWARD F. STEWART. MACAIUO C. NAVIA JOSE DOMINGO FLORENCIO A ELECTED GRAND LODGE OFFICERS Macario M. Olilada (12) Mont Wor. Grand Master Luther B. Bewley (3) ... Deputy Grand Master William H. Qunsha (80) . . Junior Grand Warden Howard R. Hick (1) ............... Grand Treasurer Esteban Munarriz (14) ........ Grand Secretory APPOINTED GRAND LODGE OFFICERS Macario C. Navia Cf*H> ........... Grand Chaplain Pedro M. Glmenez (01) ............ Grand Orator Edward A. Dellle (D ......... .Grand Mondini Teofilo Gttudiz (5(5) .......... Grand Bible Dearer Hermn^ciK-6 I*. Oliveroe (82) Senior Grand Antonio M. Donado (2) .. Junior Grand Leelnrrr Manuel M. Crudo (4) .... Senior Grand Deacon Perry C. Curtis (3) ........ Junior Grand Dencon Rainon J. N Lachlca (11) Junior Grand Slrwnrd Joso Ma. Cajucom. Sr. (1)5) .. Grand Pursuivant Mar'ininno Eocuerra (21) ....... Grand OrennlM DISTRICT DEPUTY GRAND MASTERS District N District N District N District N Dlstrlrl N District N District 1 District N District N District N District N .... Amreto Belleorio (130) ....... ... Bob Murphy (123) In this issue.... Grand Master’s Message . p. 121 The Evils of ‘Religious Test’ in our Democracy p. 123 /?// Senator Claro M. Recto Getting Along With People............................ p. 135 By Rear Admiral Arthur F. Spring Mga Hati-Hating Tahanan........................ p. 142 By VWB Doroteo M. Joson Where Else Lies the Future? ........................ p. 144 Masonry, the Unfinished Task ............................... p. 146 By MWB Macario M. Ofilada Masonry, a Successful Ex perimental Science .... p. 153 By 117,’ Ong Chiao Seng Handsome or Ugly........... p. 158 By RWB William H. QKasha Brotherly Love, Relief and Truth...................... p. 161 By WB Domingo F. Nl. Domingo History of Balintawak Lodge No. 28............... p. 162 By WB Victoriano A. Tanafranca Official Section............... p. 166 Officers of Lodges........... p. 169 tytattd Tfa&Mye HOLD THAT WALL BETWEEN THE STATE AND THE CHURCH To my Brethren, GREETINGS: Soon I shall go. I shall not pass this way again. Heed, then, this my last message to you: HOLD THAT WALL BETWEEN THE STATE AND THE CHURCH! See that the State do not meddle or interfere with the business of the Church, which is religious. But by the same token, see, too, that the Church keep off from the affairs of the State, which are secular. There are multiple compelling reasons for my choice of this my last testament to you. First, because one Church is trying to breach the Wall and invade the domain of the State in violation of the Con stitution. Second, because the re-union would mean the dissolution of our liberties; third, because they were Masons who figured pro minently among those who purchased our liberties with their own lives; and fourth, because that Wall should not and shall not be violated now without a fight as long as a Lodge of Masons can work in this country. Even a scalded animal can remember its painful lesson, and acts accordingly for its own preservation. We cannot do any less— we must not forget ours. We cannot turn back the clock now and allow the evils of the Inquisition to spread its stifling mantle over this country. There is going to be no more Inquisition with its presents of anguish and widows and orphans if we do not permit any move toward the re-union of the State and the Church. The enemies of the Church — within the Church — will keep on trying to breach that Wall. Of late they made open avowal of that intent in a public speech given by their robed mouthpiece whom they did not repudate. They flouted this intent by their open endorsement of candidates for public office — their strategy being to infiltrate the 121 government and control its machinery, eventually to amend the Con* stitution and demolish that Wall, and ultimately not only to effect uate the liaison between the State and the Church, but also to sub* ordinate the State to the Church. God forbid that such should come to pass. It behooves us all Masons to prevent it, and save our own lives and our own liberties and those of our posterity. I warn you, Brethren, that the enemies of the Church within the Church will attempt to destroy anyone guarding that Wall. They are most resourceful in both cunning and lucre. They will stop at nothing. They are past masters of intrigue and power politics, and they have no dearth of decoys among the flower of our youth who do not know any better. They will quibble, use that they would pass as logic and legal hermeneutics to trap the naive and the credulous. But the fact re mains that not only the Constitution, the Courts, and lay thinkers of world renown recognize the fact and the wisdom of the separation of Church and State: The Vatican is committed to it, and so are its Prelates of note who are conscientious of their responsibilities. And this is as it should be, for Christ Himself so decreed when He stated that His Kingdom is not of this world. But the enemies of the Church within the Church and their stooges would repudiate even Christ. They pay Him lip service, and do Him disservice. If by their rabid zeal they themselves would harm the very Church they are supposed to protect, what would they not do to them who stand in their way? And so, my Brethren, this, then, is my testament to you: — Hold and preserve that Great Wall between the Church and the State, for it is that Wall that preserves our liberties and protects us and our wives and our children and our posterity from the hopeless existence in another long night in the jungle. Grand Master 122 THE CABLE TOW April I960 The Evils of 'Religious Test’ in Our Democracy (Speech delivered by Sen. Claro M. Recto on the occasion of the conferwent upon him of the Degree of Doc tor of Humanities (honoris causa) by the Central Philippine University (Ilo ilo) on Feb. 19, 1960). Mr. President, Members of the Fa culty, Ladies and Gentlemen: Two years ago I had the honor to speak before the Free and Accepted Masons of the Philippines on the subject of Church and State under the Constitution. It was an after-dinner affair and could not, on such an occa sion. treat the subject as comprehen sively as its importance requires. This evening, as this great institution of learning has been pleased to confer upon me one of the highest distinctions within its gift, for which I am verv grateful, I shall take leave to elaborate on the same topic, convinced as I am that the conditions that prompted my previous discussion arc threatening to he the ever dominant factors in the re lations between Church and Stale in this country, in their most perilous as' pec.: the game of power-politics which may culminate in the establishment of a slate church. 1 do not propose to rcpca: what I said licfore the Masons but shall endeavor to bring out new points and make the necessary ampliI icaiions and qualifications of my prev ious statements. In the light of the provisions of our Constitution on the separation of Church and State, which are mere re productions of their American counter parts as may be seen in McKinley’s instruction to the Schurmann Com mission, the Philippine Bill of 1902, and the Philippine Autonomy Act of 1916, better known as the Jones Law, the first question that comes to mind is, should such provisions be under stood solely in the sense that the State shall not interfere in the free exercise of religion, or should they be taken, as they should, to mean also that the Church is likewise enjoined from in terfering in lhe affairs of the State? The answer is that both the Church and the State are enjoined from inter fering with each other’s affairs. McKinlev’s instruction to the First Philip pine Commission — unquestionably one of lhe most enlightened docu ments in Philippinc-American rela tions—provide not only that "no law shall be made respecting an establish ment of religion'’ and that "the free exercise and enjoyment of religious profession without distinction or pre ference shall lorever be allowed,’’ but they contain the definite pronounce ment that “the separation between* State and Church shall be real, entire and absolute." This last sentence has been carried explicitly either to the Philippine Bill of 1902, to the Jones Law, or to the Constitution. Such precaution, in my opinion, was not deemed necessary. The injunctions in 123 the American Constitution which were incorporated first in the Jones Law and later in our Constitution that "no religious test shall be required for the exercise of civil or political rights” and that "no public money shall be appro priated, applied or used, directly or in directly, for the use, benefit or support of any sect, church, denomination, sec tarian institution, or systems of reli gion,” proclaim, although expressed differently, the same principle which is, that the "separation between State and Church shall be real, entire and absolute.” In other words, there Senator Claro M. Recto President, Constitutional Convention should be not only freedom of the Church from the State in matters spiritual, but also freedom of the State from the Church in temporal or civil affairs. The U.S. Supreme Court spoke most appropriately in this res pect in Everson v. Board of Educa tion. 330 U.S. 1: 'The structure of our government has for the preservation of civil liber ty, rescued the temporal institutions from religious interference. On the other hand, it has secured religious li berty from the invasion of the civil liberty." No other construction should attach to this particular provision of our Con stitution, regardless of the difference in the relative positions of the Church and State in the two countries at the respective times of the adoption of their Constitutions. In other words, the same reason for protecting a minority religion from the interference of a po werful State should also apply for the protect ion of lhe State against inter ference from a powerful church to which the great majority of the na tional population- belong. To use a popular expression, what is sauce for the goose is sauce for the gander, or ought to he. “Not simply an established church” — the U.S. Supreme Court says — "but any law respecting an establishment of religion is forbidden... The purpose was not to strike merely at the offi cial establishment of a single sect, creed or religion, outlawing onlv a for mal relation such as had prevailed in England and some of the colonics, but to do away entirely with such relation ship. . . The object was broader than merely separating church and state; it was to create a complete and permanent separation of the spheres of religious activity and civil authority by comprehensively forbidding every form of public aid or supplement for reli gion. . . Neither a state nor the Fede ral Government can set up a church, neither can it pass laws which aid one religion, aid all religions, or prefer one religion over another, and neither can, 124 THE CABLE TOW April 1960 openly, or secretly, participate in the affairs of any religious organization or groups and vice-versa.” (Sverson v. Board of Education, 67 S. Ct. 506.) “The law knows no heresy, and is com mitted to the support of no dogma, the establishment of no sect.” (Watson v. Jones, U.S. Supreme Court, December Term, 1871.) But it is on the particular injun ction of the Constitution that “no reli gious test shall be required for the exercise of civil or political rights.'’ that I wish to focus my attention this evening. The fact that this injunction, as well as others intended for safe guarding the principle of separation of church and state, is addressed to the State and to its legislative department in particular, docs not preclude the mo ral obligation on the part of all reli gious denominations, especially the most numerous and powerful Church, to abide by the spirit of the constitu tional command by abstaining from such political activities as would natu rally imply exertion of moral pressure, through the use of the pulpit or the confessional or other means of moral suasion, for applying certain religious tests to political programs and qualifications of candidates for office. Such church or religious denomination as would engage in such activities would be guilty of a an infringement of this particular precept of the Con stitution, perhaps not in the legal sense lor lack of appropriate implementing legislation, but unquestionably in the moral sense, which for religious lead ers should prove no less compelling. It is to be deplored that in recent years the most numerous Church in this country, not satisfied with the hold it has on the fealty of four-fifths of the nation as no government has ever enjoyed or will enjoy here, has made use of its privileged position by demanding from candidates to public office, particularly the elective ones, certain religious tests and pledges of allegiance. The imme diate purpose, of course, is to acquire through p» licy-making government officials, control of the public affairs and ultimately to establish here a truly theocratic state, which, according to Lord Acton, a liberal Catholic and great English scholar, is “the most dangerous form of absolutism.” We have been witnessing from time to time die organization of sectarian professional groups. We already have a lawyers sectarian association, and on ly recently certain local physicians who, claiming to believe that they should consider religion in the practice of their profession, have grouped them selves into a sectarian association of physicians. We may will expect to see a sectarian association of apothecaries organized one of these days, and other similar ones, until there shall not be a single profession or occupation with out its own sectarian association. I do not say all this in any spirit of levity or irreverence; rather I want to bring out the possible motive behind the formation of these religio-professional groups. 1 believe it pointless, for example, to qualify an association of* lawyers, or pharmacists, or doctors, as a sectarian association unless lhe in tention is to convey the impression that theirs is a better breed of lawyers or doctors or druggists, than any other be cause of some special divine dispensa tion bestowed upon them; it smacks too much of sanctimonious smugness. Political motives must lie behind all THE EVILS OF RELIGIOUS TEST 125 this, for it is easy to see that a good number of these organizations would present a formidable front in any elec tion. I do not condemn the formation of associations by professionals, but 1 entertain serious misgivings about any sectarian appellation being appended to the names of their organizations. At the time the most numerous Church in this country moved onto the political stage, a young Filipino priest, reputediv an intellectual in his own re ligious order, made in the course of a public address at the Luncta, with the evident placet of the corresponding hierarchy — quitacet consentire vicletur — the most daring proposal that there should be a Union of Church and State, with the Church assuming naturally the leadership in the unholy partnership. Such a proposal would require the appropriate amendment of the Constitution, which is most likely to happen should the most numerous Church obtain the necessary control of the legislature. In the last three elections the most numerous Church made its influence felt. There was a small chosen group of ambitious political upstarts — the youth elite, so to speak — who took to the field with the unmistakable bless ings and patronage of their Church hierarchy. Although this group did not carry officially its sect’s banner, it was to all intents and purposes just that, with no pretenses at being any thing else. It was identified with the Church in question and it received the latter’s unqualified and unstinted support through pulpit and confession al and through religious schools and associations all over the country. Priests and nuns in charge of private schools were particularly aggressive in their new found militancy. The haloed candidates of this group were presented to the electorate as the hol iest among the holy, and, since they carried the standard, albeit unofficial, of their Church, the implication was that, at least for the voter that belongs to it, they were the only ones fit, un der bulls and encyclicals, for public office. The irony of all this is that while the government is enjoined by the Constitution from imposing or requir ing religious test for any office, it is a religious establishment, the most nu merous in the country, that is doing so,. Although this religious establish ment did not fare as it had expected in the last three elections, there is no doubt that its incursions into the po litical field should not be taken lightlv. If these inroads are not curbed now, the day is not far off when we shall sec the halls of congress being used to proselytize the nation and the people legislated into one religious faith. An established church, which is another name for union of Church and State, consecrated by appropriate constitu tional amendment, would be the tragic result. It is still time for us, Filipinos, ir respective of religious beliefs, not only to remind ourselves of the teachings of Christ and the fathers of the Church throughout the centuries, but to profit by the lessons of the past. Did not Jesus tell the Pharisees when the latter attempted to entrap Him in to opposing the power of Rome, to ‘ render unto Caesar the things that arc Caesar's and unto God the things that are God’s?” Did He not say on another occasion that “His Kingdom is not of this world?” Did not Saint Paul say 126 THE CABLE TOW April 1960 in his epistle to the Romans: “There is no power but of God; the powers that be arc ordained of God; whosoever, therefore, resisteth the power, resisteth the ordinance of God; render therefore to all their dues; tribute to whom tribute is due; fear to whom fear; honour to whom honour?1' Who are we to challenge God’s com mand? As Bernard Bosanquct says in his ‘The Philosophical Theory of the State,” p. 265: “Only the separation of Church and State, and the division of the Chur ches against one another, have made it possible for the State to exhibit its own free and ethical character in true fullness, apart from both dogmatic au thority and anarchic fanaticism.” And David Dudley Field, a famous American jurist, in a speech he deli vered in Chicago in 1893: “The greatest achievement ever made in the cause of human progress is the total and final separation of the state from the church. If we had no thing else to boast of, we could claim with justice that, first among the na tions, we of his country made it an article of organic law that the relations between man and his Maker were a private concern into which other men had no right to intrude." Origen, one of the early Fathers— he hved in the 3rd century — admo nished that ‘Christians should not take part in the government of State, but only of the ‘divine nation’,” that is, the Church; and rightly so, because “most people regard politics as ‘world ly and unworthy of any really holy man.” This same doctrine, according to Bertrand Russell, “is implicit in Saint Augustine’s City of God,” so much so that “it led churchmen, at the time of the fall of the Western Em pire, to look on passively at secular disasters while they exercised their very great talents, in Church discip line, theological controversy, and the spread of monasticism.” Writing to a correspondent in Constantinopole, Gregory the Great said: “What pleases the most pious empe ror, whatever he commands to be done, is in his power. . . As he determines, so let him provide. What he does, if it is canonical, we will follow; but if it is not canonical, we will bear it, as far as we can without sin of our own. . . . Rulers should not be criti cized, but should only be kept alive to the danger of hell-fire if they fail to follow the advise of the church." Pope Nicholas 1 of the 8th century replied to an angry letter of Emperor Michael Ills “The day of King-Priests and Emperor-Pontiffs is past; Christianity has separated the two functions.” Gelasius, a pope in the fifth centu ry, laid down the principle of separa tion of Church and State in the fol lowing words: “x x x It may be true that before the coming of Christ, certain per sons. . .. existed who were at the same time priests and kings, as the holy scripture tells us Melchizedech was. “x x x But, after the coming of Christ (who was Himself both the true king and the priest), no emperor thereafter has assumed the title of priest and no priest has seized a regal throne. ... x x x He separated the kingly duties and powers from the priestly, according to the different functions and dignity proper to each, xxx The soldier of the Lord should be as little as possible entangled in se cular business, and that one involved THE EVILS OF RELIGIOUS TEST 127 in secular affairs should not be seen occupying the leadership of the church.” (Master of Political Thought) bv Michael B. Foster, vol. I, pp. 231232.) Pope Leo XIII, in his Encyclical "Immortale Dei” (November 1, 1885) said: “It is generally agreed that the Founder of the Church, Jesus Christ, wished that the spiritual power to be distinct from the civil, and each to be free and unhampered in doing its own work, not forgetting, however, that it is expedient for both, and in the in terest of everybody, that there be a harmonious relationship.” Tornai, a canonist of the twelfth century, spoke in this wise: “Within one commonwealth and under one king are two peoples; as there are two peoples, there are two ways of life; as there are two lives, there are two authorities; as there arc two authorities, there is a two fold or der of jurisdiction. . . the two peoples are the two orders in the church, cle rics and laymen; the two ways of life are the spiritual and the carnal; the two authorities arc the priesthood and the kingship; the two-fold jurisdiction is the divine law and the human. Give to each its due, and all will be in har mony.” (Masters of Political Thought, by Michael B. Foster, vol. I, p. 233.) Reichersberg, another famous churchman of the twelfth century, who supported the Pope in the Inves titure controversy, said; “Just as the emperors sometimes ar rogated to themselves functions be longing to the priesthood and the church; so they (the priest) on the other hand imagine that their priest hood confers on them also an imperial, or more than imperial power... What then will have become of those two swords of the Gospel, if the apostle of Christ shall be all, or if the Emperor shall be ail. If either the Empire or the priesthood shall be robbed of its strength and dignity, it will be as though you were to take one of the two great luminaries from the sky.” (Id., p. 235.) Don Luigui Sturzo, a distinguished Catholic Italian scholar, speaking of the separate functions of Church and State, says; “Every attempt to overstep such limits, from cither side, has vio lated the laws of nature and those of revelation.” (Church and State, vol. I, p. 28.) Lord Acton in his “Political Philosophv,” pp. 43-44, remarked: “If a Church is united with the State the essential condition of free dom vanishes. It becomes officialized. And those who govern the Church are tempted to divert its influence to their own purposes. Similarly, the support of the Church dangerously increases the authority of the State, by giving a religious sanction to the behests of the State. This increases the danger of despotism.” Under the terms of the Lateran Treaty with Italy, which was conclu ded in 1929, the Holy See not only agreed that Catholic organizations would abstain from politics, but it de clared that “it wishes to remain, and it will remain extraneous ro all tem poral disputes between nations and to all international congresses convoked for the settlements of such disputes un less the contending paries make a con cordant appeal to its mission of peace; 128 THE CABLE TOW April I960 nevertheless it reserves th righ in eve ry cases to exercise i'.s moral and spi ritual power.” In the “Report on Church and State" (Messages and Decisions of Ox ford (1957) on Church, Community, and State, pp. 27-40), it was declared that “The Church as the trustee of God’s redeeming Gospel and the State as the guarantor of order, justice, and civil liberty, have distinct functions in regard to society. The Church’s con cern is to witness to men of the real ities which outlast change because they are founded on the eternal will of God. The concern of the state is to provide men with justice, order, and securin' in a world of sin and change. As it is the aim of the Church to create a communin’ founded on divine love, it cannot do its work by coercion, nor must it compromise the standards embodied in God’s commandments bv surrender to the necessities of the day. The State, on the other hand, has the dun' of maintaining public order, and therefore must use coercion and accept the limits of the practicable." The "New Catholic Dictionary,” published with the “nihil obstat” of the ecclesiastical authorities concerned, contains the following significant state ments: “Religion and politics were unfortu nately inextricably mixed. Church and State were so united that dislo yally to one was disloyalty to the other. One could not be a heretic without being a traitor. It is to be hoped that ■we have progressed beyond such a condition.” (p. 362.) The position of the most numerous Church in the Philippines has, for reasons known to all, been most en viable. And it acquired the privileged position that it enjoys, without engag ing in politics, without attempting to carry its militancy to the field of tem poral affairs within the exclusive pro vince of the State. All the above is a far erv from the following pronouncements, of dubious wisdom and logic, of a well-known or gan of the hcirarchy of lhe most nu merous Church in the Philippines: ‘The Church — as far as our Consti tution and civil laws are concerned — has every legal right (even if she does not always use it) to be in politics, partisan {politics. “At least the Church has as much legal right as any other group; as much as the iglesia ni Kristo, the Aglipayans or the NPM (National Progress Movement). All of us Filipino Catho lics — clerics and lavmcn — are citizens of this country, and therefore we are legally entitled to participate in Phil ippine politics. Wc have a right to good government — and therefore, like all other citizens, we have a right to 'meddle' — if wc may still use that term — in our own politics, from pre sidential elections to the election of barrio lieutenants. We need not apo logize for ‘meddling’ — for this is no meddling, this is rightful participaI venture to foretell that, in the liglit of the events of the recent past, unless the hierarchy of the most num erous Church withdraws definitely and completely from lhe field of newly founded activities, the nation will eventually find itself sucked into the maelstrom of a religio-political war with the said Church on one side and on the other a j>owerful alliance not THE EVILS OF RELIGIOUS TEST 129 only among those who belong to other religious denominations, but also a sizable portion of its faithful who, be cause of nationalism or civil libertar ianism, would refuse to follow their spiritual leaders in such a purely mun dane crusade. It is irrelevant whether the numerous Church or its allied op ponents emerge victorious in such a battle, for the outcome will be the same as in the ones between Hilde brand and Henry IV and their respec tive successors, and between the thir teenth-century popes and the Hohenstaufen: "the usual outcome," in the words of Toynbee, “of all wars that arc fought out to the bitter end: the nominal victor succeeded in dealing the death-blow to his victim at the cost of sustaining fatal injuries himself; and the real victors over both bellige rents were the neutral tertii gaudeittes,” in our case the tertii gaudentes. the happy onlookers, if I may be al lowed to translate those Latin words frcelv, would be the enemies of our nation and people, the real beneficiar ies of such a tremendous national mis fortune. "The tragedy of the Hildcbrandine Church” — proceeds Toynbee — "is a prominent example of spiritual regres sion precipiated by a church’s becom ing entangled in mundane affairs and committed to secular modes oF action as an incidental consequence of its trying to do its own business. There is, however, another broad road lead ing to the same spiritually destructive worldliness. A church incurs the risk of falling into a spiritual regression in the ven' act of living up to its own standard motives that are found par tially expressed in the righteous social aims of mundane societies, and these mundane ideals may be achieved all the more successfully by those who are aiming, not at these ideals as ends in themselves, but at something high er.. .” It shows “how Hildebrand was dragged over the precipice by an appa rently inevitable concatenation of causes and effects. He would not be a true servant of God if he did not throw himself into the struggle to re claim the clergy from sexual and fi nancial corruption; he could not re form the clergy unless he tightened up the organization of the Church; he could not tighten up the organization of the Church without arriving at a demarcation of jurisdictions of church and state; and since the functions of church and state were, in the feudal age, inextricably entangled, he could not arrive at a demarcation satisfactory to the Church without encroaching on the sphere of the State in a manner which the state was justified in re senting. Hence a conflict which be gan as war of manifestoes had rapidly degenerated into, a war of force in which the resources of each side were ‘money and guns’.” If the numerous Church in the Phil ippines emerges triumphant in such a struggle the immediate result will be its establishment as lhe State Church and the destruction of our repub lican form of government. In such an event we must be prepared for “the oppressive measures” such as those "adopted, and the cruelties and pun ishments such as those inflicted, by the government of Europe for many ages, to compel parties to conform to their religious beliefs and modes of worship to the views of the most nu merous sect, and the folly of attempt ing in that wav io control the mental 130 THE CABLE TOW April I960 outward conformity to a prescribed standard," when in many instances “they were seen upholding the thrones of political tyranny,” but ‘‘in no in stance were they seen the guardians of the liberties of the people,” because ‘‘rulers who wished to subvert the public liberty found an established clergy convenient auxiliaries,” if I may borrow the words of the US Supreme Court in Davis v. Beason, 133 U.S. 333, in Zorach v. Clauson, 334 U.S. 306, and in Everson v. Board of Edu cation, 330 U.S. 1. And we must be prepared also for a situation similar to that which obtain ed in the world in the early part of the fourth century when — as wc are told by Chester C. Maxey in his ‘‘Po litical Philosophies,” pp. 98, 97-98, 110-111— "Christianity was proclaimed lhe official and only lawful religion of the empire by the Emperor Theodo sius.” and “had departed far from the simple creed of Jesus and the robust theology of Paul,” because ‘‘by master ly tactics in the arena of politics it had captured an empire, had become the most formidable engine of religo-political authority the world has ever known... The Christian conquered, but not the Galilean... Tile church, despite its spiritual ideals, had become so encumbered with material posses sions and so preoccupied with the ma nagement of its vast properties that it was lor all practical purposes a secular concern. As such, it was involved in almost every move of the stormy poli tics of the period. . . xxx.” In this respect we are reminded by Bertrand Bussell in his "History of Western Philosophy,” that "When lhe State became Christian there were dis puted elections, and theological quar rels..., and also quarrels for worldly advantages..., they were corrupted by the wealth and power that they owed to the benefactions of the pious.” (Pp. 329, 332, 398-399.) As Fred Hamlin puts it in his book "Land of Liberty", when a Christian State was established, they would com pletely forget the principle which they had invoked. The martyrs died for conscience, but not for liberty. Today the greatest of the Churches demands freedom of conscience in the modern States which she does not control, but refuses to admit that, where she had the power, it would be incumbent on her to concede it.” (Pp. 94-95, 4950.) Even Catholic writers and journalists share this view, the brilliant Louis Veuillo; (1813-83) being quoted as having said in a frank statement to the radicals and Protestants of his lime: “When you .are lhe masters we claim perfect liberty for ourselves, as vour principles require it: when wc arc the masters we refuse it to you, as i is contrary to our principles." (Quoted bv W.E.H. Lecky, Democra cy and Liberty, vol. II. p, 25.) In the union between Church and State, because of circumstances and conditions such as traditional practices, solemn concordats, or the character and ]x?rsonahiv of the man who happens to he at the helm of one or the other institution, one will necessarily domi nate the oilier, and in not a lew cases the Slate has dominated the Church. Thus a situation may develop here parallel lo lhat obtaining at present in Spain where, by virtue of a concordat, the appointment of all Spanish eccle siastical authorities from canons to the THE EVILS OF RELIGIOUS TEST 131 primate is in the Stale, and where Catholicism is declared to be the only religion of the Spanish people (A. Victor Murray, "The State and the Church in a Free Society,’’ p. 106). Or the one described by Bertrand Russell in his cited work: ‘’There arc thus, from the first, a curious interdependence of pope and emperor. No one could be emperor unless crowned by the Pope in Rome: on the other hand, for some centuries, everv strong emperor claimed the right to appoint or depose popes. The me dieval theory of legitimate ]x)wer de pended upon both emperor and pope; their mutual dependence was galling to both, but for centuries inescapable. 1 here was constant friction, with ad vantage now to one side, now to the other. At last, in the thirteenth cen tury, the conflict became irreconciliable. "During the tenth century, lhe pa pacy was completely' under the control of the local Roman aristocracv. There was, as yet, no fixed rule as to the election of popes; sometimes they owed their elevation to popular ac claim, sometimes to emperors or kings, and sometimes, as in the tenth cen tury, to rhe holders of local urban po wer in Rome. Rome was a- this time, not a civilized citv. as it had still been in the time of Gregor)' the Great. At times there were faction fights; at other times some rich family' acquired control bv a combination of violence and corruption. “x x x the papacy’ became, for about a hundred years a pcrouisite of the Ro man aristocracv or of the counts of Tusculum." (Pp. 392-393, 397, 398.) It is hoped that the hierarchy of the most numerous Church, disregarding the misguided counsel of ambitious politicians within its fold and its ine_ flectivc spokesman in the press will save from certain disaster not only its organic unity and its privileged posi tion in the country, but also the sys tem of government established here under the Constitution, by helping maintain the absolute separation of State and Church, which means com plete abstention of the latter from all political controversies, relying solely on the value of prayer and example and on the promise of Christ that He would be with His Apostles “even un to the end of the world,” and remem bering with James Madison in his “Me morial and Remonstrance against Re ligious Assessments,’’ “that this Reli gion both existed and flourished, not only without the support of human laws, but in spite of every opposition from them; and not onlv during the period of miraculous aid, but long af ter it had been left to its own evidence, and the ordinary care of Providence: nay, it is a contradiction in terms; for a Religion not invented by human po licy must have preexisted and been supported before it was established by human policy. It is moreover to weaken in those who profess this Re ligion a pious confidence in its innate excellence, and the patronage of its (divine) Author; and to foster in those who still reject it a suspicion that its friends are too conscious of its fal lacies to trust it to its own merits.” The hierarchy will certainly find it wise and profitable to follow the exam ple of Archbishop Murray of St. Paul who issued lhe following pastoral to the pricsis of his archdiocese: 132 THE CABLE TOW April I960 “*Wc forbid any priest, secular or religious, to discuss in public any question dealing with legislation of a political nature or affecting candidates for political office. If, in relation to such a topic, there seems to be any matter involving a religious or moral problem which a clergyman thinks should be discussed in public, he must first obtain the permission of the Ordi nary of this archdiocese after setting forth his view of the question and the treatment it deserves.’' (Archbishop John Murray of St. Paul, as quoted in Church and State in the U.S. by Anson Phelps Stokes, vol. Ill, p. 471.) When shall wc be fortunate to see a Filipino bishop meting out to politi cian-priests of his diocese punish ments similar to that imposed upon Father Edward McGlynn (1837-1900) in 1887, who was removed from his pastorate in New York City by Arch bishop Corrigan because of his activ ities in support of Henry George’s candidacy for mayor? Father Mc Glynn was later excommunicated be cause he declined to go to Rome to make submission to the pope. (Schles inger, Arthur M., The Rise of the City, p. 343.) Allow me to end mv remarks by quoting from Wiiliam Temple: “The Church is a spiritual creation working through a natural medium. Its informing principles is the Holy Spirit of God in Christ, but its mem bers arc men and women who arc partly animals in nature as well as children of God. The nation as or ganized for acting is the State; and the State being ‘natural’ appeals to men on that side of their nature which is lower but is not in itself bad. Justice is its highest aim and force its typical instrument, though force is progressive ly less employed as the moral sense of the community develops: mercy can find an entrance only on strict con ditions. The Church on the other hand, is primarily spiritual; holiness is its primary quality; mercy will be the chief characteristics of its judgments, but it may fall back on justice and, even, in the last resort, on force. Both State and Church are instruments of God for establishing His Kingdom; both have the same goal; but they have different functions in relation to that goal. “The State's action for the most part takes the form of restraint; the Church's mainlv that of appeal. The State is concerned to maintain the highest standard of life that can be ge nerally realized by its citizens; the Church is concerned with upholding an ideal to which not even the best will fullv attain... Neither State nor Church is itself the Kingdom of God, though the specific life of the Church is the ver}’ spirit and power of that Kingdom. Each plays its part in building lhe Kingdom, in which, when it comes, force will have disap peared, while justice and mercy will coalesce in the perfect love which will treat ever)’ individual according to his need.’’ (As quoted in Stokes’s “Church and State,” vol. Ill, pp. 648-649.) Let it not be said—and these are mv parting words — of any one who has been graduated by this University that, during the years of learning that he spent within these walls he was ever told to support or not to support, un der threat of hellfire or excommunica tion, this or that political program or THE EVILS OF RELIGIOUS TEST 133 this or that seeker of public office, be cause of religious considerations. And may this University for years to come continue to be one of the most invio lable reservoirs of republican virtues and vital centers of religious tolerance on which alone the principle of reli gious freedom, correctly equated to that of separation of State and Church, can be firmly grounded, a principle that has found no more elo quent expression than in these noble words: “No one has a right to stand between another human soul and his God." I thank you. A A A Concerned Citizens and School Finance Joining hands in a common effort, a group of public-spirited citizens has come out with a plan to end the recur rent school crises by proposing slight increases in public taxation, the col lection therefrom to be used only for school purposes from year to year. The plan calls for a hundred per cent increase in residence tax, 25% in crease in estate and inheritance taxes; 25% increase in documentary stamp tax; revival of the collection by the national government of its share of municipal taxes; and the legalization of solicitation of voluntary contributions from public-spirited citizens for school purposes. From the foregoing new sources, an estimated annual income of P65,500,000.00 is hoped to be collect ed, said amount will accrue to The School Stabilization Fund which is automatically appropriated for the De partment of Education to be used in erecting new school buildings, creat ing new classes, buying textbooks, restoring Grade VII, reviving the sin gle-session plan, providing high schools with guidance counsellors, highly qualified science and mathematics teachers and well-equipped science lab oratories. It will be seen that the objectives of the group is to enable the Depart ment of Education to raise the stand ards of education in the country such that it will be the envy of educators in this part of the globe. The group, composed of educators, businessmen and leading citizens, is working together with Education Secretary Jose E. Ro mero, who is not sparing his every ef fort to solve the school problem. Ac cording to the leader of the group, the funds collected will be supplementary to the annual congressional appropria tion for education. The group has worked and re searched on the problem since 1958 and has come out with the proposals which it embodied in a bill for spon sorship and presentation in this session of congress. They have organized themselves so well that after they get congressmen to sponsor it, they will follow up their program by lobbying for the passage of the bill with the other congressmen to insure its passage at this session134 THE CABLE TOW April 1960 Getting Along With People By REAR ADMIRAL ARTHUR F. SPRING Remarks by Rear Admiral Arthur F. Spring, USN, at the Second An nual Convention of the eight Maso nic district at 34, F.&A.M., ruary I960. Lincoln Lodge number Olongapo on 20 FebMost Worshipful Grand Master Ofilada, District Deputy Grand Master Ramos, Worshipful Master Cruz, members of Masonic Lodges of Bataan and Zambalcs, distinguished guests, la dies and gentlemen: First, I would like to tell you why I am here today. 1 am here because of two paragraphs contained in the let ter of invitation sent to me by Mr. Niguidula, your executive secretary for this convention. I would like to read these two paragraphs to you. “Our fraternity is dedicated to the tenet that all men arc brothers be cause they arc the children of one God. From this tenet emanated the beautiful ideals on which your country has been founded, grown, and pros pered. With the guidance and assis tance of your people and on these same ideals we hope to build our coun try. “At present there seem to be a cleavage between our respective peo ples. ITis cleavage, wc believe, is due to the lack of understanding of the motives and aspirations, the customs and traditions of your people and ours. It is our earnest desire to heal this cleavage.” He further stated in his letter that I would be permitted to speak to you on any subject of my choosing. This makes all of you my captive audience. The programs arc printed and you are stuck with me. There isn’t much you can do about it now. May I say at this point that in my 34 years in the United States Navy, no officer or man has ever had any in fluence on my career because of my race — I'm Irish — because of my re ligion — I’m a Catholic — or because of my beverage preferences — I like scotch. I am not a philosopher, a sociologist, nor am I a psychiatrist. I have been trying hard to be a good sailor in the U.S. Navy and I have not stopped trying yet. This has been my one and only ambition and still is. During these 34 years. 1 have had, at various times, more than a quarter of a million officers and men either un dvr my command or under my direc charge. In that length of time, anyon is bound to learn little bit about hu man nature. It is on some of the more practical aspects of human na turc that I wish to talk with you today A few years ago, tragedy exploded at sea aboard one of our aircralt carriers, the USS Bennington. Many men were killed and hundreds were criticallv burned and injured. The people who wear the uniform that 1 wear take heroism for granted. In that incident, shipmates turned to and 135 worked for hours in smoke-filled com partments carrying bodies of dead and wounded into the open spaces. Self sacrifice became the order of the day. No orders, no requests, no requisitions; and, above all, no thanks were sought. Every man on that ship was interested in one thing only and that was his fel low man — every other man aboard that ship. As news of the disaster sped through radio and television into the homes of the nation, men and women of all ages, races, and creed wept and prayed and offered whatever they could in the way of help and cooperation. When the ship docked, thousands of people filled the dock area where the victims were being taken to hospitals in the nearby areas. These people were not thrill seekers or curiosity driven idlers. Only a few of the crowd were families and close friends of the men on board the ship. The rest were just simply people — all kinds of people whose hearts were thrown wide open toward their fel lowmen in suffering. Blood donors were turned away by the thousands. They couldn’t use all the blood that was offered. Doctors, clergymen, nurses aides, and volunteer workers of every sort worked around the clock for the wounded and the dying and to console the families of the young men who had already died. Over at the naval hospital, a sailor was observed throughout the entire day and far in to the night working without a break carrying out little tasks and menial jobs in the wards. Someone asked him about midnight how long he had been a hospital corpsman there at the hospital. “Oh, I am not a corpsman. I am a patient. 1 was here to have half my lung removed; but, if I can free some corpsman who is trained to help these boys who are burned, then I am happy to do anything I can.” Now, this is not a unique incident that happens only in America. Famil iar situations have brought similar res ponses time after time throughout my country and here in the Philippines as well. What is there about human beings that makes them so important to others? What good arc lhev? We are human beings. What good are we? Let’s take anyone here at this conven tion. I know you are as good, if not better, than I am. The chemist tells me that I am worth about $1.76 at current price. My body can boil down to enough fat for seven bars of soap, enough iron for a single nail, enough zinc to whitewash a church door, enough sulphur to de flea a dog, and enough phosphorous to make 24 matches. So, let’s face it. From the viewpoint of a chemist, neither you nor I am worth much in today’s market. Now, let’s forget the chemist and take the efficiency expert. How much are we worth in terms of work produced per day or in work potential? He could measure us statiscally in terms of horsepower. No matter how we fig ured it, he would end up in measur ing you and me in terms of our useful ness to others. This sounds pretty good, but is that really the way we want to be measured? Will this give us the answer to the question,” what good arc you and I?” I do not think you want to buy those words ‘‘useful ness to others” as a measuring rod of the worth of a human being. 136 THE CABLE TOW April 1960 If I wanted to prepare a rice field, I would rather have a carabao than any six of you. The carabao would be more useful to inc. If I wanted to get to Iba, I would rather have an au tomobile or a scooter than any twenty of you. If I wanted to make a road, I would rather have a bulldozer than any fifty of you. At this point, I may sound con fused; but 1 am not ready to buy the theory that you can measure a human being in terms of his usefulness to others, or by how much he or she can produce. If useful nos to others is the crite ria lor existence, then here would be the efficiency expert’s program. First, wc kill off all the babies because they cannot work; and they only cat food that could feed those who can work. Then, of course, we kill off all the feeble-minded, all the cancer-ridden, all the hopeless invalids. Then we kill everylxxly over 80 years of age. Then we look around, and we kill off every body who is apparently filling no use ful purpose — everybody who is pro ducing nothing. This program sounds ridiculous, but this program also sounds a little fami liar to vour generation and mine. It was only a few years ago that the Na zis set out to destroy the Jews in their gas chambers. Do you remember what Hitlers right-hand man, Goebbels, said about ]x?ople like von and me? He said: “I have learned to despise the human being from the bottom of my soul. He makes me sick in the stomach.” Let’s get back on lhe track. Obvious ly, you and I won’t buy the chemist’s evaluation of us, and we will agree that the efficiency expert's yardstick of use fulness doesn’t fit. We certainly don’t Bear Admiral Arthur F. Spring Commanding, Subic Naval Base buy the totalitarian or the communist view on human beings. Then, per haps we should be measured not by what wc can do, but by what we are. z\braham Lincoln had a birthday last week. He once said, “nothing stamped with the divine image and likeness of God was sent into the world to he trodden on and degraded and imbruted by its fellows.” 1 lonest Abe didn’t have to say all ihat. He could have said it in one word —equality. If wc were to be measured by our usefulness to others or by how much we produce, then how could de mocracy talk in terms of equality or human rights? Some men and women work harder and produce more than others. Some have greater talents. Some are more useful. Wc talk a great deal in America about equal rights. We broadcast to the world that our nation is rooted in the principles of liberty and justice for all. We say that all men arc created equal, GETTING ALONG WITH PEOPLE 137 and there is nothing in our constitu tion or bill or rights about usefulness. I mentioned Goebbels a minute ago; now, let’s hear what Nietzsche, who was the prophet of all forms of totali tarianism, had to say about equality. He said, “the equality of souls before God, this is a lie — this is Christian dy namite.” Certainly it is dynamite. It completely explodes all the false theories that man is a servant of the state, that man is worth only what he produces or that man can be measured in terms of his usefulness to others. The story of the philosophies of men such a Goebbels and Nietzsche in our own lifetime has been a story of tragedy written in blood, in suffering in the choking out of freedom behind gray prison bars, in the grim caverns of of concentration camps, and in the va por of gas chambers. Here in these sur rounding hills, these philosophies took their toll in the death march; and Fili pinos and Americans want no more of these philosophies. An iron curtain to day covers half of the world, shutting out all hope of real freedom, of liberty, of justice, and equality for all. We should remind ourselves that equality, justice, and freedom are the real issues at stake in the world today. We must understand the fact that cither a man is a man, a person of dig nity, of nobility, a creature of God, a being of priceless value whether he be a babe in the crib or a crippled old man, whether he be a musician or a ditch digger, a private or an admiral, a philosopher or an imbecile. On the other side of the iron curtain, he is a baboon, a machine, a faceless, heart less, soulless, meaningless number in somebody’s book. Filipinos and Ame ricans arc not yet ready to admit that bread and rice are political weapons and that only those who think our way can eat. You may say those things can hap pen in Europe or those things can happen in China, but they can never happen here. They certainly can hap pen here. They can happen here if we ever forget that the group, the community, or the country exists for the individual and not vice versa. They can happen here if we ever dis card the idea of the greatest good for the greatest number. In order to at tain the greatest good for the greatest number, it is obvious that we have to get along with other people. We all know that getting along with others under all circumstances js not the eastiest thing in he world for most of us. Many of us do get along with at least a majority of the people we meet. I have found that the key to get ting along with others includes the concept of respect for others—treating others as we would like to be treated in return. I think most of us in this room have said a pledge many times that in cludes the words, “liberty and justice for all.” What do wc mean by liber ty? What do we mean by justice? Let us say that liberty is freedom un der law and that justice is the giving to every man what is due him. We can well say that these twin columns are the foundation of our entire system of democracy. The words “liberty and justice for all” arc not intended to have a hollow ring. They mean a lot. Anyone who considers them simply a party line, or a few words wc teach our school children, or a handy phrase for fourth of July picnic 138 THE CABLE TOW April I960* docs not know much about the history of the United States and the history of the Philippines. The people of both our countries have poured out a lot of blood to prove that we mean these words. If wc don’t mean them, wc are the world’s prize fools; because no two nations on this earth have spent more in money, in sacrifice, and in lives than both our peoples have to prove this point. These arc the words that keep us in business in America. These arc the words that liberated the Philip pines. These arc the words that you and I should consider in our daily business of getting along with other people and in the broader areas of na tional and international affairs. These are the words that arc the very life blood of our two countries in war and peace, and it is the presentation of these two words that may determine whether wc both will continue to live as free countries. Both our countries had organization at one time known as “k-k-k.” The Philippine k-k-k had somewhat diffe rent motives and objectives. In my countrv, the birthplace of democracy, some of you older people in the au dience may recognize the k-k-k slogan. ’‘Down with the Jews and the Cath olics. Down with the protestants and Negroes. Down with those who do not believe as vou believe, have your color of skin, go to your church, plav at your country club, belong to your union.’’ Does this sound much like America, lhe nation that proclaims liberty and justice for all? It is things like this that discredit us very seriously before the world. Someone put it this wav. “Communism, the great threat to li berty and justice today, is the fester ing sore on our body from the poisons of injustices in the bloodstream of our own country.” The very essence of democracy demands liberty and justice for all with no exceptions and no re servations. Liberty and justice for all is the exact opposite of prejudice. Docs that line in Chesterton’s poem have a familiar ring? “Oh, how I love hu manity and hate my next-door neigh bor.” Prejudice is a sickening word. All of us have felt it directed at us at one time or another, and there arcfew of us who can truthfully sav, “not guilty’’ as wc look back on our own lives. Let’s talk a little friendship. Wc hear a lot about Filipino-American, American-Filipino irritants. Whether you call it American-Filipino, FilAm, or Am-Fil, friendship, it is still' an intangible thing. The Filipino man in the street doesn’t really understand what it is all about, and I think you and arc somewhat confused. One of the real secrets of friendship is that friendship comes to us in direct propor tion to the way in which we give friendship away. If you want friends, you have to be friendly yourself. It is impossible to do anything worthwhile fqr anyone that does not pay dividends, in return somehow, somewhere. I have found these principles to be certainly true in the Subic Bay area. President Eisenhower’s pcoplc-to-pcoplc program, which I have pushed re ligiously since my arrival a year go, has now boomcrangcd. The municipal officials, the provincial officials, the Jaycees, the Rotarians, and most of the GETTING ALONG WITH PEOPLE 139 good people in Olongapo have united together in a Filipino people-to-people program directed at us Americans. Wc arc not developing friendship — We are merely reaffirming the friend ship that has solidly obtained between Americans and Filipinos for over sixty years. Neither of our governments need have any concern over the Fili pino-American relations in the ZambaIcs and Bataan areas. Once we start thinking in terms of others, it is remarkable how so many of our own troubles begin to fade away. Once we sec how much more serious the problems of others arc, we thank God for our own good fortune. In the country where everybody is blind, the one-eyed man is King. When I read and hear all this trash about Filipino-American irritants and hear some people say that our friend ship has gone to the dogs, I feel that people who live, think, and talk preju dice get these things started just about the same way a dog behaves in the middle of the night. Did you ever wake up around three o’clock in the morning and hear a neighbor’s dog barking and then prettv soon your own dog starts to bark and the next thing you know all the dogs in the neigh borhood arc in the act. You hear about a dozen dogs barking, and the onlv one who knows what he is bark ing about is the one who started it; and then he discovers it was a false alarm that got him excited in the first \ou Filipinos and we Americans have some homework to do on our books of friendship, and we had better do a good job of it. The communists are beginning to think that we really arc pulling apart. It is important that we be concerned. It is important that wc remind ourselves that friendship be tween nations of the free world is one of the real issues at stake in our de fense against the attack that commu nists have launched against us. History has a way of repeating it self. The free world today is in much the same position our revolu tionary patrons were in. Patrick Hen ry’s immortal words hold true today. The battle is not to the strong alone; it is to the vigilant, the active, the brave. Besides.... It is too late to retire from lhe contest. There is no retreat but in submission and in slavery.” Most of my people and your peo ple can understand our needs when we arc in the thick of actual combat. Most of us are willing to die, if need be, for our country; but winning a peace, preserving our friendship and liberty and freedom in peace are just as important as dying on a battlefield or a battleship in war. My country can contribute guns, planes, and ships to the military defense of the Philip pines; but defense of your people against communist subversion and in filtration and the attack on the minds of your people and your institutions is a job of defense which you Filipinos and you alone can do. This you must do if your freedom is to survive. This is what I mean by homework you have to do. A reaffirmation of friendship is the need of the hour throughout the free world. Your people and my people are fraught with anxiety over the state 140 THE CABLE TOW April I960 of lhe world; but wc must constantly re mind ourselves that the cure for any collective anxiety, the answer is col lective courage and the ground of that courage is God. Let us not reaffirm that, according to the chemist, we are worth so much in today’s market. Let us not reaf firm that we are useful to each other or how much your country or my country can produce. Let us reaffirm that the Philippines is not one of the trouble spots in the free world today, but one of the spots of great hope. Today, one of the deepest needs of mankind is a need to feel a sense of kinship and friendship, one with an other. This is the way of life we should affirm. It is by these affirm ations that we can unite what is sep arated, overcoming darkness and death, and bringing new light and life to all who sit in the darkness of fear. We will then be guiding the feet of man kind into the way of peace. It’s what we are that counts. And what are we? Wc are creatures of God made in God’s own image. We need to act the part. Ladies and gentlemen, permit me to close with one of my favorite quo tations. I am sure it is one of yours also. It was taken from, the masthead of the January 1960 issue of your ma sonic publication, “THE CABLE TOW.” It goes like this: ‘‘I shall pass through this world but once. Any good thing that I can do or any kind ness that I can show any human being, let me do it now and defer it not; for I shall not pass this way AAA GETTING ALONG WITH PEOPLE 141 Mga Hati- Hating Tahanan VWB DOROTEO M. JOSON District Deputy Grand Master, District No. Mga kapatid, at Mga Kaibigan: Itulot ninyong salangin ko sa pagkakataong ito ang isang suliranin na inaakala kong masclan at mahalaga. Mahalaga, pagka't tila isang karamaamang namamalagi at patuloy na lumulubha. Maselan, pagka't kung Hindi maaapula at malalapatan ng lunas ay maaaring maging isang kanser na makapagdudulot ng kabiguan sa mga adhikain at simulaing ibinabandila ng Masonerya. Tinutukoy ko ang mga “Hati-hating Tahanan ng Mason” o Masons' Divided Homes. Tinatawag kong "Hati-hating Taha nan ng Mason” ivang mga tananan o sambahayan o pamilya na. samantalang ang pangulo o ama ng sambaha yan ay mga tunay na mason, ang kanila namang mga kapilas ng buhay, mula sa kanilang kabiyak ng puso hanggang sa kanilang mga bunso, ay mahigpit na nakayakap sa mga isipan, paniniwala, at paraan ng buhay na ibinabandila ng Masonerya. Anupa’t palasak sa paningin ng marami na, habang ang mga mason ay nasa-loob ng kanilang templo at masusing nagaaral ng mabibisang paraan upang ang sariling bayan at ang buong sangkatauhan ay mahango sa bangin ng kadiliman at mahatdan ng Haw ng Masonerya, ang kani-kanilang kaanak o pamilya ay makikita namang malawang nilalamuyot at pinapanday sa mga bulag na isipan at paniniwala ng mga kumakaaway sa Masonerya. Sinabi kong "kumakaaway”, pagka’t ang Masoner ya ay maaaring kaawayin, at kinakaaway na talaga ng mga alagad ng ka diliman, bagaman ang Masonerya at ang mga Mason ay walang sino mang itinuturing na kaaway, sa matwid na ang lahat ng tao ay dapat magturingang tunay na magkakapatid sa ilalim ng pagka-Ama ng iisang Diyos« ng Mason” o Masons’ Divided Homes, av humantong ako sa paghihinala na ag mapait na katotohanang ivan ay bunga ng hidwang pagkaunawa at pagsasagawa sa tinatawag na toleran~ cia o pagpapaumanhin. Ang tolerancia ay isa sa mga dakilang patakarang masoniko. Ito ang batong-panulok na kinasasaligan ng kalayaan sa pagkukuro at sa pagsasalita. Ito ang diwa at kaluluwa ng demokrasya, at kung wala ito ang demokrasya ay magiging isang katagang maiaginting ay hungkag. lniaatas ng alituntunin ng tolerancia na igalang ng bawa’t tao ang mga sariling isipan at paniniwala ng Kanyang kapuwa tao. Alalaong baga’y hinai dapat maging sanhi ng pagkapoot o ng pagtutunggali ang pagkakaiba-iba ng isipan at paniniwala ng mga tao, maging sa relihiyon, sa pulitika, sa mga suliraning panlipunan, at sa ano mang paksang pinagtatalakayan o pinag-aaralan sa loob at labas ng mga tahanan at saanman. Gayonman, ang paggalang sa 142 THE CABLE TOW April 1960 sariling isipan at paniniwala ng kapwa sa an mang bagay, na tinatawag na tolerancia, ay di nangangahulugan na dapat ipagkait ang ilaw ng katotohanan sa nakikita nating lumalakad sa kadiliman. Hindi nangangahulugan na dapat pabayaang mabulid sa bangin ng kasawian ang isang kaibigan o ang sino mang kapwa tao, lalo na ang sa riling pamilya, na nakikita nating naliligaw ng landas. Ang pagpaapbayang mabulid sa bangin ang kapwa, lalo na ang sariling kaanak, ay hindi lamang isang maling pagkakaunawa sa tinatawag na tolerancia kundi isang kasalanang higit na masama kaysa intoleran" cia, pagka’t matatawag na criminal negligence. Totoo nga na may mga suliranin, o paksa ng pagtatalo, na kung baga sa kulay ax’ manirap tiyakin kung pula o puli o itim. Nguni't kailangan pa kavang pagtalunan na ang apoy av mainit, o ang kahoy ay hindi tao, at lalong hindi Diyos, na da pat dalanginan at sambahin? Kung ang isang mason av naniniwala sa Ilaw ng Katotohanang ibinaban dila ng Masonerya, nagiging isang mahalaga niyang tungkulin, sa akala ko, na ang liwanag ng ilaw na iyan av makilalang buo at lubos sa loob ng kanyang sariling tahanan. Ana ang halaga ng paglusob ng isang kawal sa kuta ng kanyang kaaway kung bago pa siva lumusob ay pinahintulutan na muna niyang mabihag at magapos ng kaaway ang Kanyang sariling tananan? Ano nga ang kabuluhan ng pagnanasang hatdan ng liwanag ang daigdig kung ang mga sariling tahanan natin av siyang una-unang pugad ng kadili man? Ah! Iyan na, sa ganang akin, ang sukdulan ng isang katayuang labis na masaklap o katawa-tawa! Dahil sa maling pagkaunawa sa to lerancia, ang mga kaaway ng Maso nerya ay malayang nakapapasok sa lo ob ng ating mga tahanan upang pangahasang ituro sa ating mga sariling pamilya, na taglay ang lahat ng talino at katusuhan ng mga propesvonal na manghihito, na tayo’y mga “alagad ni Satanas”. Ang kanilang kapangahasan av umabot na hanggang sa tahasang katulungin ang mga sariling asawa at anak ng mga mason na itatak ang hinlalaki ng mga ito, kahit naghihingalo o patav na, sa mga papel na walang sulat upang pagkatapos av sulatan ng mga pahayag ng pagtalikod sa Maso nerya. Anupa nga’t dahilan sa ma ling pagsasagawa ng tolerancia, sa halip na ito’v maging isang marangal na patakaran ng mabuting pinag-aralan at ng pagka-maginoo ay ito na rin ang nagiging mapiling anyava sa mga ala gad ng kadiliman na piliin at unahing lusubin at wasakin ang kapavapaan at katahimikan at pagkakasundo sa loob ng marangal na tahanan ng mga ma son. May mga mason pa kava na di nakapapansin na ang mga kaaway ng Masonerya ay naglusad na ng isang malupit na kilusang maaaring tawa ging “operations masons’ homes”, kung baga sa hukbo? Mayroon pa kayang kahapis-hapis na katayuang maaaring dumating sa buhay ng Masonerya na gaya ng malayang hatiin at wasakin ng mga alagad ng kadiliman ang sa riling tahanan ng mga mason nang da hil sa kapabayaan ng mga mason na rin o dahil sa maling pagkaunawa sa tolerancia? Panahon nang dapat tavong mapukaw sa pagkakahimlay. Apulain ang apoy bago maging malaking lagalab na maaaring mangailangan ng maraming dugo ng mga martir upang masawata* Papagningasin natin ang Ilaw ng Masonerva sa loob ng ating mga sariling MGA HATI-HATING TAHANAN 143 tahanan. Kailangang maunawa ng ating mga kabiyak ng puso at ang ating mga anak na kung paanong nagpapakasakit lavo upang sila'y mapadakila at mapaligaya sa buhay na ito ay gayon ding hindi natin nanasaing mapanganyaya sila sa kabilang buhay. Sa tulong ng mahinahong pagpapaunawa sa mga simulain ng Masonerya, banta ko'y walang banday na pamilya ng mason na maghihinagap na minamahal na kanilang ama ang kanilang katawan at ipinanganganyaya ang kani lang kaluluwa. Isang kasakimang walang pangalan na hangarin ng isang mason ang pagkakawasto ng kanyang sarili at pabayaan ang kanyang kaanak sa kadiliman at sa kuko ng mga kumakalakal sa pangalan ng Diyos upang magsamantala. Hindi natin maipagtatagumpay ang diwa ng Masonerya sa gitna ng daigdig habang bigo ito sa loob ng ating mga sariling tahanan, pagka't paanong maniniwala sa atin ang iba kung ang ating mga sariling pamilya na rin ang siyang una-unang hindi naniniwala sa atin? Inihaharap ko sa inyo, mga Kapatid, ang mga katotohanang ito na humihingi ng masusing pag-aaral at ng maagap na lunas. Maraming salamat. AAA Where Else Lies the Future? MASONRY AND THE EASTERN STAR - The following experts from the inau gural address of Mrs. Inez G. Stott, Worthy Grand Matron of Indiana, quoted from "The Indiana Freema son”, will he of interest to Masons in the Philippines: "The members of the Order of Eastern Star are related by various close tics to members of the Masonic Fraternity. The Order relies on the protection and support of all Masons and all Masonry. It was created to enable family wide participa tion in Masonic conduct. It contri butes and adds to the structural nobi lity of Masons and Masonry. It is at the merer of Masonry for its patrons and their devotion to their elevated tasks in the Order. It suffers deeply when a Mason falters in the dispatch of the work in his station, and fails to function as craftsmanly as he works in the Fraternity. "The proudest of a Worthy Grand Matron’s days, as she travels over the state in her year, are when she ins pects a chapter where a Worthy Pat ron gives his work nearly letter per fect, and when he also has supervised and achieved a high ritualistic perfor mance by every officer in his Chapter. "These Masons are spectacular in their contributions to the Order of Eastern Star in Indiana, and I am humbly grateful to them and to the en tire Fraternity.” WHERE ELSE LIES THE FU TURE? The following are extracts from the Message of the Grand Master appear ing in the January 1960 issue of the "Indiana Freemason". MWB J. Carl Humphrey, Grand Master of lhe 144 THE CABLE TOW April 2960 Grand Lodge of Indiana, presents in no uncertain terms the value of youth organizations affiliated to Masonry: “Mary K. seemed a tiny one stand ing there beside me, but she was being installed Honored Queen of her Be thel of Job’s Daughters. She had taken her obligation to fulfill the du ties of the office. Then, before being caped and crowned as the leader of the fine group of young ladies gath ered around her, her high school choir, of which she is a member, sang to her. It wasn’t a rock-’n-roll number from the Hit Parade, it was “My God and I’’ and it seemed to be a message from those young hearts to one they held dear. Great tears of appreciation and affection rolled down her cheeks. In that moment God was close to all, especially Mary K. Her escort in these ceremonies was composed of a repre sentatives from each of the Masonic bodies, in her words the “Masonic Fa mily’' of her community. It was mv honor as Grand Master, to escort the I lonored Queen. Come with me now to the Grand Assembly, Order of Rainbow for Girls- Gathered together on the In diana University Campus, on a beau tiful night in June, was a great throng of beautiful young ladies dressed in lovely evening gowns, a veritable rain bow of colors with the sparkle of youth to enhance it. Their leader was one “Bunny". Her full name, Anchor Diane Rabbitt. She was beautiful to behold, charming in her manner, poised and confident beyond her years. Rhea, the beautiful and cap able drill leader, presented a line of distinguished guests with ease, and all were received so graciously by little “Bunny'’. Yes, these were formalities which might indicate ability only in the social graces, but that wasn’t all. From these generous young souls came a check for $1000.00 for the Masonic Home, presented impressively by their “Bunny” Rabbitt. What a living tribute these young people are to those who dedicate so many hours and so much effort to helping them in their planning and to supervising their activities. To our Masonic brethren and to the ladies especially, who serve us as well as those young women, we pay great tri bute. God’s blessings must surely rest upon them. Have you ever heard the obligation which each young man assumes as he kneels at the DeMolav altar? Have you ever witnessed the DeMolay degree and realized the import of its lessons? Have you ever listened to the beautiful message of the Flower Talk given by a DeMolav lad? Have you ever attended a DeMolay activity and heard them pray on bended knee, “God bless Father, God bless Mother, God bless the purposes of DeMolay”? I lore again adults are needed to sup ervise, to encourage and assist DeMolavs in their efforts. Many of our Ma sonic brethren lend their support to DeMolay as Dads of their chapters and as members of their advisory councils. Words cannot express the debt we owe them for their service. I lave you wondered yet, “Why all this talk about vouth organizations in a Masonic periodical devoted to Free masonry”? Just this! These young people have been an inspiration and an example to me. 1 hev have warmed mv heart and rekindled mv hope in lhe future. For, mv breth ren, where else lies the future? WHERE ELSE LIES THE FUTURE? 145 Masonry, the Unfinished Task By MWB MACARIO M. OFILADA Grand Master I see Masonry as a mighty river. Descending from the heights, the river flows through the plains and the val leys and makes the land green and fruitful. Even so, Masonry flows from on high, its driving force being identified with the fundamental principle of Christian philosophy, which is love of man for num. As the stream gathers the totality of its power from its confluent tributaries so docs Masonry derive its driving force from its numerous branches. And if the walers of the river enliven the field that it traverses, so does Masonry enrich human life over the areas of its influence. The similitude does not end there. Don't the flood waters of a river sweep away the accumulated flotsam of the eddies, wash clean all the miasma of the swamplands that breed sickness and sieasc? In a similar manner, my brethren, Masonic action purifies the national atmosphere of the corrosive poisons that corrupt society and dcstrov the people's liberties. But in praising and appraising the whole we often miss the parts. When wc visualize the great Nile, we think nothing of the untold molecules that nuke up the stream. And when we wc think of our great Craft, we fre quently overlook the individual Ma sons and their humble parts that make up the whole . The note gets lost in the symphony. I have been giving this topic consi derable thought, and have been so bered by the fact that without the humble member of the blue lodge, without the youngest apprentice, the Craft could never be. It is the unglamorous Master Mason of the blue lodge that is the backbone of the Fraternity, and it is his humble part as a mason that sums up the glo rious annals of Masonry throughout the ages. To my mind, a Master Mason is composed of various masonic tasks de finitely finished, from his investigation as an applicant for apprenticeship un til his raising to the sublime degree. But Masonry itself is quite another matter. Wc must distinguish the fin ished ones. Until all men loved one another, so long would Masonry remain an unfinished business. The masonic ideal of universal bro therhood seems to be a will-o-the-wisp in this era of what I call jungle civili zation, where world leaders who for mulate policies are misleading peoples to mutual hatred. Therefore the mem bers of the Craft must zealously con tinue working, even as untold Masons of untold centuries have done their part, each in itself a finished part in the overall drama that will project un finished into the limitless future. In that unfinished task that wc all endeavor to continue, wc can not all be Masters. Ccrainly wc can not all be Grand Masters. Ever the Master (Continued on page 165) 143 THE CABLE TOW April 1960 Tjhe ‘Welcome Words - "Well Done” (fraud Master Ofilada journeyed Japan-ward, strengthened the friendly relations between the Grand Lodge of Japan and ours. (Below) — Dedicated the Temple of Memorial Lodge No- 90 at Munoz, Nueva Ecija. J.ii route to Japan, passed Okinawa to dedicate the Masonic Cent pie there. Of it self, the Temple on the hill is an impos ing edifice. One of the pleasant tasks of a Grand Master is attending District Grand Lodge conven tions (22 of them), where his humility and affability is en joyed by the brethren. With rolled sleeves, distributed Christmas “bavongs" of food stuffs to indigent* who flocked to Plaridel Temple on Christ inas Day. Was guest of lhe Shriners at their an nual conferral, after he “walked the hot sands' himself; the reception and ball at the Manila Hotel climaxed the activities. Here he poses with Cavite brethren who held their con vention at Binakayan with Primera Luz Filipino No. 69 (namesake of the first Masonic Lodge established in the Phil ippines in 1854) as host lodge. Witnessed the giving by the Shriners of a substantial amount for the MHCC. WB. Stater hands the Shrine check to MW 13 Goldenberg, Treasurer of MHCC. Delivered the Rizal Day speech at San Juan, Rizal and exhorted his hearers to be ever vigilant of our liberties else we will be enslaved again. In his term, another assembly of the Order of Rainbow for Girls was organized in Cavite City. Il was sponsored by Eastern Stars and Masons of the city that is the Cradle of Masonry in the country. (See inside back cover.) 150 THE CABLE TOW April 1960 THE YEAR OF NOSE-COUNT ING The year 1960 being census year, it will be of interest to recall how po pulation in the Philippines has grown since 1570, two decades after Magel lan landed in the Philippines, when an estimate of the Philippine populace was made on the basis of the number giving tribute to the encomenderos. The following are figures gathered from historical sources: 1570 ........ 500,000 1591 ........ 667,612 1735 ........ 837,182 1799 .... 1,502,574 1877 .... 5,576,685 1896 .... 6,361,359 1903 .... 7,635,426 1918 ... 10,313,310 1939 .. . 16,000,303 1948 ... 19,234,182 1960 ... 25,000,000 (Estimated) Delore 1877 census-taking was a matter of estimating; however in 1877 and 1896, the Spanish government took the counts on a scientific basis thus making the figures fairly accurate. Just before the final revolution of 1896, the official census was made with the technical assistance of ProfPlehn, a Belgian statistician. The censuses taken during the American regime in 1903, 1918 & 1939 were even more scientific. The first census taken bv the Philip pines two years after her independence contained more data than just noses in that certain economic Tacts were known in conjunction with the popu lation count. 1 his year's census is even more com plicated and seeks to gather more ccoSECOND ANNUAL MASONIC PILGRIMAGE An invitation has been extended to Philippine Masons thru Wor. Bro. Kurt Eulau, PM, Cosmos Lodge No. 8, to join the Second Annual Maso nic Pilgrimage which will be in Jeru salem from June 4-29, 1960. The pil grimage has its office headquarters at Suite 1101, 15 East 40th St., New York 16, New York. RW Bro. Mon ty Winslow is Coordinating Represen tative for the Western Hemisphere and inquiries and reservations may be directed to him. Concurrent with lhe 1960 Pilgrim age will be the World Conclave of Grand Lodge Representatives in Jeru salem. This year’s pilgrimage is led by MWB Chester Hodges, 33°, Past Grand Master of the Grand Lodge of Ohio, who has set the site of the pil grimage in Jerusalem on invitation from MWB Max Seligman, Grand Master of the Grand Lodge of the State of Israelnomic data which can be used for eco nomic planning in the next decade or so. This census is being made in conjunction with the United Nations program of counting the population of the world, lhe Philippine govern ment is spending Pl2,000,000.00 for this national project. Grief can take care of itself, but to get the full value of joy, you must have someone to share it with. —Bro. Mark Twain The finest kind of friendship is bet ween people who expect a great deal of each other but never ask for it. —Sylvia Bremer . 151 Officers of Appendant Organizations ORDER OF AMARANTH Officers of Far East Court No. 1 of the Order of Amaranth for 1960; An tonia A. Kolipano, Royal Matron; Ma cario C. Navia, Royal Patron; Rafaela Sandiego, Associate Matron; Michael Goldenberg, Associate Patron; George E. Clegg, Treasurer; Gregorio Vicente, Secretary; Rosa C. Navia, Conductress; Epifania Curamcng, Associate Con ductress; Amelia Ocampo, Marshal; Conchita D. Ilagan, Marshal; Maria Luisa Vicente, Standard Bearer; Fran cisco Alvarez, Prelate; Teofilo Abejo, Musician; Elizabeth Araneta, Truth; Soledad C. Rivera, Faith; Tclesfora C. Lolarga, Wisdom; Cristeta Alvarez, Charity, Rufino Tolention, Warder, Policarpo Aromin, Sentinel; Jose C. Vclo, Trustee. ORDER OF RAINBOW FOR GIRLS Newlv installed officers of Perla Assembly No- 1 Order of Rainbow for Girls are: Susana F. Minay, Worthy Advisor; Melinda C. Tria, Associate Advisor; Delia Navia, Charity; Eunice Gamiao. Hope; Carolyn Gardner, Faith; Lucille Venturanza, Recorder; Jacqueline Araneta, Treasurer; Kath erine Araneta, Chaplain; Alice Nibut, JDrill Leader; Sylvia Venturanza, Love; Marietta Picache, Religion; Leddy Vil laion, Nature; Ophelia Quintana, Im mortality; Victoria Vicente, Confiden tial Observer; Elizabeth Matienzo, Outer Observer; Norma Calderon, Mu sician; Emilie Quintana, Choir Di rector; Mrs. Maria Luisa Vicente, Mother Adviser. 152 ORDER OF DEMOLAY Newly installed officers of Loyalty Chapter: Victor C. Hugo, Master Councilor; Francisco M. Bartolomc, Senior Councilor; Alfredo C. Palaeo!, Junior Councilor; Elmer C. Gamiao, Treasurer; Benjamin Somera, Scribe; Ramon Laconico, Jr., Senior Deacon; Antonio Ramil, Senior Steward; Mar io de Leon, Junior Steward; Eduardo Salcedo, Chaplain; Alfonso Cagurangan; Sentinel; Rafael Romero, Stand ard Bearer; Arnold Caoile, Almoner; Gerald del Mar. Marshal; Santiago Qucdding, Jr., Orator; George Dikit, First Preceptor; Conrado Zapanta, Se cond Preceptor; Arsenio Sebastian, III, Third Preceptor; Silverio Santiago, Jr., Fourth Preceptor; Rene Lopez, Fifth Preceptor; Domingo Dikit, III, Sixth Preceptor; Reynaldo de la Paz, Seventh Preceptor. ------------Newlv installed officers of Jose Abad Santos Chapter are: Pio Caccam, Master Councilor; Eduardo Curameng, Senior Councilor; Reuben Ganaden, Junior Councilor; Isagani Domingo, Treasurer; Victor Rivera, Scribe; Man uel Torres, Senior Deacon; Daniel Quiaoit, Junior Deacon; Romulo Pedralvez, Senior Steward; Edwin Robinos. Junior Steward; Adole Borja Marshal; Amor Oribello, Chaplain; Carlos San Luis, Orator; Homer Ingles, Standard Bearer; Jerry Dadap, Organ ist; Alfredo Nebres, Jr., Almoner; Wilfredo Tamondong, Sentinel; Elpidio Pada, First Preceptor; Sadiri Ordinario, Second Preceptor; Edgardo Sollcr, Third Preceptor; Armando Alano, Fourth Preceptor; Eduardo Crisologo, Fifth Preceptor; Daniel Estillore, Sixth Preceptor; Eliezcr Santiago, Se venth Preceptor. April 1960 THE CABLE TOW Masonry, A Successful Experimental Science By WB. ONG CHIAO SENG Master, Camarines Norte Lodge No. 107 Most Worshipful Grand Master, Members of the Grand Lodge, Brethren, Ladies and Gentlemen: As I rise on this momentous occa sion, I feel the heavy and grave res ponsibilities, which my brethren bes towed upon me in electing me to oc cupy the Oriental Chair and act as Master of the Lodge for this Masonic vear. I sav heavy and grave because I know my own limitations and I may not prove equal to the task I am ex pected to solve and do. However, 1 am accepting this exalted position with all humility, ever-believing and hoping that mv brethren will give their whole hearted support and cooperation. With vour unstinted cooperation, we shall succeed. Brethren, 1 thank vou lor the honor and confidence you reposed on me and I promise to do the best with in mv power to guide the affairs of our Lodge. Ladies and Gentlemen, with your indulgence, allow me to speak to you tonight on the subject, “MASONRY, A SUCCESSFUL EXPERIMENTAL SCIENCE." Many vears ago, when I passed Tall Avenue in Manila, 1 was attracted bv the frontage of the Scottish Rite Tem ple on which arc these words: “FREE MASONRY BUILDS ITS TEM PLES IN THE HEARTS OF MEN AND AMONG NATIONS’. 1 doubted if there builders who work for free, without pay. When 1 came to Camarines Norte, I saw in front of this building these words: “CAMARI NES NORTE LODGE NO. 107 ”. 1 thought this was a public housing pro ject for the homeless. You will see how silly I was. For that experience I am now to tell vou mv viewpoint about Masonry- Certainly, nobody would be sillv as I was, but I believe Freemasonry is still verv much misun derstood. Let us begin with some general be liefs: Freemasonry is known to be a secret socictv. I sav Frccmasonrv is not a secret so ciety. Not so since 1717 when the First Grand Lodge of England was or ganized. Masonrv was a secret socie ty for thousands of years before 1717, but since the First Grand Lodge of England was organized, Freemasonry has come out in lhe open. Its publicity eminent, its membership known, its te nets widely spread, its doors open to all who knock at it. No, Freemasonry is not a secret society, although, we meet with our doors closed. And wc do so only for our own privaev. You also me^t somebodv behind closed doors don’t your And wc don’t sav vou arc Some believe that Masonrv is a re ligion. This is not true. In one point you can easily dislinguish it bv the fact that no religion, not one particular re ligion, will know its members to main tain membership in another religion. But Masonry, For being not a religion, 153 encourages its members to uphold their memberships in their own church. Pro testants remain Protestants after be coming Masons; Catholics remain Catholics; Buddhists remain Buddhists, etc. It is indeed, very true that the Ma sonic Fraternity requires that all mem bers must believe in the Divine Al mighty. But whether you call your god, God, Jehovah, Shin or Allah is your freedom. Masonry believes that the way of worshipping God should be left to the dictates of one’s conscience. Thus wc don’t force our members to get out of one church and enter another and besides. Masonry has no organized Church of its own where we can force one to get in. It is very clear that Masonry is not a religion. Generally, people here believe that Masonry is anti-Catholic. Neither is this true. Masonry has a recorded history of over six hundred years al though it is believed to have existed before the birth of Christianity. In the medieval days before the reform ation, the Christian world was domi nantly Catholic. During those days, printing was not yet a known art and the Holy Bible, hand-copied, was in the hands of a few. Christianism, to be more specific, Catholicism, was propa gated and manifested by Masons, who illustrated it through symbols and arts, hewed and carved on churches and cathedrals. Thanks to the ingenuity and true virtue of ancient Masonry. Christianity or Catholicism has spread through the centuries and to the most remote places. Masonic history informs us that at that time, Masonry was under Catholic influence and it is impossible that the Fraternity could be anti-Cath olic. Let us speak not of the too re mote. Look at our members, the ma jority of us arc Catholics. If this Fra ternity is against their own religion, there is no reason for them to stay in Masonry. They are in telligent people, could they be foolish enough to forfeit their fidelity to their own God and religion in exchange with this association. You then can take my word that Masonry is not an ti-Catholic neither is it against any other religion. Another popular belief is that Ma sonry is a Godless society. This I don’t have to explain, for you have seen with your own eyes that we worship God the way you do with reverence. What is then Masonry? I say Ma sonry is an experimental science, which generates from a hyphothesis, works by a principle and seeks for a solution or, in other words, searches for the light. Masonry was generated from the hypothesis that men, inspite of their differences, can live together in peace, work by the principle that there is one GOD, the Father of all men and that men are brothers, the children of God and are to love, aid and assist each other and seek for the solution of how men can live in peace and harmony. From the holy writings we learn that we are all children of God by creation and consequently, we believe that we are descendants of the same forefather. Hence, the human specie is but one big family. However, when we tum over our history, we find that oUr history was written in blood. Blood of rival tribesmen, blood of victims of tyran nical rulers, blood of victims of conspi racy for mercenary objectives, blood of those who fought for differences of opinions, blood of victims of religious 154 THE CABLE TOW April 1960 persecutions, blood of the Holy Cru sades, and worst of all, blood of pat riots against compatriots and blood of brothers against brothers. Why? Why should our history be stained with blood? Why are fellow human beings who arc brothers of the same Almighty Parent should be against each other? Why can we not labor together to build a better world? A world where individual opinion is respected, a world where religious viewpoint is left to the dictates of one’s conscience, a world whose economic objective is for the betterment of all. A world where universal benevolence prevails, in short, a world of eternal and lasting peace. This is a problem we seek to solve; this is a question wc seek for an an swer and this is the light we arc searching for. It is from this point that Masonry came into existence. It is for this objective that Masons are laboring. Masonrv is confronted with the problem of how man on this world can live together in peace. Masonry believes than human beings are blood brothers and are bound to love, aid and assist one another. It is this theme we contemplate and from this principle we go on an experiment, an experi ment to prove the truth that men who were born of the same Almighty Pa rent, in spite of differences in political opinions, in religious beliefs, in social standing, and in financial position, can meet on the same level, work for a common goal and live in harmony. z\s far as human cflorts are con cerned, we had exerted much on phy sical science and consequently neglect ed the spiritual and moral ones. Dev elopment in physical science has brought us from the atomic to hydro gen age and from sputnik to a fore seeable interplanetary travels and si multaneously placed us on the brink of whether to end the world civiliza tion or to enjoy the abundant life of atomic age. However, when we look back to spiritual science, we find it to be far behind. We find that human morality is at its ebb, materialism pre vails, juvenile delinquency rampant, exploitation of fellow beings popular, men are living in a state of insecurity and unrest. From whom could we expect a hand in this field, when pub lic virtue is reversely exemplified by some government officials in graft and corruption and religious faith is ad versely distorted by certain church hicrachics who abuse their influence and power? It seems hopeless. Free masonry however, has devoted itself from time immemorial to the study of moral science, founds its basis on the noble science of Geometry, interprets symbolisms from implements of arch itecture, searches through logic, theo logy and other associated spiritual sciences; and developed today an ex tensive system, Avith members in eve ry country and every clime offering themselves as laboratory materials and observers in a mora 1 science which deals with how to make a man better, his home a happier home, and the world, a peaceful world. Ladies and Gentlemen, it is a great pleasure to inform you that Masonry as an experimental science has for thousands of years of repeating expe riments in millions of laboratories of which this Lodge is one, has brought to you the good old news, the news that our experiment has proved suc cessful and the answer to the possibi lity for fellow human beings to live MASONRY, A SUCCESSFUL . . 155 together in harmony can be a positive fact. In the due course of this expe riment, we make the Lodge a little world; we are accepting into our mem bership men of any rank, race, sect or opinion to meet in the same Lodge. The door of Freemasonry is open to anybody who seeks admission regard less of his skin, color, racial origin, political affiliation, religious belief, so cial standing or professional distinction provided he comes with a sincerity to improve himself and to be serviceable to his fellow creature. Masonry has in our assemblies the king and the sweeper, the Mohammedan and the Catholic, the American as well as the Russian, the Caucasian and the Indian. The result is, I am happy to tell you, that in all our gatherings, brotherly love prevails and all social virtues ce ment us in one common bond. Fur thermore, we found that through con stant reminding of our moral duties and social virtues, through pleasant as sociation and good fellowship, through the influence of Sublime Intelligence and Sacred Guidance, man can become a better man. Amidst this success, Masonry has not lessened its effort. Masonry is still going on with its experiments. 1 am, therefore, calling on you Ladies and Gentlemen, to join efforts with Masonry to further the experiment in search for further light. The light that will lead us to be a better world, the world of eternal and lasting peace. AAA Newly Installed 1960 officers of Iloilo-Acacia Lodge No. 11, F. & A. M. with V. W. Bro. Pantaleon Pelayo, D.D.G.M., 14th District. Standing, Left to Right-. Tranquilino Baldevia, Tyler; Calixto B. Bclicena, S.S.; Ricardo J. Jeruta, S.D.; Felix B. Regalado, Chaplain; Jose Yu Ang Kong, Marshal; Jose C. Pablico, J.D.; Ramon Munoz, J.S.; Felix G., Altura, Organist. Sitting, Left to Right: Teofilo Marte, P.M., Orator; Sy Bon Tong, P.M., Treasurer; Alfredo P. Catedral, S.W. Bro. Pantaleon Pelayo, D.D.G-M.; W Bro. Francisco Song Heng, Master; Gil F. Octaviano, J.W.; P. C. Leonidas, P.M., Secretary; Felix F. Garcia, Auditor. 156 THE CABLE TOW April I960 MAGAT LODGE ACTIVE Magat Lodge No. 68, F & AM, lo cated in Bayombong, Nueva Vizcaya, under the leadership of its present Master, Wor. Bro. Marcos de la Cruz, Provincial Agriculturist of Nueva Viscaya, i$ collectively engaged in a series of activities and projects of great benefit to the community and province this year and in the years to come. First in its list of projects is the building of a one-room annex to the Provincial Hospital costing 1*5,000.00. When completed, the room will be turned over to the hospital authorities who will use it for indigent patients many of whom are otherwise turned away for lack of room in the present building. Concurrently, the brethren of the Lodge go out on Sundays to the forest in Socorro to plant pine and teak seed lings to reforest two hectares assigned to them for rehabilitation. When the trees arc in regular growth, thev mav turn the area over to the forestry bu reau or apply for it as a tree farm lease from which thev mav derive income by selling any surplus trees lor Christ mas trees. One oilier project thev have is helping with the organization of an Eastern Star chapter in the area. They have laid the groundwork for it and the prospective members have filed their [Klition to.the proper authoriics. Next in their plans is the organization of a DeMolav chapter and jxissiblv a bethel of Job’s Daughters. All these, thev believe will help their program of making their lamilics "Masonic fami lies”. ' The Lodge has a membership of 97 by latest count and at a recent stated meeting, thev received ten new petiMASONIC HOSPITAL FOR CRIP PLED CHILDREN A group of Catholic ladies from Olongapo, Zambales, visited the wards of the Masonic Hospital for Crippled Children at the Mary Johnston Hos pital one day months ago and found to their surprise the fifteen patients romping around in their wheelchairs, clean, happy and contented; well taken care of the doctors and nurses of the hospital. The visitors also saw he ex cellent food given to the children. When the ladies were informed that all these services are paid for by the Masons in the Philippines and that it costs almost P3000.00 a month to take care of these children, thev exclaimed: “By Masons! Wc didn’t know that. What a wonderful humantarian un dertaking they are doing!’’ And once again, Masons arc known by their deeds and the veil of mystery about Masonry was pierced bv the ve ry ones who have been taught and told otherwise. A One of our present troubles seems to be that too many adults, and not enough children, believe in Santa Claus. —Xcif Orleans Blue Book The huge national debt our younger generation will inherit should keep them frorti one indulgence—ancestor worship. —Wall Street Journal tions. The Lodge is credited with having been joined bv three former Knights of Columbus who forsook that Order to be Freemasons, firm in lhe be lief that as Freemasons thev enjoy better freedom to seek for truth and light. 157 Handsome or Ugly By RWB WILLIAM H. QUASHA Junior Grand Warden When I was a little boy, I com plained to my mother about my freck les and red hair. She wisely said to me, "Bill, handsome is that handsome does." Although this gave me scant comfort at the time, the basic wisdom behind my mother’s advice became in creasingly apparent as I gained matur ity. It soon became obvious to me that not every one could be born handsome or beautiful, that not all people could look alike, and that although they had equal rights, according to the philoso phy of freedom, they certainly had dif ferent equipment with which to at tempt to exercise those rights- My mother’s motto, if I may refer to it as such, has particular application to pre sent day problems. As has been repeatedly observed there arc two major conflicting politi cal philosophies predominating in mo dern society. What is not being suffi ciently emphasized in public discussion is how these two camps really differ on the question of the recognition of hu man values. It is the purpose of this article to analyze the differences be tween the two and to evaluate what it means to us Masons. The communists hold that man exists for the benefit of the State and that his rights, if any, arc derived from the State. In those countries where this view predominates, the State is allpowerful. This type of state repre sents a stratification of society into two classes: the ruling class and the depen dent class. It exists for the sole pur pose of enabling the ruling class to perpetuate its power over the depen dent class. In order o enhance its po wer at home, it must seek enslavement of other peoples; in order to conquer, it must first divide. This process of achieving domination over the lives of men is not new in human history. In fact, Arnold Toynbee tells us that the ascendancy and fall of tyrannical po wers is largely a repetitive and cyclical process. The Democracies hold that man has certain inalienable rights, that these rights do not emanate from the State, that man has a God-given free will, which is as much part of him as is his body and mind, and that he has a right to exercise his will within the limits defined by the Rule of Law. The en tire concept of freedom envisages the fact that all men are part of the hu" man race. A system which would dif ferentiate, categorize, discriminate, or one which would prefer one man over another mttiely because of his type, shape, color, religion or national origin denies the principle of equality and to the extent that it does not provide equality, fails in its claims to be a true democracy. Under this system, it should be recognized, all men do not have equality of environment, but what is important is the fact that they do have a chance to rise, to remain static, or to fall within or outside the limits of that environment. And here 158 THE CABLE TOW April 1960 is where my mother’s motto is import ant: If a man can do a better job than his neighbor, he ought to be rewarded for his effort, even though, in the first instance, he may not have been born as well as his neighbor- By the same token, the mere fact that a man is well born should not prejudice him in the eyes of less fortunate people. This knife cuts both ways. In addition to the point that demo cracy's man more or less makes his own breaks, there is a more basic hu man element to be considered: man has a fundamental desire to follow his own bent and he enjoys society’s re cognition of his accomplishments. If this is accepted as true, it should also be recognized that it is in the interest of society that credit should be given to the deserving men in order (a) to mo tivate them to continue in their good works and (b) to spur others to exert efforts for social welfare. The essence of this system is the voluntary nature of man’s actions and the voluntary na ture of the reward which society gives him. This proposition has a connection with Communist activity, for at the core of their social organization is the clement of compulsion. And since com pulsion is repulsive to man’s nature, communism is not only anti-God but it is also anti-man. Consequently, this question arises: I low can the com munists expect their propaganda efforts to succeed? The communists know that thev have a big selling job to perform — one of the most difficult in history. Thev have got to make freedom look like oppression and op pression look like freedom. Not very case. So how do they go about it? First of all, the communists make up a lot of new words and define these words in their own way. They also take a lot of words which are already in general use, and they give these old words new definitions and new mean ings. Then they construct high-sound ing slogans. They don’t talk about hu man beings; they talk about classes. On the one hand they preach that in a De mocracy such as the Philippines, or the United States, or England, there is a class struggle in progress. This is a contradiction of terms and of facts. The truth is that the real struggle is going on inside of the communist countries; there the dependent class is fighting a terrifically unequal struggle for survival against the ruling classSecondly, it should be noted that in a communist state, which is an excel lent example of the complete exercise of tyranny, man has the very same impulse to satisfy his own desires that a person living in a country where peo ple arc relatively free has. In this con nection, it is interesting to note that there arc hundreds of people escap ing daily from communist-controlled areas, hut that there arc very few peo ple trying to enter communist terri tory. This, in spite of the grave dan ger to life and freedom from which es capees suffer. This is proof that com munist propaganda is not deceiving too many people—least of all, the un fortunate victims. Thirdly, wc call the United States or the Philippines a Republic because that is what these two countries are. On the other hand, Russia calls itself a Republic; "The United States of So cialist Soviet Republics." But theirs is no Republic; theirs a State run by an iron-fisted minority. Communist China calls itself a “People’s Democra cy.” It is a form of lunacy to call a HANDSOME OR UGLY 159 military dictatorship a "Republic” or a "Democracy.” Of course, they can call themselves anything they want to as long as they can provide their own definitions. And as long as they set up their own rules and norms of conduct. Nevertheless, that does not make their statements correct, nor does it make their definitions true. The whole trouble is that they repeat their lies with such frequency and with so much aggressiveness, that some people actually believe them. Fourthly, the most significant social and political development in the last few years has been the extent of the communist impact on Asia. Playing on post-war discontent, the commun ists have amassed more land and have placed a greater population under their control than they have had since the Russian Revolution. Not satisfied with this, thev are aiming at the heart of every remaining country. They are using and will continue to use every device to enable them to prejudice the minds of people so that they will think of themselves as being different from others, thus creating classes where none existed or should have existed be foreThe communist tactic of trying to separate friend from friend is an old one. but it is continuously being given new form and new wrinkles. It is most important that every free man recog nize this truth: Communism is the most decisive force in the world. The pity' is that so many good people with fine intention and with a genuine de sire to remedy existing inequalities slip into a type of jargon or sloganeering which plays right into communist hands. In other words, the commun ist is interested in division because on ly by dividing can he gain control. Consequently, he must plant haired in tho minds of the people of one nation for the people of another coun try who have been and arc their friends. We Masons believe that we have the key to eternal truths and that these truths are based upon the Fatherhood of God and the brotherhood of man. If we believe that these truths arc im portant, it is incumbent on us to step into this critical situation. As the com munists cast their cloak to create dark ness, so must wc tear away their un holy garments and throw the light of truth upon the scene. We believe in human dignity, in human freedom and in human dedication to God. There is only one enemy: the tyrant, be he man, or be it a party, or a force, or a counrty that would attempt to substitute man for God. As Masons wc have the maturity of the ages on our side. We are confident that the products of freedom are good. We do not suffer From panic because some people produce discordant noises. As an organization we take no action other than to educate. But as individuals we arc bound to speak the truth and to pit our strength against the onslaught of the communist juggernaut. Never theless, in view of the nature of the threat, Masonrv as a body must re cognize that it, along with other organ izations which stand for democratic principles, is in jeopardy. It must take cognizance of the enemy's strength and of the fact that time is running out. It must endeavor to cooperate with all other groups which stands with God. It must oppose Communism wherever it appears. It must continue to spread its light so that all may see the under lying differences between what is handsome and what is ugly. A 160 THE CABLE TOW April 1960 brotherly. J^ove, (Relief and Tjrutk By WB DOMINGO F. DOMINGO Master, Tcodoro M. Kalaw Lodge No. 136 If this were a private installation, I would just probably say: “Thank you again for the second time. My speech was already delivered to you last year.” Then I would sit down. However, it being not the case, 1 want to take ad vantage of this opportunity to endeav or somehow to lift the veil of misrep resentation cast upon our fraternity by ignorance, bigotrv and fanaticism, so that our friends, and even members of our families now present, may look into the activities and leachings of our much-maligned fraternity and, per haps, understand our true aims and purposes and our concern for our fel lowmen regardless of creed, color or In mv address a war ago, to which manv of vou here were most charit able to listen, I touched upon the various beliefs about the Deitv of most peoples of the world, with which we Masons find no incompatibility, among them: belief in the Creator and I lis creations; in the Fatherhood of One Cod; in the Brotherhood of Men; and in the glorious life after death- 1 would again beg your kind indulgence and suffer me with this short dis course on Brotherly Love, Relief and Truth — the three principal tenets of our ancient and venerable institution. Brotherly Love, or what we Ma sons like to call "Universal Charity”, is like the never-ending charity of God, the God of J.ovc of all creation. II one will study the extent of the love of God, he will find that it is the ex tent of masonic charity or love. With in the broad circle of his affection, the Mason is taught to encompass all man kind, disregarding station, creed or co lor; and wish all men with that wish of universal goodwill. And while he is taught to provide honestly for his family, he is constantly reminded that there are less fortunate people around him and that he should extend such acts of benevolence and charity or love to them as well. To relieve the distressed is one of the most important duties inculcated in the life of a Mason, for relief ex tended to the deserving becomes lhe widow’s tear of joy and the orphan’s praver of gratitude. We, therefore, strive to do good to all, comfort the distressed and assuage their burden of sorrow. Philosophically, Freemasonry is the search for Truth—lhe Truth that forms the foundation of all masonic virtues. The higher order of Truth that per meates our Masonic Fraternity, may be properly expressed as the knowledge of the goodness of God. This search for truth, suggested to the candidate on his first admission into our lodge hall, is continued on and on, beyond his’ reception of the highest Masonic degree, and even beyond his journey here on this temporary earth to that undiscovered country where time shall be no more, and where Brotherly Love, Relief and Truth shall have rendered him acceptable in the sight of “Him unto Whom all hearts are open, all desires known, and from Whom no secrets are hid.” 161 History of Balintawak Lodge No. 28, F-AM By WB VICTORIANO A. TANAFFRANCIA Secretary, Balintawak Lodge No. 28 Among the earliest lodges establish ed in the Philippines and not unlike other pioneers in the Fraternity, the Balintawak Lodge had a humble but courageous beginning. It is with no uncertain pride that the brethren of this Lodge can look back to these by gone days of its inception, its establish ment, its stability through the vears as a bulwark of our ancient and venera ble institution in this part of Quezon valley. It is indeed nostalgic to think espe cially to those living oldtimers who founded this Lodge, that on June 15, 1914 several members of the then Ri zal Lodge No. 312 (now No. 20) si tuated in Lopez, in the then Tavabas Province under the jurisdiction of the Gran Orientc Espanol, took pains and heart to brave tne miles or tortuous trails through forested hills, virgin val leys and swampy brooks and convened in the town of Gumaca, where then and there they laid down the ground work for the establishment of a maso nic lodge to be named Balintawak to do honor to the place hallowed by the blood of the brethren who gave their lives that the light of freedom shall shine in the Philippines. Thus Balin tawak Lodge No. 354 (now 28) joined the family of sister lodges. The next day, on June 16, 1914, the election of officers of the new lodge was held. Bro. Basilio de Guzman was ap pointed Chairman of the Committee on Election, with Bro. Victoriano A. Tanafrancia and Bro. Gerardo L. Ta nada as Members, and Bro. Tomas Tanada as Acting Secretary. The following were the first elected and appointed officers who were installed tne next day, June 17, 1914: Antonio Argonsino, Master; Gerardo L. Ta nada, Senior Warden; Basilio de Guz man, Junior Warden; Marciano Prin cipe, Secretary; Benito Querol, Treas urer; Ramon Olivera, Steward; Rufo Reyes, Almoner; Vicente Noscal, Ora tor; Victoriano A. Taiiafrancia, Master of Ceremonies; Ulpiano Camacho, Arquitccto Reviser; Mariano Barretto, Arquitccto del Templo; Tomas Tana da, Maestro de Banquete; Quiterio Magno, Librarian; Panfilo Tanada, Standard Bearer; and Deogracias Ta nada, Tyler. The Gran Oricnte de la Orden Or ientc de Madrid issued the Charter on August 16, 1914 but Balintawak Lodge No. 354 (now 28) was consti tuted on April 17, 1915 by a Com mittee on Installation appointed by the Gran Logia Regional de Pilipinas, namely: Wor. Bro. Teofilo Gregorio of Banahaw No. 332, as Chairman; Wor. Bro. Uldarico Villamor of Ri zal No. 312 and Wor Bro. Mariano Salandanan of Araw No. 304, as Members. Place — rented building on Capisonda Street, now Quezon Street in Gumaca, Quezon. From its modest beginning, the founders nurtured and nourished the new lodge through years of vicissitudes and sacrifices. The present lodge building, though wrinkled with age and repeated repairs, still stands triumphant as a glorious monument to their unselfish efforts. With due cre dit to them, especially to Wor. Bro. 162 THE CABLE TOW April 1960 Victoriano A. TanaFranca, still living and active as our preesnt lodge Secre tary, this building and lot was acquir ed on October 1, 1918 through funds contributed by the members. The building and lot was duly registered and titled under the name of the lodge, with the Register of Deeds for Que zon Province only recently in 1958. Aside from a spacious lodge hall on the second floor, the other spaces were and still arc rented bv the government as school-room, from which the lodge derives about P400.00 yearly income. It is with distinct honor to note that this lodge was instrumental in the es tablishment of Filipinas Lodge No. 54 (now defunct) in Panaon, Unisan, Quezon, the Kalilavan Lodge No. 37 in Lucena, Quezon, and the Abad Santos Lodge No. 43 in Tayabas, Quezon. The extension work for the Filipinas Lodge No. 54 in Bo. Panaon, Unisan, Quezon was initiated by Jovencio Trinidad, Jose Santayana, Estanislao Vcrder and other mem bers of Balintawak Lodge, while those for the Kalilavan Lodge No. 37 and Abad Santos Lodge No. 43 were done by other teams of Balintawak Lodge. Ever since its foundation, the lodge enjoyed a continuous growth and a healthy program of activities, except for the few vears during the Pacific War which bought about a temporary disruption of its work; the lodge was unspared in the looting that followed the Japanese entrance in the town, tools and implements of the craft were lost, furniture and other parapher nalia were looted, leaving the temple hall bare and destitute. But imme diately upon liberation of the town by the American forces, through the ini tiative, leadership and untiring efforts of Wor. Bro. Victoriano A. Tanafranca, Wor Bro. Simeon Estrada, and other zealous brethren, the lodge was rehabilitated. Wor. Bro. Simeon Estra da spent his own money to repair the lodge building, while contributions from the members replaced the lodge furniture and implements. In the course of its existence, this lodge has adopted and confered ho norary membership to the following: M.W. Bro. Manuel L. Quezon, 1915; M. W. Bto. Felipe Buencamino, Jr., 1915; M. W. Bro. Vicente Lucban, 1915; M. W. Bro. Rafael Palma, 1915; M. W. Bro. Valentin Polintan, 1915. As of this writing, four of the ori ginal founders are living: Victoriano A. Taiiafranca still active, life member, and presently Secretary; Ulpiano Camacho, life member, pre sently weak and sickly; Marciano Principe, presently dormant; Ramon Olivera, presently dormant. Among the brethren who received Certificates of Merits from the Grand Lodge arc the following: Ulpiano Camache, 1951; Victoria no A. TanaFranca, 1952; Simeon Es trada, 1953. Wc have with us life members con ferred in 1959 as follows: Ulpiano Camacho, since 1913; Co King Heng, since 1919; Simeon Estra da, 1920; Lim Hap, since 1921; Romualdo Libranda, since 1917; Tcofilo Olivera, since 1917; Victoriano A. Tanafranca, since 1912; Gregorio Valcncerina, since 1920; Eustacio Villafuerte, since 1916. This is the history of Balintawak Lodge No. 28, F. & A. M. in a nut shell. The Lodge owes much to the zcalousncss and selflessness of the charter members. HISTORY OF BALINTAWAK LODGE 163 With, the Qrand Jiaiter Since the beginning of the vear 1960 the Grand Master has been Icept busv with the usual invitations to Lodge installations, visitations, dedica tions of Lodge temples, and being in vited as guest speaker. Guam Visitation Accompanied bv MWB Esteban Munarriz, Grand Secretary, MWB Macario Ofilada visited the two Guam Lodges on Jan. 23. It being the Hrst visit of Grand Lodge officers since 1956, they were welcomed with great satisfaction by the Guam brethren. The two were guests at the fraternal banquet at the Curtis Le Max' High Twelve Club following the official vi sitation to the Charleston Lodge No. 44 and Milton C. Marvin Lodge No. 123; were house guests at Governor’s Mansion of Acting Governor and RWB Marcellus Boss; and on Jan. 24 toured the island with Bro. Earle Conwav. The two were guests of Bro. Rizal G. /Kdorable, Philippine Consul in Guam, at the bienvenida and despedida din ners at which Filipino and American brethren were present. Supreme Council Session At the Tenth Anniversary celebra tion of the founding of the Supreme Council of the 33rd. Degree of the Philippines, he was the guest speaker on Feb. 12. His speech (sec page 146) was well applauded. Eighth District Convention On Feb. 20, the Grand Master was guest at the Eighth Masonic District Convention at Olongapo, Zambales. The convention of Zambales and Ba taan Lodges was well-attended. The other guest speaker at the convention was Admiral Arthur F. Spring (see page 135). Birthday Celebration As the beginning of the climax of his year in the grand East, MWB Ofi lada was the object of a celebration of his birthday on March 8 at the Jose Abad Santos Hall, Plaridcl Tempje, when the Lodges in the Greater Mani la area arranged a program and party in his honor. The literary-musical pro gram was participated in bv members of the Eastern Star, DeMolav, Rain bow, Job’s Daughters, Grand Lodge officers, and members of blue lodges. Special participants were lhe Girls String Band of the Government Train ing School at Mandtiluyong, lhe Sinag Tala Dance Group and lhe Upsilon Sigma Phi Fraternity of the Universilv of the Philippines. AAA ORDER OF JOBS DAUGHTERS Officers for the first term of I960, Bethel No. 1, Olongapo, Zambales, of the International Order of Job’s Daugh ters, installed on December 27, 1959 at the Lincoln Lodge Hall are: Es peranza Bada, Honored Queen; Diane Blackwell, Senior Princess; Salvacion Gregorio, Junior Princess; Nida San tos, Guide; Rosalyn Farrar, Marshal; Nancv Malito, Chaplain; Marion Coo per, Recorder; Lilian EJa, Treasurer; Liberty Arce; Librarian; Emcstina Gregorio. Musician; Ricky Trummer, First Messenger; Ligaya Bustamante, Second Messenger; Deirdrc Webster, Third Messenger; Kathy Peck, Fourth Messenger; De Ann Wright, Fifth Messenger; Nora Manglicmot, Senior Custodian; Lucille Steenson, Junior Custodian; Lo Lai (io, Outer Guard. 164 THE CABLE TOW April 1960 (Continued froitt page 146) Mason of the blue lodge will be the backbone of the team. After all, the Master will be of little use without a lodge to govern, even as the perfect ed ashlar is useless until it forms part of the temple. In the perfect team, the members pull together, and the mason will take his place and will do his work as he has always done these past thousands of years. In that view, the anonymous master mason is properly oriented, his intrin sic worth properly evaluated. Every little stint that he does is definite and becomes definitively an everlasting part of the ideal Masonic Edifice that will continue building while man still as pires for perfection. That Masonry is a continuous and continuing endeavor is self-evident in human frailty, so the sincere mason is hound for disappointment should he find life too short lor the great task that he must leave unfinished when lie must lav down his working tools. But he must he comforted in the thought that his own particular task, no matter what the stage of its pro gress, will someday be finished, for there will come others who will take up those tools and fill his place on the jobsite, even as before, nay, even as afterwards. In that light, how many of our great men have had to put down their tools, leaving their great work for others to finish? Jose Rizal, Marcelo H. del Pilar, Jose Abad Santos, Rafael Palma, Teodoro M. Kalaw, Manuel Roxas, Manuel Quezon, to name but a few in this jurisdiction. After all, things in nature arc but an installment, an episode in the serial storv of life. And so, literally and fig uratively, the great rivers will continue to flow on and on. The Nile has been there a long time, and so have the Nilcrs. The Nilers and all the others will be there for a long, long time. Masonrv is a long way from comple tion. If mv vision is correct, then every good Mason, however lowly his sta tion in life, and however humble his role in Masonrv, finds comfort in the thought that when the time finally comes to lav down his tools, the Sup reme Architect will give him wel come and say, “I lore is a Mason in w hom 1 am well pleased. He did his bit, and was not dismayed that he could not finish the job, knowing that Masonrv is an unfinished task.” A L In the face of the menace of materialism — the father of both crime and Communism — we must seek divine help to accomplish our task. The power of prayer does not lend itself to measure any more than does the strength of faith; but of this I am sure: the man who lacks faith and has never sought help beyond himself is limiting his capacity to live, to create and be happy. For some, prayer lends the strength to span the gap between what we are and what we ought to be. For some, it is the clarifying medium which se parates truth from falsehood. For some, it is the force which disperses fear and confusion. For some, it is the current through which the soul receives surcease from sorrow and despair. For me, it is a kind of bridge. Whether it be a hymn of praise, or a simple plea for mercy, it is a bridge which unites mankind to God. 165 OFFICIAL SECTION CIRCULAR NO. 1 Series of 1960 — Ofilada To All Masters, Wardens and Brethren of Subordinate Lodges Greetings: In response to the clamor of many lodges in this Grand Jurisdiction for a sort of emergency fund to ease financial straits available to all masons and their families, a corporation known as the Acacia Mutual Aid Society, Inc. has been registered with the Securities and Exchange Commission and duly licensed bv the Insurance Commissioner of the Philippines. The Acacia Mutual Aid Society, Inc. offers different non-medieal life insurance plans — the Whole Life, the 20 Pay Life, the 20 Year Endowment, the Pure Endowment and the Endowment at 70. All these plans provide secu rity commensurate with the capacity of a brother Mason to pay. The cost is minimal. Firstly, because the Society neither incurs any underwriting expenses nor pays medical examination fees. Secondly, it has but small office staff, yet efficient enough to cope with all the phases and activities of the Society. The admission Membership Fee is PIO.00 for each new member. The applicant must be of good standing in his Lodge. Monthly contribution ranges from Pl.00 to P16.00 and the maximum face amount of the Membership Certi ficate that mav be issued to any member is 1*6,000.00. Each certificate has a table of guaranteed values — cash surrender value, paid-up insurance, and ex tended term insurance. All certificates arc participating except the Pure En dowment, and, in case of death bv accident, the benefit shall be double its face value. The Board of Trustees is composed of: Most Wor. Bro. Howard R. Hick Bro. Luis R. Salvosa Most Wor. Bro. Macario M. Ofilada Most Wor. Bro. Esteban Munarriz Wor. Bro. Jose C. Vclo Bro. Eduardo L. Claudio Bro. Gumersindo Garcia, Sr. Chairman Vice Chairman Member Member Member Member Member The Officers arc: Bro. Luis R. Salvosa M.W. Bro. Esteban Munarriz Bro. Benjamin T. Aranicgo President and Actuary Vice President and Treasui Acting Secretary 166 THE CABLE TOW April I960 The Society has its office at the Paridel Masonic Temple. The staff is available at all times to attend to your inquiries, fumish you with application blanks and help you in every possible way to perfect your application. This is calculated to do away with the almost daily phenomenon in the office of the Grand Secretary and the Grand Master, of widows and orphans of our deceased brethren seeking financial assistance. Support the Acacia. It will fill a void in our Masonic life. I urge each and every' brother in this Grand Jurisdiction to join the Acacia Mutual Aid Society, Inc. It is the concrete version of the Masonic virtue of Relief — Relief from us directly to our loved ones. If you are already a member see that your monthly contributions are paid up to date. Philippines, February 3, 1960. Attest: MACARIO M. OFILADA ESTEBAN MUNARRIZ, PGM Grand MaStCr Grand Secretary NOTICE OF ANNUAL MEETING OF THE MOST WORSHIPFUL GRAND LODGE OF FREE AND ACCEPTED MASONS OF THE PHILIPPINES Notice is hereby given that the Annual Meeting of the members of the Grand Lodge of F. & A.M. of the Philippines, a corporation, will be held at the Plaridel Masonic Temple, 1440 San Marcelino, Manila, on Tuesday, April 26, 1960, at 4 :00 o’clock P.M. for the election of Directors for the ensuing year and for the transaction of such other business as may properly come before said meeting. ESTEBAN MUNARRIZ Grand Secretary A N N O U A’ C E M E ,V T The registration of delegates will start on Saturday, April 23rd, at 9:00 a.m. and will continue daily until 3:30 p.m. on Tuesday. April 26th. To avoid unnecessary snags and facilitate the work of the Com mittee on Credentials, delegates from Manila and suburbs are enjoined to register as early as possible to give way to delegates from distant Lodges. Delegates from Provincial Lodges are also enjoined to register immediately on arrival at the Plaridel Masonic Temple. Only a limited number of delegates can be billeted gratis at the OFFICIAL SECTION 167 Grand Lodge dormitory. Accommodations will be on first-come firstserved basis. Meals of the delegates are at their own expense, except dinner at the Plaridel Masonic Temple on Tuesday, Wednesday and Thursday evenings which will be served free to all delegates and mem bers. The Grand Lodge canteen will serve meals at moderate cost. Coffee and soft drinks will be served free during the communication. There will be a bus each morning at the Plaridel Masonic Temple from 9:00 a.m. to 12:00 noon to take visiting brothers sightseeing in and around Manila. Wor. Bro. Florencio llagan, Chief Administra tive Officer, office of the Grand Secretary, will be in-charge. Delegates who are tennis enthusiasts can avail themselves of the use of our two tennis courts, free of charge. The Bowling Alleys wil also be available for delegates from 9:00 a.m. to 12:00 noon daily during the communication also free of charge. Everything is being done to make your stay with us as comfortable and as enjoyable as possible. If there is anything else we can do to ward that end, please do not hesitate to tell us. If you have any com plaint to make, by all means please do so freely. Do not keep it in your breast. We repeat we want you to enjoy your visit and stay with us to the fullest extent. PROGRAM Saturday — April 23 — 9:00 a.m. Tuesday — April 26 — 3:30 p.m. Sunday — April 24 — 8:00 a.m. Monday — April 25 — 7:00 p.m. Tuesday — April 26 — 1:00 p.m. 3:15 p.m. 4:00 p.m Wednesday — April 27 — 9:00 a.m 10:00 a.m 1:30 p.m 4:00 p.m Thursday — April 28 — 9:00 a.m 10:00 p.m 2:00 p.m 4:00 p.m 8:00 p.m Registration of Delegates with the Com mittee on Credentials — Tennis Tournament — Grand Master's Banquet for the Grand Lodge Officers in honor of the District Deputy Grand Masters and Lodge Inr spectors at the Scottish Rite Temple — Lodge of Instruction — Laying of Wreaths of Flowers at the Monument of Brother Jose Rizal at the entrance to the Plaridel Masonic Temple — Opening of the Grand Lodge — Sightseeing — Job’s Daughters exemplification — De Molay Degree work — Resume Session — Rainbow Girls exemplification — Conferring of Past Master’s degree — Forum on Masonic Education — Resume Session — Installation of Grand Lodge Officers 168 THE CABLE TOW April 1960 LODGE OFFICERS FOR 1960 MANILA LODGE NO. 1 COSMOS LODGE NO. 8 Wor. Mosier S. Warden . J. Warden . Secretary William F. Henry Roe Hampton Johnson John O. Wallace George A. Clegg Heny Gilhouser P. O. Box, 2646, Manila Wor. Masler S. Warden . J. Warden . Treasurer Secretary CAVITE LODGE NO. 2 Samuel C. Casel Richard S. Hart Michael Kapstinsky George A. Mayhew Robert P. Binkley Installations Engineer Of Clark Airbase, APO 74, San Francisco, Calif 5. Warden . J. Warden . Secretary Petronie Espineli Vicente Vale Cruz Billy A. Ohl Jose V. Colina Salvador C. Gonzales 960 Cabuco St., Cavity City ST. JOHN'S LODGE NO. 9 Wor. Master ............. Charles H. Clark S. Warden ................ Harold D. Carl Treasurer ................ James L. Hendryx Secretary ................ Paul Hannaford P. O. Box 626, Manila CORREGIDOR-SOUTHERN CROSS LODGE NO. 3 Wor. Master S. Warden . J. Warden . Treasurer Albert E. Parsons Michael D. Yasrreboff David G. Gunnell Perrv C. Curtis 1020 Taft Ave., Manila BAGUMBAYAN LODGE NO. Wor. Masler S. Warden . Treasurer Secretary Resendo O. Subido Rufino B. Macalinao Scott:sh Rite Temple 1828 Taft Ave., Manila ILOILO-ACACIA LODGE NO. 11 J. Warden . Treasurer Secretary Francisco Song Heng Alfredo P. Catedral Gil F. Octaviano Sy Bon Tong Ponciano C. Leonidas 178 Mission Road, Jaro, Iloilo Cily NILAD LODGE NO. 12 Wor. Master ............ Ramon C. L. Tan S. Warden ................ Felix J. Torres J. Warden ................ Felix V. Baglas Treasurer ................ Amado Pineda Secretary ................ Gregorio A. Vicente c/o P. O. Box 98, MaWALANA LODGE NO. 13 ISLAND-LUZ-MINERVA LODGE NO. 5 S. Warden . J. Warden . Secretary Benigno de Leon Arturo R. Villasenor Graciano N. Villamanle Manila J. Warden . Treasurer Secretary Godofredo G. Calub sura Inc. 549 Sales, Manila BIAK-NA-BATO LODGE NO. 7 Wor. Mosier S. Warden . J. Warden . Secretary Oscar L. Fung Caster I. Silvesire Juan C. Alabastro Emilio M. Asistores P. O. Bex 1891, Manila S. Warden . Secretary Treasurer DALISAY LODGE NO. 14 Bayani B. Ibarrola Jesus Castillo Mateo D. Cipriano 323 Valencia, Sampaloc, Manila 169 PILAR LODGE NO. 19 Wor. Master S. Warden . J. Wardpn . Treasurer Secretary Honorio Malonzo Eugenio Villanueva Jose N. Topacio Marciano Sayoc R-409 Roman Santos Bldg., Manila SINUKUAN LODGE NO. 18 S. Warden . , J. Warden Treasurer Secretary Severino M. Navarro Gregorio Tan Francisco E. Floro 2528 Tlndalo, Tondo, Manila BAGONG BUHAY LODGE NO. 17 Wor. Master S. Warden . J. Warden .. Treasurer Secretary Jim Boo Chan Amado C. Santos Gregorio P. Cataulin 152 R. Samonte, San Roque, Cavite City AR AW LODGE NO. 18 Wor. Master S. Warden .. J. Warden . Treasurer Secretary Domingo Cantoria Florencio D. R. Ponce Inocencio N. Rosete Jose N. Queddirg 598 Aleiandro VI, paloc, Manila SILANGANAN Wor. Master ............. S. Warden ................ J. Warden ................ Treasurer ................ Secretary ................ LODGE NO. 19 Jose Paglakhan Modesto M, Marcelo Elpidio L. Cruz Teodero V. Santos 21 Rotonda, Pasig, zal RIZAL LODGE NO. 20 S. Warden .. J. Warden . , Secretary Cesario Villareal Diego Manza Jose Angeles Gregorio Quincina Lopez, Quezon W DAPITAN LODGE NO. 21 S. Warden .. J. Warden . . Treasurer Secretary Maximo Abano Tim V. Certeza Francisco J. Olizon Benjamin Araniego Meycauayan, Bulacan JOSE RIZAL LODGE NO. 22 Wor. Master S. Warden .. J. Warden . Treasurer Secretary Antonio Gonzalez Eugene Schimpff Victorino Floro, Jr. Gerard Kaiser Agapito J. de Guzman c/o E. E. Elser, Inc. P. O. Box 598, Manila MALINAW LODGE NO. 25 Wor. Masler S. Warden . I. Warden . Treasurer Secretary Florencio C. Robles Santos Z. Torres Felipe Urtola San Pablo City Wor. Masler S. Warden . . J. Warden . . Treasurer Secretary Wor. Matter S. Warden .. J. Warden . Treasurer Secretary PINAGSA8ITAN LODGE NO. 28 Ricardo C. BuenaFe Fernando O. Manas Vicente C. Reventar Isidro Corpus Santa Cruz, Laguna BATONG BUHAY LODGE NO. 27 Vincent F. M. Zerda John Gotamco Charles Yu Cheng Haoi Saw E. Sam Remedios E. Racela 2290 Azcarraga (Int. II) Sia. Cruz, Manila BALINTAWAK LODGE NO. 28 Wor. Master S. Warden . J. Warden . . Treasurer Secretary Romualdo Libranola Vidor Mendoza Severino Pulga Victoriano A. TanaFranca Vicente U. Tan Gumaca, Quezon ZAPOTE LODGE NO. 29 Wor. Master* S. Warden .. J. Warden . . Secretary Nicanor Espineli Alfredo Nibut Teofilo Leonidas Silvestre Moscoso 4 Road 12, Diliman, Quezon City MAKTAN LODGE NO. 30 Wor. Master S. Warden .. J. Warden . Treasurer Secretary Augusto P. Santos Saturnino Liston Jose G. Pioquinto Leencio P. Geronilla Room 303 Masonic Temple, Borromeo St., Cebu City 170 THE CABLE TOW April 1960 IBARRA LODGE NO. 91 Rodolfo G. Jimenez Mateo Pallera Rodolfo Vales Andres H. Polintan Eliseo David 383 Llamado, Cavite City I5AROG LODGE NO. 33 Wor. Master 5. Warden . J. Warden . Secretary S. Warden . I. Warden . Secretary S. Warden . J. Warden . Treasurer Leopolds G. Mendoza, Sr. Ignacio Meliton Julian Meliton Feliciano Capacao Pedro E. Dy-Liacco 714 Biaknabato St. Naga City LINCOLN LODGE NO. 34 Ricardo P. Cruz Harold Duncan May Avelino Dantes Marcial de la Cruz Purisimo Ramos P. O. Box 19, BATANGAS LODGE NO. 35 Wor. Master ............ Ernesto C, Pureza S. Warden .............. . Ernesto V. Perez J. Warden ................ Aurelio Beron Treasurer ................ Mariano B. Santos Secretary .............. Esteban G. Buhat Batangas, Batangas KALILAVAN LODGE NO. 37 Wor. Master ............. Florentine Racelis S. Warden ................ Melecio R. Magsino J. Warden ................ Victorino C. Quejano Treasurer Julian G. Zoleta Secretary ................ Julian O. Garcia Lucena, Quezon BULUSAN LODGE NO. 38 S. Warden . J. Warden . Secretary Estanislao Gabarda Sotero Escandor Juan G. Frivaldo Sorsogon, Sorsogon MABINI LODGE NO. 39 S. Warden ................ Manuel Molina J. Warden ................ Alfonso Cabada Treasurer ................ Fernando Escane Secretary ......... ... Julio Laceda MAGUINDANAW LODGE NO. 40 Wor. Master ............ Melquiades P. Varias S. Warden ................ Oliver A. Schulz J. Warden ................ Jose M. Rubrico Treasurer Secretary S. Warden . , J. Warden . Treasurer Primo R. Semana Cagayan de Oro City JOSE ABAD SANTOS LODGE NO. 43 Wor. Masler ............. Mario O. Sumulong S. Warden ................ Gerardo Rallama J. Warden ................ Fidel R. Chavez Treasurer ................ Lim Tua Key Secretary ................ tldefonso A. Echevarria Tayabas, Quezon CHARLESTON LODGE NO. 44 Sergio Galvez Doyle Abell P. O. Box 476, Agana, MT. APO LODGE NO. 45 S. Warden . . J. Warden . Treasurer Secretary Angel N. Mendoza Daniel B. Mallari Candido San Luis Juanito Chan Pablo Sebastian City MALOLOS LODGE NO. 46 S. Warden . I. Warden . Treasurer Secretary MAKABUGWAS Wor. Master ............. S. Warden ................ J. Warden ................ Treasurer ................ Isaias P. Maclang Segundo Esguerra Francisco C. Rendon LODGE NO. 47 Fred M. Brown Tacloban City PAMPANGA LODGE NO. 48 Wor. Master ............. Julian B. Mendoza S. Warden ................ Charles B. Shelledy J. Warden ................ Domingo P. Sanios Treasurer ................ Alejandro M. Barin Pampanga S. Warden . J. Warden . Treasurer MOUNT MAINAM LODGE NO. 49 Fausto Dualan Antonio Manalo Pedro V. Poblete Alberto Camarines LODGE OFFICERS 171 172 THE CABLE TOW April 1060 MAGAT LODGE NO. 68 Marcos de la Cruz Joselito Bautista Norberto S. Falguera Bayombong, Nueva PRIMERA IUZ FILIPINA LODGE NO. 69 S. Warden . J. Warden Secretary Wor. Master S. Warden J. Warden Treasurer Mamerto Salac Francisco C. Ferre UNION LODGE NO. 70 Wor. Master . ............ Saturnino R. Mina S. Warden ................ Severo Viloria J. Warden .............. Eligio Aragones Treasurer ........... Juan O. Concepcion Secretary ........ , , Andres B, Rivera LAOAG LODGE NO. 71 Wor. Master ............ Leon Q. Verano S. Warden ................ Rizal G. de Peralta J. Warden ................ Luis Ros Treasurer ................ Lucio Chiu Secretary ......... Alberto Suquilan MAKILING LODGE9 NO. 72 EC1JA LODGE NO. 73 Jose A. S. Gohu Isidro Medina Amado R. Cruz AGNO LODGE NO. 75 Wor. Master ............ Felix M. Mamenta, Jr. S. Warden ................ Fernando B. Ferrer J. Warden ................ Secundino N Zambrano Treasurer ........... Liberio G. Bernarte Secretary Pedro Remasec KASILAWAN LODGE NO. 77 Wor Master ............ Eliseo C. Belen J. Warden ................ Eligio B.A. Hernandez Secretary ................ Delfn C. Medel NUEVA S. Warden J. Warden . . . TAGA*ILOG LODGE NO. 79 Wor. Master S. Warden . J. Warden .. Secretary Wor. Master S. Warden .. J. Warden . Pedro Valderrama Luis C. Santos Jacobo Feliciano Modersto Fernandez Jose R. Bernabe 1869 Sulu, Sta. Cruz Manila MOUNT LEBANON LODGE NO. 80 William Samara Al Elzingre Joseph V. Ackerman William H. Quasha Edward F. Stewart Wise & Co., Inc., P. O. Box 456, Manila F. D. ROOSEVELT MEMORIAL LODGE NO. 81 Wor. Master ............ Urbano Bello S. Warden ................ Gregorio Leyba J. Warden ................ Loreto Saysay 33 Arellano Ave.. Palanan Makati Rizal HIGH-TWELVE LODGE NO. 82 Wor Master ............ Celestino Sabalo S. Warden ................ Vicente P. Aragones I. Wa'den Charles Mosebrook 251 M. Natividad, DAGOHOY LODGE NO. 84 S. Warden ................ Marcelino Calamba J. Warden ................ Gaudencio Doria Secretary ................ Gaudioso T. Cainglet Tagbilaran, Bohol ABRA LODGE NO. 86 Wor. Master ............ IldeFenso Castillo S. Warden ............... Olilio Damasen J. Warden ............... Hilarion Sabaet HIRAM LODGE NO. 88 S. Warden . . J. Warden Treasurer Lorenzo A. Hernandez Mateo M. Reyes Mauro I. Abad c/o Philippine Bank oF Communications P. O. Box 934. Manila LODGE OFFICERS 173 MUOG LODGE NO. B9 S. Warden ................ J. Warden ................ Treasurer ................ Secretary ................ Arestides F . de Lara Tirso Monsod Jose H. Samoa Pedro Lombes Mateo Ferrer Rizal Paranaque, MEMORIAL LODGE NO. 90 Wor. S. Warden ................ J. Warden ................ Treasurer ................ Secretary ................ Onofre B. Padolina Juan P. Viray Cendort Delize Feliciano Sagnlp Munoz, Nueva Fc:;a S. Warden J. Warden Secretary Juanito T. Magbanua Jose S. Garcia Filemen S. Bobon, Sr. Crispin G. Tembrevilla Demetrio R. Navarro Dumaguete City MENCIUS LODGE NO. 93 S. Warden ................ Vicente Sukit Tan J. Warden ................ Angeles Lim Guat Treasurer ................ Edward K. Chenq Secretary ................ Beniamin L. Teodoro P. O. Box 268, Manila SERVICE LODGE NO. 95 Job Elizes Jesus I. Tolentino Pascual Genilo Wor. Master S. Warden . J. Warden . Secretary A. C. del Rosario 150 Labo, La Loma, Quezon City ISAGANI LODGE NO. 96 Wor. Master ............. Sabino Bocobo S. Warden ................ Victor C. Guillermo J. Warden ................ Gregorio Quiaoit Treasurer ................ Felix S. Flaminiano Secretary ................ Jesus V. Evangelista Paniqui, Tarlac BAGONG 1LAW LODGE NO. 97 Wo'. Master ........ S. Warden ................ J. Warden ................ Nepomuceno Donato P. Tejada Jose A. AJvarez General P. Alvarez MOUNT HURAW LODGE NO. 98 Wor. Master ............ S. Warden ................ Novelets, Cavite Jesus A. Deduque Pablo P. Aragon J. Warden Treasurer Secretary S, Warden . J. Warden . Treasurer Secretary S. Warden . J. Warden Treasurer Secretary S. Warden . J. Warden . Treasurer Secretary S, Warden . . J. Warden . . Treasurer Secretary CAMARINES S. Warden ....... J. Warden .... Secretary ....... KUTANG BATO S. Warden ................ J. Warden ................ Treasurer ................ Secretary ................ Lao Hianui Tan Liong Kee Teodorico Noble Catbslogan, Samar KEYSTONE LODGE NO. 100 Ernesto C. Basa Augusto O. Cabral Leopoldo S. Torrejon Macario Odiamar Cornelio M. Aguirre 16 Sancianco, Sarrtol, Quezon City BUD DAHO LODGE NO. 102 Charles Bengtu Tan Hadji Mohammad Al Amoen Posy Garama N. Abubakar Angel Lu Felix Casimiro Jolo, Sulu ZAMBALES LODGE NO. 103 Mauricio Aragones Braulio Lopez BATAAN LODGE NO. 104 'Vor. Master ............ Jose E. Heras S. Warden ................ Felino G. Alcid J. Warden ................ Federico S. Magat Treasurer ................ Cayetano A, Oconer Secretary ................ Jesus Heras Talisay, Balanga, Bataan LEONARD WOOD LODGE NO. 105 ....... Donald R. Kolb .... Fred C. Ford .... John H. Judy .... E. V. Bundenthal P. O. Box 1630 NORTE LODGE NO. 107 Ong Chiao Seng Gregorio L. Mariano Arsenio C. Camino Daet, Camarines Norte LODGE NO. 110 Ruperto Demonteverde Francisco S. Go Jesus Vilo Marcelo Domingo Bernardo Bagamaspad Cotabato City 174 THE CABLE TOW April 1960 MILTON C. MARVIN LODGE NO. 123 MARANAW LODGE NO. Ill S. Warden ................. J. Warden . . ......... Treasure? ................ Secretary ................ Manuel V. Pangilinan Mohamad Ali Dimaporo Angel Y. Gingoyon Benito Ong lligan City S. Warden J. Warden Treasurer Secretary INDANG LODGE NO. 115 S. Warden ................ J. Warden ................ Treasurer ................ Secretary ................ Vicente de los Santos lldefonso Escalante Leonardo M. Gonzales Marcelo Gonzales Indang, Cavite VICTORY LODGE NO. 116 S. Warden ................ J. Warden ................ Moses Clemente Ernesto Fabros Augusto Esteban Secretary OKINAWA LODGE NO. 11B S. Warden ................ Will K. Preslidge J. Warden ................ Cullen C. Lilka Treasurer Henry E, Cooper Secretary Neil H. Walkin' 30 US ASA FID t 331 San Francisco, Calif. APO S. Warden . S. Warden . J. Warden Secretary QUEZON S. Warden ....... Treasurer . . Secretary ....... MARIKINA LODGE NO. 119 ■ Demetrio Estrella . Rodolfo Concepcion Isaac Eustaquio Florencio Ar. Ilagan 369 H. Lozada, San Juan, Rizal YOKOSUKA LODGE NO. 120 Chester O- Nielson ....... Paul D. Lang ....... Donald D Coleman ....... Paul D. James Hannon R. Jackson Box 34, Navy 3923, FPO San Francisco, Calif CITY LODGE NO. 122 Leovigildo Bito ....... Felino M. Landicho ....... Ernesto Baiba P. O. Box 53, Q. C. Kozumplik Milton Burmeister Anthony Szlatenyl Frederick Mores Poole Claude C. Hoff Station No. 8, Agana, CEBU LODGE NO. 128 S. Warden . J. Warden . Secretary Wor. Master S. Warden . . J. Warden . . Bartolome M. Carillo, Jr. John K. Lim Florentino Cababan Panfilo V. Abaray Firestone Tire 4 Rubber Co. Cebu City SIXTO LOPEZ (BATULAO) LODGE NO. 129 Wor. Master ............. Dominador Pasia S. Warden ................ Ruperto Bautista J. Warden ................ Gerardo Tolentino Treasurer ................ Pedro de Castro Secretary ................ Ceferiro C. Deguito MT. MALINDANG LODGE NO. 130 PanFilo E. Figueras Gregorio O. Calit Yap Pue-lng Eduardo C. Ralloma c/o Phil. National Bink Ozamis City CAGAYAN VALLEY LODGE NO. 133 Wor. Master ............ Bartolome Ramat Treasurer ................ Lino C. Barrera Secretary ................ Antero Dirige Santiago, Isabela TEODORO M. KALAW LODGr MFMOR1AL LODGE S. Warden ................. J. Warden . . .............. Secretary ................ S. Warden . NO. 136 Enrique L. Espirtu Daniel Santiago P. O. Box 1442, Manila BASILAN LODGE NO. 137 Areadio S. Flores Abundio S. Villanueva Emiliano Q. Miras Office Basilan City LODGE OFFICERS AOMORI LODGE NO. 139 Wor. Master ............. Jack M. Tomita S. Warden ................ Ellsworth Q. VandenHeuval J. Warden .............. Victor R. Ghequier Treasurer ................ Basil H. Steed Secretary ................ Robert B. Edwards 6921 Radio Gp Mol, APO 919 San Francisco, Calif. BONTOC LODGE NO. 140 Wor. Master ............. Severo Pimentel S. Warden ................ Victorino N. Ringor J. Warden ................ Antonio Camarillo Treasu'ar ................ Guillermo Bersamin Secretary ................ Honesto C. Belen Bontoc, Mt. Province SAN MARCELINO LODGE NO. 141 S. Warden ................ Treasurer ................ Secretary ................ CORAL LODGE NO. 142 Wor. Master ............. Jessie Q. Cotter S. Warden ................ Andrew H. Bulkley J. Warden ................ Benjamin C. Thorner Treasurer ................ Richard Rose Secretary ................ William P. Schwager Okinawa, Ryukyus J. Warden . Secretary KANTO LODGE NO. 143 Donald H. Leurlla Stanley Sagara Walter Doerr, Jr. Thomas L. Gaines Nelson A. Rossman Hdq. Sqdn. 6000th Support Wing Oper Loc 2, APO 94 NUEVA VIZCAYA LODGE NO. 144 Wor. Master ............. Paulino A. Corales S. Warden ................ Jovito S. Tottoc J. Warden ................ Francisco T. Cabanag Solano, Nueva Vizcaya JULIAN OCAMPO MEMORIAL LODGE NO. 146 S. Warden ................ J. Warden ................ Secretary ................ RAFAEL PALMA LODGE NO. 147 Wor. Master ............. Vicente S. Garc>a S. Warden ................ Carlos Antonio J. Warden ................ Fernando M, Mangubat Treasurer ................ Benito M. Reyes Secretary ................ Roman B. Ramos 2423 Baldwin, Sts. Cruz, Manila NOLI ME TANGERE LODGE NO. 140 S. Warden ................ Cesar B. Aguilar J. Warden ................ Cesar C. Rillona Treasurer ................ Amadeo L. Bautista Secretary ................ Delfin C. Simbra, Jr. 857 San Andres. Malate, Manila DAVAO LODG« NO. 149 Wor. Master ............ Filomeno C. Adi S. Warden ................ Conrado O. Aguila J. Warden ................ Bayani B. Estanislao Treasurer ................ Vlrgllio J. Durban Secretary ................. Jose J. Carballo Arellano Ext. Davao City S. Warden . J. Warden . Secretary KING SOLOMON LODGE NO. 150 Manuel K. Torres Mauro C. Salem Vicente Caguioa Teofisto Batongbacal 233 P. Cortes, Makati, Rizal RISING SUN LODGE NO. 151 S. Warden ................ J. Warden ................ Treasurer ................ Secretary MANUEL ROXAS LODGE NO. 152 Wor. Master ............ Marcelo C. Santiago S. Warden ................ Clemente G. Balan J. Warden ................ Gregorio P. Domagaa Treasurer ... ......... Jose Aesquivel Secretary ................ Romeo T. Pasco 6-B Aguinaldo St., Quezon City PAGADIAN LODGE NO. 153 Wor. Master ............. Wong Lop Sam S. Warden ................ Severo Banci, Sr. J. Warden ................ Jose Hofilena Treasurer ................ Jose Maravilla Secretary ................ Lorenzo Asuelo Pagadian, Zamboanga del Sur 17G TIIE CABLE TOW April 1960 Republic of the Philippine Department of Public Works and Communications BUREAU OF POSTS Manila SWORN STATEMENT (Required by Act 2580) The undersigned, MACARIO M. OFILADA. Edilor-in-Chicf ol The Cable Tow, published quarterly in English. at 1440 San Marcelino, Manila, after having been duly sworn In accor* dance with law. hereby submits the following elatement of ownership, management, cirAddress io. Manila io, Manila io. Manila io. Manila ................ 1440 San Marcelino ................ 1440 San Marcelino. Manila corporation, stockholders owning one per cent or more ManoKlng Editor, N. B. Melocolon .. Publisher, Grand Lodge of the Phi). Office of Publication ....................... Grand Lodge of the Philippines ..................... 1440 San Marcelino. Manila total amount of security' Issue during the preceding month. Not Applicable. (Sgd.> MACARIO M. 0F1LADA (Sgd.) VENANCIO G. REYE3 NEW RAINBOW ASSEMBLY The Cavite /Xsscmbly of the Order of Rainbow for Girls was instituted on Jan. 3, 1960 by WB Walter Schocning, Supreme Deputy For Rainbow in lhe Tar East, at the Bagong Buhav Lodge No. 17 Hall in Cavite City. He was assisted by Sis. Virginia Perkins, Matron of Trcce Marlires Chapter No. , OES. which chapter was instrumen tal in the organization of the assembly. The members of the Advisory Board is com]X)sed of Bro. Gordon Perkins, Sis. Virginia Perkins, Bro. Jim Boo Chan, Sis. Flaviana Chan, Sis. Josefa Skicwaski, Bro. Bill Ohl, Sis. Edna ()hl„ Bro. Hernando Bautista, Sis. So ledad Bautista, with Sis. Iris Sheppcrd as the Mother Advisor. The charter members of the assembly are: Marv E. Sheppcrd, Donna Lewis, Ellen Mosclf, Jacqueline Workman, Patricia Covington, Donna Smith, Priscilla Covington, Barbara Smith, Marie Bautista, Soledad Monson, Dia na Rosel!, Cristina Ablola, Ofclia Da vid, Regina Pchaflor, Isabel Pefiaflor, Linda Davao, Grace Bernardo, Marie Reves, Lavinia Reyes, Nerissa Rcvcs, Elvira Vida, Edwina del Rosario, Paz Gracia Bautista, /Xngclita Alberto, Nclinita Chan, Therista Castro, Marv Lu Carillo, and Daisy Carillo. GRAND LODGE COMMITTEES FOR 1959-60 COMMITTEE ON JURISPRUDENCE COMMITTEE ON FINANCE WI) Tcofiln AlM'jo ........... COMMITTEE ON ACCOUNTS COMMITTEE ON GRIEVANCES Avclino DaltazQr ........ (HA) Member COMMITTEE ON CORRESPONDENCE Gregorio A. Vicente . . . NECROLOGY io .. (13) Chairma COMMITTEE ON CUSTODIAN OF TIIE WORK COMMITTEE ON AC. W|) Ti'olilo Guadlz ........ (.*>()) ClitiJrm:i COMMITTEE ON CEMETERY COMMITTEE ON PUBLIC FUNCTIONS WD Primo I. Guzman MASONIC TEMPLE COMMITTEE ON COMMITTEE ON CABLE SERVICE COMMITTEE ON CHARITY RECEPTION COMMITTEE Chalrnin COMMITTEE ON ADMINISTRATION OE LODGES Sehcteiitr COMMITTEE ON COMMITTEE ON Ml'SIC •’ Teofllo A. Abejo ...... LITERAHY Driyani G. Salcedo