The Cabletow

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Part of The Cabletow

Title: The Cabletow
Creator: Freemasons. Grand Lodge of Free and Accepted Masons of the Philippine Islands.
Description: Official organ of the Grand Lodge of the Philippines.; Published monthly by the Cabletow, Inc. in the interest of the Grand Lodge of the Philippines.
Issue Date: Volume XLIV (No. 12) December 1968
Publisher: Cabletow, Inc.
Year: 1968
Language: English
Rights
Place of publication: Manila
extracted text: '’zzzzxzzzzzj rz/j dahlrtnw VOL XLIV No. 12 wlw (Gabkioui ) December 1968 Publithed monthly by tho Cobletow, Inc. In the interoit of the Grand lodge of the Phil ippine * . Office of Publication: 1440 Sen Marcelino, Manila 0-406. Ro-enlorod a * oecond clan mall matter at tho Manila Poll Office on Juno 16, 1962. Subscription — P3.00 a year In tho Philippine * . Foreign: US $1 30 a year — P .35 a copy in tho Philippine * . Foreign: US $0.15 a copy. STAFF, THE CABLETOW MAGAZINE MW RAYMOND E. WILMARTH. PGM Editor WB NESTORIO B. MELOCOTON, PM Managing Editor WB JOSE EDRALIN RACFLA, PM Advertising & Circulation Manager CONTRIBUTORS: RW MANUEl M. CRUDO VW AURELIO L. CORCUERA VW LORENZO N. TALATALA WB CALIXTO B. ANTONIO WB AGUSTIN I. GALANG WB EUGENIO PADUA BRO. PROSPERO PAJARILLAGA OFFICERS, THE CABLETOW, INC. RAYMOND E. WILMARTH Chairman MACARIO C. NAVIA Vice-Chairman JUAN C. NABONG, JR. Secretary OSCAR I. FUNG NESTORIO B. MELOCOTON DIRECTORS: MANUEL M. CRUDO JOSE E. RACELA EDGAR L. SHEPLEY WILLIAM C. COUNCELL DAMASO C TRIA PEDRO R. FRANCISCO IN THIS ISSUE C-'-.’AND MASTERS MESSAGE ............ .......... FREEMASONRY AND THE ROMAN CATHOLIC CHURCH MW Raymond E. VAIm,PGM MASONRY AND FREEDOM .......... TH EASTERN STAR IN THE FAR EAST PHILOSOPHY IN MASONRY .......... ELECTION OF LODGE OFFICERS THE CROSS ........ GRAVEL & SAND .... ALL ABOUT ECUMENISM JO DE RAS SECTION . . . PiTAK PILIPINO ................ OFFICIAL SECTION EDITORIAL M.V Camilo Osi.s PGM WB Eugenio P..dua, PM NBM I I NBM 1 .................................... NBM 1 WB Agustin L. Galang, PM 26 GRAND LODGE OFFICERS Grand Master ....................................................... Deputy Grand Master ....................................... Senior Grand Warden ....................................... Junior Grand Warden ....................................... Grand Treasurer ................................................. Grand Secretary ................................................. Assistant Grand Secretary ............................... Grand Chaplain ................................................... Grand Orator ....................................................... Grand Marshal ................................................... Grand Standard Bearer ................................... Grand Sword Bearer ......................................... Grand Bible Bearer ........................................... Senior Grand Lecturer ..................................... Junior Grand Lecturer....................................... Junior Grand Lecturer ....................................... Junior Grand Lecturer....................................... Junior Grand Lecturer....................................... Senior Grand Deaeon ......................................... Junior Grand Deacon ......................................... Senior Grand Steward ..................................... Junior Grand Steward ....................................... Grand Pursuivant ........................................... Grand Organist ................................................... Grand Tyler ......................................................... Joseph E. Schon Manuel M. Crudo Edgar L. Shepley Damaso C. Tria Cenon S. Cervantes Esteban Munarriz Mateo D. Cipriano Ruperto Demonteverde William C. Councell Eliseo P. David James L. Norris George J. Reid Jose Ma. Cajucom Hermogenes P. Oliveros Ramon Ponce de Leon Juan Causing Benjamin Gotamco Santiago M. Ferrer Teotimo G. Juan Antonio C. S. Ching Dominador G. Ericta Gil F. Octaviano Bayani B. Ibarrola Angel S. Montes Eulogio 0. Nadal BOARD FOR GENERAL PURPOSES 1. Cenon S. Cervantes, PGM, President 2. Vicente Y. Orosa, PGM, Vice Pres. 3. Edgar L. Saepley, SGW, Secretary 4. Manuel M. Crudo, DGM 5. Damaso C. Tria, JGW 6. Esteban Munarriz, PGM, GS 7. Jose C. Velo, PM 8. William H. Quasha, PGM 9. Charles Mosebrook, PGM 10. Macario Navia, HPDGM 11. Raymond E. Wilmarth, PGM 12. Mariano Q. Tinio, PGM REGIONAL GRAND LODGE OF THE RYUKYU ISLANDS Wallace H. Morris, Regional Grand Master Glen A. Strong, Regional Deputy Grand Master Kenneth A. Rotness, Regional Senior Grand Warden Murray V. Harlou, Jr., Regional Junior Grand Warden Cleveland McConnell, Regional Grand Treasurer Andrew H. Bulkley, PRGM, Regional Grand Secretary DISTRICT DEPUTY GRAND MASTERS: District No. 1 District No. 2 District No. 3 District No. 4 District No. 5 District No. 6 District No. 7 District No. 6 District No. 9 District No. 10 District No. 11 District No. 12 Manuel AA. Crudo District Perfecto B. Lingan District Sotcro A. Torralba District Alfredo V. Sotelo District Agaton Al Umanos District Doroteo AA. Joson District Jesus V. Evangelista District Lorenzo N. Talalala District Apolonio V. Pisig District Ricardo Buenafe District Luis E. Makayan District District No. 25 ... Anlceto 13 14 15 16 17 18 20 21 22 23 24 Belisarlo Eustaqulo de Guzman Valerio Rovlra Fidel Fernandez Augusto P. Santos Florentino Almacen Ruben G. Feliciano Jainal D. Rasul Frederick AA. Poole George B. Archibald James B. King Rufino S. Roque TO ONE AND ALL: — Waff yOU JJave -A W'-rff and ^fat (dliri.stm.a6 an d -A ^ddapptj and f'^roSperouA ^lew * l^ear! JOSEPH E. SCHON Grand Master DECEMBER, 1968 DR. RAYMOND E. WILMARTH, PGM The picture appearing on the front cover of this issue of our Cabletow is evidence that what once seemed to be barriers that would keep the Roman Catholic Church at a perpetual distance from Freemasonry have in a few short years become, in the new light if Ecumenical Dialogue, bridges of approach to a complete reevaluation and thorough understanding of the relationship of Freemasonry and the Church. Neither Freemasonry nor the Church has essentially changed. What has changed are the people in Freemasonry and in the Church. In turn this change has resulted in a change in Church leadership and in Masonic leadership. We now find Masonic leaders who openly welcome Roman Catholics into Freemasonry and Catholic Church leaders who, finding nothing objectionable * to Freemasonry in their respective areas, have opened their Churches to Free masons. Someday a history of the relation ship of Freemasonry and the Roman Catholic Church may be compiled. It will be a most interesting work to read. In it will be all of the issues that drove the wedge between the Church and Freemasonry and the re solution of those issues which restored mutual understanding. At this very moment eath of us is making that his tory. Each day in our daily relation ship with members of the Church, we Masons are resolving those issues and restoring mutual understanding. Occasionally our relationships may be such that instead of resolving an issue, by lack of understanding our selves, we may act in a manner which we feel is truly Masonic but which is actually perpetuating an issue or heightening a barrier. Although well intended, these acts of Masons only tend to prolong the time that will have to pass before a perfect accord can be leached. How can we know what to say or what to do? The best answer is to practice the Golden Rule: Ma sons should act and speak to Catholics as we want Catholics to act and speak to Masons. But there is a great deal more each of us can do to help quicken the time for a perfect accord. This will, of course require some time, some effort, and much study. Most of all it will require an understanding within each of us as to what the ultimate goal of . Freemasonry is, in its effort to reach an understanding w’ith the Church. Briefly but precisely put, Freemasonry being a Brotherhood of Men under the Fatherhood of God must make every effort to remove any obstacle preventing men who believe in God and the immortality of the soul from entering our Fraternity with a clear conscience. Entering Masonry must be of each man’s own free will and accord. No man will be invited or induced to join our Order. However, once a man has chosen to apply for the degrees of Freemasonry, we must make sure there is nothing in our ritual that will react adversely to his conscience, such as a conflict with the teachings of his religion. If such a conflict does exist, he can not take our Masonic obligations “without equivocation, mental reservation, or secret evation of mind.” To practice the truth it professes, Freemasonry must make the first act of a Mason—the taking of his obligation — an act that can be done with a clear conscience. Turn to p»0» 13 The Cabletow Together, Brethren... MW Camilo Osias, PGM • • MASONRY and FREEDOM {Condensed from, the address before the Convention of Masonic District No. S, consisting of Baguio Lodge No. 67, Baguio City, Bontoc Lodge No. HO, Bontao', Mt. Province, 'Union Lodge No. 70, San Fernando, La Union and Siete Martiros Lodge, No. 177, Balaoan, La Union, held at San Fernando, La Union, November 9, 1968) Twenty years ago, the General As sembly of the United Nations Organ ization proclaimed the Universal Dec laration of Human Rights. The document is a great treasure of man and mankind because it is com mitted to the recognition of every in dividual having the precious right to freedom of thought, freedom of con science and freedom of religion. These are clearly enunciated in Article IS. The two subsequent articles guar antee everyone “the right to freedom of opinion and expression; this in cludes freedom to hold opinions with out interference and to seek, receive, and import information and ideas through any media and regardless of frontiers.” Following this is the Ar ticle that insures “right to freedom of peaceful assembly and association...” which is a right enshrined in the Con stitution of the Philippines. Seventy years ago the Filipino peo ple approved the Malolos Constitution including Title III, Article 5, which made the Filipino achieve a historic triumph in the history of human free dom. It reads: “The State recog nizes the equality of all religious wor ship and the separation of the Church and State.” It is to the eternal glory and credit of the Filipino people that they have a formal document that proclaimed the great principle of freedom of reli gion and of worship half a century (1898) before the United Nations' adopted the Universal Declaration of Human Rights. Over one hundred years ago, Ma sonry entered the Philippines. It was risky and dangerous to life for Filipinos to belong to the Association whose history is intertwined with li berty, freedom, and independence; But heroic souls who valued freedom more than fortune and life became Ma sons. They deemed freedom to be a virtue that was human and divine, a right that was truly priceless. Our Association is known as Free masonry. The members are loyal and sacrificial because they are free men. They knock at the portals of the Fra ternity of their own free will and ac cord and when voted upon for entry, they are known as Free and Accepted Masons. Masons in close cooperation with other peace-loving and order-loving men must close ranks and be more active in laboring and living and servingto bring about the betterment and redemption of the world. Our times are in bad need of decided improve ment. There are altoghcther too much lawlessness, criminality, corruption, violence, immorality, and godlessness. Masons have a great role in mini mizing the ills of mankind and in maintaining and spreading the prin ciples of morality and spirituality. Just now there are evidences of a developing tendency to use force or violence. When we add to this the dangers that a galloping rise of popu DECEMBER, 1968 3 lation carries with it, we face chaos, disaster, and rebellion. Freedom itself is threatened. This is very obvious in the occurrences of violent riots, disorderly mass demon strations, and youth revolts. The threat to peace, to law, to freedom is real and it is ominous when we sec manifestations of it even in the pre cincts of institutions organized to serve the youth and the education of man and society. Having been young myself and long a teacher of the youth, I have a deep and abiding sympathy for young men and young women who dissent, pro test, and organize public demonstra tions to air grievances. I have been an oppositionist in education, in poli tics, and religion. But I have con sistently advocated freedom of speech and of writing, freedom to dissent and to criticize, freedom of religion which includes the liberty to believe and dis believe. As a member of the Consti tutional Convention, I cooperated in enshrining the fundamental freedoms in the supreme law of the land. As an educator, I must caution the young of my beloved country against unlaw ful violence, libelous utterances, anar chic behavior, undue desacralization, and all conduct violative of peace, or morals, and of the Mosaic Code. The very Constitution which is the safe guard of the citizens’ rights exalts the observance of law and of peace. Even in the assurance of freedom of people to assemble, emphasis is on the right peaceably to assemble and to petition ... There are limitations to freedom. Uncontrolled and undisciplined free dom is license. Our brainy Mabini was right when he stressed freedom as liberty to do right, never wrong. Masons have valued freedom and have lived, labored, and fought for the sacred cause of liberty. Freemasonry is eternally wedded to the redemptive mission of exalting and deifying free dom. Masons conceive the Creator as a God of liberty. When God created man and woman, he endowed them with the right and privilege to be free. Our Rizal in La Vision de Fr. Ro drigues depicts the Omnipotent Archi tect of the Universe as opposed to any and all attempts “to subjugate the intelligence and the thought which I (God) willed to be free.” In his masterly epistle tc the Women of Malolos, Brother Rizal im pressed upon “my young country women” that “God has endowed each person with reason and a will of his or her own, and that reason enables its possessor to distinguish what is just from what is unjust.” He further stated: “All of us were born free, unshackled, and nobody has the right to subjugate the will and the spirit of another.” One of the apostles of independence, Sergio Osmena, bequeathed a noble idea in this statement: “Our people’s one passion that never will cool and their one vision that never will grow dim are the passion for and the vision of freedom.” Many of the Filipinos immortalized in history have been martyrs of li berty. A great number of them, we should proudly remember, were mem bers of the Masonic fraternity. A volume which I have authored bears the title in Ilocano, A di pen ni Wdyawaya. It is a biographical study of the lives of the nine great Slaves or Disciples of Freedom : Moses, Confu cius, Jesus, Washington, Rizal, Boli var, Gandhi, Lincoln, Quezon. These are named in the order of the chap ters devoted to them in the book. Four of these, Washington, Bolivar, Quezon, and Rizal have enriched the brilliant record of Freemasonry. The Americans point to thirteen or fourteen of their number who have Turn to pipa 21 4 The Cabletow The Order of Eastern Star Dr. Ellen Schramm Yucaipa, California IN THE FAR EAST During 1967 we again went on a long trip circling the Pacific Ocean, visiting Hawaii, Japan, Okinawa, Taipei (Nationalist China), Philip pines, Hong Kong, Thailand, Malay sia, Singapore, Indonesia, Western Australia, South Australia, Victoria, New South Wales, New Zealand, Fiji and Tahiti. My husband had the op portunity to visit Masonic Lodges in nearly every country and together we visited Chapters of the Eastern Star when opportunity presented itself. The Order of the Eastern Star is primarily an American institution, al though it now exists also in Canada, Japan, Taipei, Philippines, Germany, where American troops have perma nent stations. In Japan we visited Yedo Chapter No. 3 in Tokyo. The meetings are held in the Masonic Building, located next to the famous Tokyo Tower. Those of you who have been in Tokyo may have noticed the building. Yedo Chapter has 200 members and is com posed of Americans, Europeans, most ly members of the military and civi lian governments and missionaries as well as Americans engaged in business in Japan. Although there are 200 paid up members on the rolls, about 150 of them are now outside of Japan, hav ing been transfered to America or to other foreign stations. There are also quite a few ladies of Japanese and Chinese ancestry in the Chapter. A Rainbow Chapter is sponsored and supported by Yedo Chapter and in termittent contributions have been made to various worthy welfare pro jects, such as the Seeing Eye Dog Fund, Wheelchairs for Cripples-Drive, needy families and disaster relief fund. These efforts have required time and thought of the members of Yedo Chapter No. 3 but not to the extent of preventing them from enjoying deeply satisfying, purely social and fraternal associations with one ano ther. Monthly lunches, brunches or dinners are held, independently of meetings, at convenient times and loca tions. To these delightfully informal occasions noil-member friends are often invited and interesting short talks are given by intriguing personalities who are guests of members of the Chapter. Potluck dinners, picnics, bazaars around the Masonic Temple Swim ming Pool and short trips by boat or car have all been wonderful stimulants to fellowship. An American School is also supported by Yedo Chapter. There are many young sisters and brothers in the Chapter who really seem to take the welfare of the Chapter to heart, attendance at meetings is heart-warming and many of the mem bers rise to speak at business meet ings. An excellent Bulletin “Light from the East” informs absent mem bers of activities of the sisters and brothers, reporting also on visitors and the bulletin brings excerpts of letters received from members abroad. Truly, an excellent way to maintain the interest and loyalty of its affiliates I might add here, that in the Bulle tin, there is also published a complete financial report of the Chapter. In Japan besides Yedo Chapter No. 3, there are: Yokosuka No. 1, Yoko hama # 2, and Cryptomeria #4. I Turn lo page 17 DECEMBER, 1968 5 WB Eugenio Padua, PM (51) WHEN HUMAN STRENGTH. . . At his “raising,” the seeker of that which was lost is taught that we should ever remember that Divine as sistance is vouchafed us through medi tation and prayer. “Thou, O God, knowest our downsitting and our up rising and understandest our thoughts afar off.” Do we well know that in the fifth century before the Christian era the “pagan" philosopher Plato conceived the idea of God and taught "love for peace” and recognized “the universal human struggle toward the brother hood of man?” Do we know that Plato’s concept was that “God is active and is a 'per sonal guide toward a better world, a world held together in the spirit of perfect harmony?” And that the philosophy of Saint Augustine (4th-5th c.) partly derived its inspiration from the “Platonic idea of a better world?” The basic idea of Plato’s philoso phy was “to establish a kingdom of heaven on earth.” The world, Plato said, is an imperfect copy or image of God’s perfect idea. And “every ob ject on earth is the copy of an idea in heaven.” “And these ideas of God are woven into a harmony, like the notes of a song, which constitute the pattern of life. . . This ideal harmony — in the character of the individual, in his at titude toward his fellows, and in the interdependence of human sympathies and cities and stars — is the adjust ment of the apparently meaningless parts of the world into a meaningful 6 whole.” Plato's dream was a world of "jus tice, beauty, wisdom, brotherhood and good will” — ideals which each seek er of the Lost Word is told about. In the second century, the philoso pher Saint Justin, the Martyr, one of the Fathers of the Church, after in vestigating all the schools of his day, decided that the Platonic was "the one best adapted to lead him to wis dom.” The “Platonizing tendency” was pursued by two of the great Doctors of the Church in the fourth century, Saint Gregory Nazianzen and Saint Ambrose. The main sources of the Platonism which dominated the philosophy of Western Christian divines through the earlier middle ages, were Saint Augus tine (4th-5th c.) and the Roman phi losopher and statesman Anicius Boe thius (5th-6th c.) Boethius wrote that Socrates, Plato and Aristotle were true teachers of mankind, the gist of their teachings being that man is superior to the viscissitudcs of fortune and that the pur pose of life is to aim at the good; that is, to become as God-like as possible God being the essence of goodness and of love. For Plato, the greatest ideas are the True, the Good, and the Beautiful... Like the Trinity, these three are one: The True is good and beautiful; the Good is beautiful and true; the Beau tiful is true and good... A happy life is one of goodness, of truth, and of beauty. Turn to pigo 23 The Cabletow Ok SUetto * OfftewiA Bro. Prospero B. Pajarillaga (170) One of the most painful and diffi cult tasks every Lodge undertakes during the December stated meeting of each year is the election of a new set of officers who will be handling the affairs of the Lodge for the ensuing year. Painful, because much to our regret some or all officers are likely to be “dethroned” from their positions, a fact which is not so easy to take or swallow by those concerned. Difficult at the same time, because it is not quite easy to pick out necessarily the best and most qualified candidates. This must be done with utmost care and intelligence, because upon the elected officers will depend the kind of administration (good or bad) the Lodge will have. The smooth and ef ficient management of the affairs of the Lodge will largely depend upon the ability, preparation and proficien cy of the new Master together with the other elected officers, the Junior and Senior Wardens, the Secretary and Treasurer, the appointed officers, and of course with the whole-hearted support and cooperation of the mem bers of the Lodge. In the selection of the officers, es pecially that of the Master and the Wardens, the members entrusted with the delicate task of selection must bear in their minds, first and fore most, the welfare of the Lodge. Per sonal considerations, like blood rela tionship, if any, friendship, personal favor, gratitude and the like, should totally be laid aside; instead, we should ponder and look at the qualifications, capabilities, the efficiency, sincerity and interests of the individual for the welfare of the organization. This can be achieved only by a careful ob servation and evaluation by every member regularly present in Lodge meetings the better for them to know who is best fitted for a certain position. Unfortunately, some members mys teriously appear only at the time of the year when selection of officers is about to be undertaken. They hur riedly pay their dues before deadline in the hope that they can vote or be voted upon. Such a practice should be discouraged and stopped altogether as this will eventually lead us to an unwise and costly decision. How can we vote for the right man for the right position if we come only during or about election time? How can we be fair in our judgment? A wise decision must be based on facts, on close and careful observation of the actual performance of our brethren concerned. The practice of having the best qua lified brethren to rule and govern our Lodge is one secret of Freemasonry why our ancient and honorable fra ternity remains ever strong, indes tructible, ever enduring, and which we, as Master Masons, are obligated to maintain and support for posterity. This matter of choosing our officers is.a delicate job, hence, we should exercise extreme care and the wisest of decisions, lest, our consciences point an accusing finger against us in case we become part and parcel in the making and selection of a “round peg in a square hole,” so to speak, which may cause inefficiency and maladmi nistration of our Lodge affairs. Each one of 11s should not be in fluenced inside or outside the Lodge by anyone to vote for a certain can didate; first, because it is against our standing regulation to campaign for Turn to p<a« DECEMBER, 1968 GRAND LODGE NEWS A/If Schon and MW Munarriz arrive at Dumagucte airport for a visitation to MC. Kaladias Lodge No. 91. They were greeted by officers and members of the Lodge and of the Eastern Star chapter there. Masonic District No. 9, composed of nine Lodges in Quezon City and Rizal province held its annual con vention at the Quezon City Chinese Chamber of Commerce Building ** on Kitanlad St. with Capitol City Lodge No. 174 as host Lodge, November 23, 1963. RW Manuel M.. Crudo Deputy Grand Master, RW Edgar L. Shepley, Grand Senior Warden, RW Damaso C. Tria, Grand Junior Warden and MW Esteban Munar riz, PGM, Grand Secretary, attended the convention along with almost two hundred delegates and visitors from the member Lodges. Highlights of the convention were the reports of the reigning Masters of the member Lodges and the ad dress of RW Crudo, Deputy Grand Master. Many important and valua ble resolutions were presented, dis cussed and approved for presentation at the next annual Grand Lodge Communication in April 1969. It was a highly successful Masonic con vention. The deputy Grand Master was pleased with the success of the affair, evidence of careful planning and timely execution of the plans by the various committees, each of which contributed their best. Turn to page 27 INTERNATIONAL FLAG HOUSE Flag Makers Government Contractor Since 1921 BWAPA-Awardee 1952 • NARCAC-Awardee 1962 1059 Rizal Avenue P. 0. Box 3539 Tel. 3-75-14 Manila The Cabletow Symbol of Antiquity... THE CROSS VW Lorenzo N. Talatala, DDGM • Throughout the Christian churches, the Holy Cross is the focal object of adoration. Many of its devotees, how ever, are unaware of the fact, that the cross as a symbol, is not a monopoly of the Christians. Researches on the subject reveal that it had a universal adoptation, one of the most ancient, which had existed thousands of years before the coming of Jesus Christ. Before the advent of the Christian era, the cross bad the reputation of being “an ancient instrument of pu nishment consising of an upright stake with a cross piece, to which a per son was fastened and left to die.’’ This explains why Jesus Christ was sentenced to die by crucifixion. At times a person was burned at the stake provided with a cross piece — actually he was executed by being burned on the cross. All these, cruel, barbaric and inhuman as they were, were then meaningless to us, until that fateful afternoon on Holy Fri day, when Jesus Christ was crucified, tortured, suffered and died on the cross. From then on, the cross was adopted as a divine symbol of Chris tianity and began to be adored by them as the instrument with which the son of God cleansed the mortal sins of humanity (regardless of creed). A radical change actually took place, from being an instrument of torture and punishment, to one of divinity and holiness. The Christians, there after, became more zealous and deeprooted in their faith, so much so that according to unconfirmed reports, somewhere in Spain, the foremost Christian country in the world, dur ing the advent of the Christian era, the Christians, to distinguish them selves from the other religious sects, men wore beards trimmed horizontally along their lips and vertically down ward below their chins, as a sign of the cross. By it they recognized one another as belonging to the Christian faith, with the ‘cross beards’ as their status symbol, which they were so proud to wear. According to historical facts, the cross had been in existence and used for certain symbols of their own, as far back as the stone age, which, many people of today, especially the Chris tians would hardly believe, on the as sumption that the cross as a religious symbol is only for the Christians. This is not the case however, for even in the Hindu temples, in the Pyramids of Egypt and in the ancient ruined altars of America and China, the cross occupied a prominent posi tion. Bro. A. S. Macbride, quoting the Encyclopedia Britannica, said: "Numerous instances, dating from the rtone age to Christian times, have been found in nearly every part of Europe. The use of the cross, as a religious symbol, in pre-Christian times and among non-Christian people may probably be regarded as almost universal, and in very many cases it was connected with some form of na ture worship.” From the same author ity, it was also revealed that from the excavations of Knossos and of dis coveries made in connection with the worship of Pelasgian Greece, a shrine was dug out, wherein the central cult object was a marble cross and the date indicated was 4,000 to 2,000 years B.C. Turn to noxt pig* DECEMBER, 1968 Again, according to Bro. Albert Pike, the cross had been “found upon the enduring monuments of the world, in Egypt, in Assyria, in Hindustan, in Persia and on the Buddhist towers of Ireland.” He went on to say, that Buddha, just like Christ, was also crucified, tortured, suffered and died on the cross. “Magnificent Buddhist crosses were erected, and are still standing in Ireland. Wherever mo numents of Buddhism are found, in India, Ceylon or Ireland, we find the cross: for Buddha or Boudh was re presented to have been crucified.” Even Chrishna, the Divine Shepherd and Messenger of Peace, was likewise mentioned to have died upon a cru ciform tree, pierced with arrows. The cruciform tree, as then said to be re vered in Mexico. In the Indian mys teries, the Tau cross, known as Tiluk, was marked upon the body of the can didate, as a sign that he was set apart for the Sacred Mysteries. Indian tem ples were built in the form of .the cross, in the same fashion as the Drui dical temples. Among Masons, the cross is essen tially the same as the square which symbolizes virtue. The square, as we have been taught, is an angle of ninety degrees or the one-fourth part of a circle. Since the cross has four nine ty-degree angles, then, taken together as a whole, it is equivalent to a circle. Thus, when the cross is circumscribed within a circle, it forms a perfect com bination, for without the circle inter vening in this life, we would be gaz ing at an endless space, just as dark ness will be in limitless dimensions without the intervention of light. Ac cording to Bro. A. S. Macbride, the cross is the divine symbol of Power, Light, Life and Love, to which we may add, and Masonically by the four cardinal virtues — Temperance, For titude, Prudence and Justice, repre sented by the four right angles, or squares, of the cross. There are still many other significant meanings that may be ascribed to the cross, almost all of which are related to nature and religious worship. Widely dispersed, there are several forms or types of the cross in exist ence, dating back since ancient times. Among them are the Crux Ansata. which had gained special notice to the Christian antiquaries; the Celtic, with the circle representing the halo of light behind it, which, to the Egypt ians symbolized the generative, or productive power in nature; the Greek, with its perpendicular and horizontal bars of equal dimensions; the Latin, which is the most common form in Europe; the Palaeolithic, which in India was said to be asso ciated with the earliest known relics of humanity; the St. Andrew, worn by the Picts of England, in war time for their badge; the Tau, which among the Egyptian Greeks is a sym bol of regeneration or immortality; and the Svastika, with the widest range of distribution. It is said to be a religious symbol in India and China, one thousand years before Christ. The symbol was later adopted as the sym bol of Nazism in Germany. Finaly, my brethren, there are two more types of cross worthy of men tion in connection with our Masonic obligations. They are, the Cross roads and the Southern cross. Stranded at the middle of the cross roads today, unable to find their way to the Lodge room, for reasons of their own, are a considerable number of brethren. A few of them already got lost on the way, by knowingly, for material con siderations, treading the wayward path to oblivion; some, led by their confused beliefs. Still others, have actually retracted from Masonry, al though in fact, they have nothing at all to retract; and to make matters Tum to pogo 24 10 GRAVEL AND SAND ^efuvit o * "WtetMic rfcttvlttet NBM RIV Man tic I Crudo, Deputy Grand Master with 117? Mehusct Masirli, of Realum Lodge No. 31, Istanbul, Tur key, after a fraternal visit from the Worshipful Master. VW Lucio R. Ildcfonso. PGBB, and Mrs. Ildcfonso left Manila on November 22, 196S, for a world tour which will last them at least three months. They expect to be back in early February next year. Hong Kong will be their first stop and from there, they will fly to Bangkok, Tel Aviv, Jerusalem, Athens, Paris, Madrid, Lisbon and New York. They will be in the ci ties they touch two or three days to see interesting places. They will be in Jerusalem a little longer and also in Lourdes, France, to sec the shrines. They expect to spend Christmas in Philadelphia with their son, Dr. Valentin Ildcfonso, and his family. From Philadelphia, they will go to Chicago to spend the New Year with their daughter, Mrs. Josefina I. Maramba, and her family. After spend ing a month in each of the cities where their children live, they will come home by air across the conti nent to San Francisco, thence Ho nolulu, Tokyo, Taipeh and Manila. We are thankful to Sis. (Dr.) Ellen Schramm for her article on page 5. She and her husband, WB (Dr.) Arthur Schramm, arc retired physicians now living in Yucaipa, California. They make periodic vi sits to the Far East with the Pliilippincs as their favorite stopping place. Out here, they make it a point to stay longer to visit Lodges and Eas tern Star chapters. They have also made it a point to visit other cities in the Philippines each time they come this way. Dr. Schramm and their son, were in the U.S. Army in World War I & II and assigned in the Philippines. * * * We recently received a note from Mrs. Jean M. Wilson, widow of WB James Jardine Wilson, a long-time resident of Zamboanga City. It will be recalled that WB Wilson died Turn to next page Some of the charter members of ■Nueva Ecija Lodge No. 73 in front of the new temple at Quezon, Nueva Ecija. 11 on October 22, 1967 in Los Gatos, California at one hundred years and twelve days, he having been born on October 10, 1867 in Polmont, Scotland. WB Wilson came with the U. S. Army to the Philippines at the turn of the century and was stationed in Zamboanga where he and Mrs. Wilson acquired proper ties. While in the Philippines, WB Wilson was active in Masonic work. He was made a Master Mason in Scotland before emigrating to the U. S. where he became an American citizen. He was one of the orga nizers of Mt. Apo Lodge No. 45 in Zamboanga City. Those who remem ber him will recall that even in his ninety’s he was still sprightly and was regular in his attendance at the an nual communications in Manila. A note was received from Mrs. Jane C. Furbee, widow of our late Bro. Benj. W. Furbee of Corregidor-Southern Cross Lodge No. 3, to the effect that Bro. Furbee passed away at the Brooks Army Hospital, Boerne, Texas at the age of 88 years on May 15, 1968. Here in Manila, WB Fidel Encar nacion, PM (29) passed away on November 8, 1968 at the Lourdes Hospital at the age of 69 years. He is survived by Mrs. Encarnacion, their son and two daughters. WB Encarnacion was an engineering professor at the U.P. before the war and at the Mapua Institute of Tech nology after liberation. ♦ * * Bro. Fernando Tecson, Director and Public Relations Manager of Caltex, Philippines, Inc. passed away on November 15, 1968 at the Ma nila Doctors Hospital after a short illness. Bro. Tecson was a member of Davao Lodge No, 149. In Davao City where Bro. Tecson was District Manager for Mindanao of Caltex after the war, he was active in com munity work having served as di rector of Davao Rotary, member of the Board of Trustees of Brockenshire Memorial Hospital and other civic organizations. • • • The Sampaguita Chapter No. 3, Order of Eastern Star, realized close to five hundred pesos from their fellowship dinner on November 15, 1968, where Senator Jovito Salonga was the guest speaker. It was a novel way of raising funds for char ity by which the Chapter accom plished its aim of getting Masons and Eastern Stars and their families to gether, having fellowship one with another, and hearing an inspirational address. Food for the banquet was prepared and served by professionals and all the committees managing the affair did was to sell tickets and plan a program for the evening which pleased all those present. Tvm to pag * it FRONT COVER: St. Lawrence Roman Catholic Church was host to Scotia Lodge No. 28, AF&AM, both of Canning, Nova Scotia, for the annual celebration of St. John the Baptist Day on June 23, 1968. The Lodge marched in full regalia to the church where the members were warmly greeted by Rev. Leo Mallet, Parish priest, who spoke of the occa sion as an Important step In the great field of community relations. Later, in his sermon, Father Mallet dealt sim ply but eloquently with the responsi bilities of the Individual to the local community. Photographs and tape recordings were made of the historic event, believed to be the first time in living memory when a Masonic Lodge met in a Roman Catholic Church for divine worship. — The Freemason (Canada), 12 FREEMASONRY AND THE.. . From page 2 During the past few years a tre mendous effort both in the Church and Freemasonry has been accelerat ing all over the world toward reach ing a perfect accord. One of the most difficult problems to overcome is to get acceptance of the new idea by old members of both the Church and Freemasonry. Many have said that it can’t be done! They say that there will always be Catholics who will hate Masons and Masons who will hate Catholics. Neither the Church nor Freemason ry is founded on hate. Both stand solidly on a foundation of brotheriy love. Therefore. if some retain hatred in their hearts, they are neither good Catholics nor good Masons. These are the men we must reach. These are the men God wants both the Church and Freemasonry to show the way to truth through brotherly love and understanding. These are the men who need a helping hand. Not much can be done if such men will not meet each other face to face, and without fear, but with humility before God, in Ecumenical Dialogue to discuss those matters which, be cause of lack of understanding, re main barriers to final accord. In every Lodge throughout this Ma sonic Jurisdiction, there should be Ecumenical Dialogue with members of the Catholic Church and Ecumeni cal Fraternization with the Knights of Columbus and other organizations of the Church. If we don’t see the other man’s problem, how can we ever ap preciate his point of view? Perhaps a few hours of dialogue will reveal the fact that there are no real issues, just suspicions predicated on misun derstanding. What one does not know, one cannot understand. How does misunderstanding arise? In Freemasonry, where every Mason interprets for himself what Freema sonry means to him, there are as many chances for misunderstanding as there are Masons. Every Mason can express what Freemasonry means to him in his own choice of words. But the meaning of the words to the Mason speaking them may not be the same as the meaning implanted in the mind of the person hearing. Such misunderstanding is what has caused many issues to arise between the Church and Freemasonry. Masons speaking for themselves as individuals have been misunderstood by Catholics who thought they were speaking for Freemasonry as a Fraternity. One great misunderstanding by Ca tholics has been that Freemasonry is a religion. How this misconception started, we do not know. Perhaps in the distant past some Mason may have said that Freemasonry was like a re ligion to him. Since Freemasons must believe in God and immortality of the soul and the Craft is admitted ly a highly religious society where the Holy Bible is required to be open in every Lodge, it is not difficult to visualize the evolution of an idea among the profane that Freemasonry is some kind of religion. The Catholic Church has misjudged Freemasonry to be a sort of naturalistic religion. By definition, naturalism ft; the denial of the miraculous and supernatural in religion and the rejection of revelation as a means of attaining truth. The legend of Hiram Abiff is miraculous. Freemasonry consistently admits truth by revelation. Therefore, Freemason ry is not naturalistic. The Constitution of our Grand Lodge specifically states there will be no baptismal ceremony in this Juris diction. Therefore, since Masons be lieve in immortality of the soul, who will prepare the soul for immortality? Freemasonry leaves the ceremony of baptism up to the religion of the MaTum to page 29 DECEMBER, 1968 13 GRAVEL AND SAND . . . From p.g. 12 VW Apolonio V. Pisig, DDGM of District No. 10 composed of the ten Lodges in Cavite City and pro vince, announced that the district will be visited by the Grand Master on January 1, 1969 at the Aguinaldo Memorial Lodge No. 31 in Kawit, Cavite. This starts the activities ol the Aguinaldo Centennial Year. In cidentally, January 1 is a significant date in the life of WB General Aguinaldo for it was on that day in 1896 when the general was installed Al calde (Mayor) of Kawit in the mor ning and in the evening he was made a Master Mason in a secret meeting of Magdalo Lodge (now Aguinaldo Memorial Lodge No. 31). The Grand Master’s visitation will commence at 2:00 PM in the Lodge hall after which the delegates and visitors will be served meriendacena. After the meal, the delegates and guests will form a procession to the Aguinaldo Shrine and en route will offer flowers at the monument of WB Jose Rizal and WB General Candido T. Tirona. At the Agui naldo Shrine, a Lodge of Sorrow will be conducted by a special team with the assistance of the Scottish Rite Chorale. Dealer in Genuine Leather Goods VILLANUEVA LEATHER GOODS 1446 San Marcelino, Manila Also Available: Tear Gas Revolvers & Pistols Tear Gas Ball Pens Tear Gas Ammunitions DISTINCTIVE TAILORS 14 The Cabletow Why go to Hongkong, when you get HONGKONG — STYLED SUITS tailored at. . . ★ EMPORIUM* * | TAILORS and HABERDASHERS One and only INDIAN STORE which OFFERS TAILORING SERVICES WITHIN 24 HOURS Look at our complete range of imported materials and styles of * SUITS * SHIRTS * POLOS * POLO- * BARONG- * PANTS BARONG TAGALOG * JACKETS, etc. Expertly made to your measurements. Perfect Fit, All Work.-1 Guaranteed By... for better service, see Bro. Murjani, Prop. FREE NECKTIE for every SUIT 553 Rizal Avenue Near corner Raon St., Manila Tel., 3-43-21 News and Views on the Ecumenical Movement NBM Knights-Masons Cooperate in Civic Welfare and Activities MW Robert L. Aronson, addressed a joint meeting of Masons and Knights of Columbus, praised those in attend ance at Ferguson Masonic Temple as Ixting “in the van of men of good will seeking better understanding of one another.” Ferguson Lodge No. 542, A.F. & A. M., was host to members of St. Pius X Council, Knights of Colum bus, also of Ferguson. Aronson, a Past Grand Master of Missouri, mentioned co-operative ven tures in the northeastern United States of Masons and members of the Roman Catholic Knights of Colum bus. “It is not up to religious lead ers alone to foster brotherhood,” rXronson said, “It is something that must be done by all Americans.” Support bv leaders of both groups is resulting in a growing movement of co-operation, Aronson said. He men tioned youth groups and civic ventureas fertile fields for joint efforts. Hiram Lodge (98) Presents Plug Tn Knights of Columbus Council On Thursday evening, January 5th, several officers and members of Hi ram Lodge (98), Bloomfield, joined Worshipful Master Robert M. Milvae and Junior Warden Winn H. Smith, when a presentation of the 50state flag was made to the Francis Nolan Council of the Knights of Co lumbus, by Hiram Lodge, at the new house of the Knights of Columbus Council. Worshipful Master Milvae made the presentation on behalf of the Ma sonic Lodge and congratulated the Council on its new home and it was most fitting that this flag should be presented by the Masonic fraternity to be displayed in the home of the Knights of Columbus. The flag was accepted by the Grand Knight Agustine Maglieri, who wel comed the Masonic brethren and also mentioned the many community pro jects that members of the two organ izations had cooperated in. The Connecticut Freemason Today we talk about ecumenism even in death. Let there be nothing macabre about this subject. Let us be as cheerful about this as we can be for after all, going away is mere ly the release of the spiritual body from the physical. It is a sort of soaring off into a greater freedom, freedom of the soul. In the Philippines, most cemeterie.wore the exclusive properties of Ro man Catholics, as in fact the Roman Catholic churches owned the titles to those properties. Later municipalities started to have government cemeteries. In Catholic cemeteries, only Catholics who died as Catholics could be buried. Government cemeteries allowed all others, regardless of creed or color to be buried therein. Still much later, other groups, the Chinese, Protest ants, Masons and others had to have their own cemeteries in some of the localities. Turn «o next pago DECEMBER, 1968 15 Nowadays, seldom are they called cemeteries. Burial places are called memorial parks or lawns. Lots in them are sold and serviced for profit. We are told that nearly all of these memorial parks rake in big money. Small wonder then that there are now so many memorial parks in the great er Manila area. Obviously, those memorial parks are ecumenical too in that they take in anybody. In the past, rarely were Masons and people of diverse religions allowed to lie buried in Catholic cemeteries. Ma sons had to retract their Masonry be fore they died to assure themselves of burial in Catholic cemeteries, with all the trimmings. Very recently, however, a Mason, without having previously retracted, was allowed to be buried in a Catho lic cemetery after a mass was said for his soul. And these were done with the express permission of the bishop! A year and a half ago * in Dasmarinas. Cavite, in the Catholic church there, the priest said mass for a departed un-retracted Mason allow ing his brethren to wear the white Masonic aprons during the ceremo nies. DeMolays who stood as honor guards wore their DeMolay capes. The Masonic Bible is the oldest English Bible. It was translated and put together in 1611 during the reign of King James of England. It is also known as the King James Version in the Christian world. It is called the Masonic Bible when the square and compasses is engraved on the cover and on one or two front pages of the bound volume. Otherwise, the con tents are purely and exclusively King James. Since the appearance of the King James Version, there have been over twenty well-known translations, revi sions and modernizations of its lan guage. We own and have read seve ral of those, still we are attracted by the King James Version for its beau teous English, probably because the first time we laid hands on the Bible back in 1923, long before we became a Mason, we had the King James Ver sion. In Midsayap, Cotabato the Protest ant group held a conference to jack up Bible sales in the area. The con ference was joined by Catholics in Notre Dame College there. Among the speakers was the Rev. Fr. Jerome Jankord, the parish priest of Midsa yap. Another was Rev. Eliezer Mapanao, a Protestant minister and President of the Southern Christian College, a Protestant college. The conference was held in the Protestant church, the Protestant college and the Catholic college. Great was the enthusiasm generated in buying Bibles and portions that they could not fill the orders before the end of the conference. They ran out of English, Hiligaynon and UoTurn to page 24 IBUDGETWISEBUDGETWISEBUDGET £ R GOING PLACES! £ Contact: Bro. Ernesto Z. Gonzales $2 Sister Perla B. Gonzales, O.E.S. « Tour Advisors "o 8 W Experienced personnel... personalized S service... Full assistance in securing 2 passports, visas, clearances, hotel x reservations & itineraries, immigra£ tions...BUDGET TOURS—HONGM KONG-FAR EAST-EUROPE & USA P GRAND LODGE VISITATION '69 H PAY NOW & TRAVEL LATER — q available. O ft 1426 San Marcelino St. N Plaridel Masonic Temple ot Ermrta—Tel.: 69-99-70 H Res.: 60-29-60 3 Cable Address: GOEASY ° BUDGETWISEBUDGETWISEBUDGET 16 The Cabletow EASTERN STAR. From pag. 5 understand there are two other Chap ters there. In the China mainland, there were four Chapters before 1949. At present, they are in complete darkness. In the fall of 1957 a group of Ma sons and their ladies requested the General Grand Chapter of the Order of the Eastern Star in Washington, D.C. to grant permission to establish a Chapter in Taiwan (Formosa — or Nationalist China). Formal establish ment was arranged for Dec. 2, 1957, and the Chapter called Yangmingshan Chapter No. 5 was consecrated. The number five to be the consecutive number after the other four Chapters on the mainland in China, but which are now closed. The Chapter cele brated its 10th anniversary in 1967. Yangmingshan Chapter has 160 mem bers. Upon the completion of the China Masonic Temple in early 1964, the Yangmingshan Chapter contributed an electric Organ which has been wide ly used and deeply appreciated by the Masonic Lodges. During the un fortunate and very destructive days of Typhoon Gloria in the fall of 1963, many hundreds of homes were flood ed and damaged, therefore thousands of families were rendered homeless and helpless. The members of Yangming shan Chapter took rice and gathered clothing to the refugees and comfort ed them. By the Chinese New Year, the happiest festival in any Chinese family, packages of rice and meat were distributed to those poor victims who were still living in temporary shacks. Other charity projects were donating a refrigerator to the Chinese Air Force Orphanage; and scholarships to Bible Vocational Training School, and Methodist Girls School. Medical supplies were also donated to a village in the suburbs of Taipei where there were no medical care or clinics. Our personal friend Brother H. Moon Chen, 33°, and first Worthy Patron of the Chapter and his wife Priscilla Chen, Past Matron, is now Secretary of the Chapter. Illustrious Bro. Moon Chen is the representative of the Supreme Council, 33 degree, in Taiwan and Korea. “Yangmingshan” means “Bright” and “Clear,” a fit ting name, because a high degree of intelligence is manifested by the of ficers and members of the Chapter, all conducive to making the Chapter a worthy and prosperous one. A large percentage of the members arc Chinese. Of the 43 Charter members. 14 arc Chinese and six of the Past Matrons and Past Patrons are Chinese. Of course, all meetings are conducted in the English language. I don’t know whether other Chapters of the Order are established in Taiwan. When we were in Manila, in the Philippines, which we have several times visited, we took an active in terest in all Masonic and Eastern Star activities. Sampaguita Chapter No. 3, which meets at the Scottish Rite Temple in Manila, invited us to be guests at a meeting on September 23, 1967. A very impressive and solemn ceremony of initiation of three young ladies was held. The officers were dressed in Filipina white gowns with butterfly sleeves. All officers were young, they know the ritual and performed it in a manner not surpass ed by any Chapter in the United States. There were about fifty in at tendance. Outstanding was the lec ture by the Worthy Patron who also recited scripture passages which re ferred to the star-points’ explanations of the ritual, while the candidates were conducted from one point to the next. After the ceremony of initiation, the newly initiated sisters spoke a few words at the invitation of the Worthy Turn to page 25 DECEMBER, 1968 17 rfeaeia rfid Society, * } * e. Room 11, Plaridcl Temple Annex, 1440 San Marcelino, Manila The Society reminds policy holders <>f the Group Term Insurance Plan that their premiums for 1969 are due on the first of January. The society emphasizes that insurance coverage under this plan is on the year-to-year basis and failure to pay the premium when due terminates the coverage for the particular group which fails to pay said premiums. In cases where a Lodge advances the money to pay for the premiums of some of its members, the Lodge so advancing has a lien on the indem nity payment to the heirs of the de ceased member. Under the Group Term Insurance Plan, premium payments may be made in two installments: 50% on January 1 and 50% on July 1. The grace period in January is January 31 and the grace period for the second installment is 31 days. For a Lodge to qualify in the Group Term Insurance Plan, at least 80% of the members residing in the Phil ippines must be covered; the Lodge must submit the names of its mem bers and indicate who of those mem bers are to be covered or insured. Quoted hereunder are the pertinent rules: 2 — A Lodge under the jurisdiction of the Grand Lodge of the Philippines may participate in the Acacia’s Group Term In surance Plan subject to the fol lowing rules: a— The participation of a Lodge shall be for a 12month period only. At the expiration of this pe riod, the Lodge may par ticipate for another 12month period. Thereafter. for another 12-month, and so on. b— For a Lodge to qualify for participation in the Group Tenn Insurance Plan, it must satisfy on the date participation is to com mence all the requirements hereunder: i. The Lodge must sub mit to the Acacia a com plete list of its members in good standing and residing in the Philip pines, indicating there in the members to be covered or insured; ii. At least 80% of all members in said list must be enrolled as in dividual participants in the Group Term In surance Plan (as amen ded); iii. The contribution re quired of each member for his 12-month insu rance coverage may be paid by the Lodge in one sum or at its option in two equal install ments, the first install ment to be paid on the date participation is to commence and when in surance is to become ef fective, and the second installment at the end of the sixth month from said date; Provided, That if the date of par ticipation is to com mence on the 1st Jan uary, the single sum or the first installment Turn to pago 38 18 The Cabletaw THE JO-DE-RAS SECTION DEMOLAY RAINBOW In 1966, the USS Franklin D. Roosevelt Military DeMolay Club, authorized under the direction of Glen B. Wittstruck, executive Officer in Florida, came into existence. It was organized by David L. l’ike, with the help of I.t. Cdr. O. D. Brown, Chev.. and then became the first sanc tioned sea-going DeMolay Club. Pike, an RD, Chev.. and PMC of Greater Miami chapter, Miami, Florida is its lirst president. The club has a mem bership of 19 DeMolays and 16 Ma sons on board the Roosevelt, an air craft carrier. The ship spent Christmas of 1967 in Cannes, France and there, the De Molay club provided a Christmas party, complete with Santa Claus, gifts, candies for the orphans of Ravon de Soleil Orphanage. Lately, the ship was assigned in \ iet Nam. There, the Club was ac tive and busy with their ship duties, many of them doing important jobs on board ship. The DeMolays and Ma sons of the USS Franklin D. Roose velt are eager for DeMolays every where to know of the comradeship and fellowship they have found and en joyed among themselves. - PI 13 Charles If'. Cox. U.S'.V. DeMolay Order of DeMolay, founded in 1919 by Frank S. Uand is composed of boys between the ages of 14 and 21. Each chapter is sponsored by a Ma sonic organization called a Sponsoring Body. Each chapter elects its own officers who plan the activities of the chapter in consultation with the spon sors. The general organization is the International Supreme Council. The Grand Secretary provides the opera tional staff and has his office in Kan sas City. Missouri. Job’s Daughters Jobs Daughters, founded in 1921 by Ethel Wcad Mick, is for girls be tween the ages of 12 and 20. The adult advisors are called Guardians and there is a Grand Guardian for the State and a Supreme Guardian for the international organization. There are no paid organizers and authority to organize Bethels (which is the name applied to chapters) is vested in the Grand Guardian. The boards are composed of Master Ma sons and women of Masonic back ground. Its international headquar ters is at Omaha, Nebraska. * ♦ * Rainbow Girls Order of Rainltow for Girls, found ed in 1922 bv W. Mark Sexon is for girls between the ages of 12 and 18. The chapters are designated as As semblies. The presiding girl is the DECEMBER, 1968 19 Worthy Advisor and the adult advi sors are designated as Mother Advi sors. Each State has its own Grand Assembly. There is an international headquarters in Oklahoma. The adult advisors are usually selected from members of the Eastern Star. Jobics, Rainbows and DeMolays on the lawn of the home of Dad and Mom Domingo in Quezon City in tete-a-tete during their luau party. The Quezon City Chapter, Order of DeMolay, in cooperation with the Brotherhood of the U.P.. Plebeians, gave a musical presentation of folk songs last December 5, 1968 at the Abelardo Hall, U.P. Diliman, Que zon City. The presentation was a SERVICE PROJECT towards the realization of a scholarship fund for deserving students at the University of the Philippines. Also, the presen tation was held to raise funds for badly needed paraphernalia of the Chapter. The night was highlighted by the Lads and Lasses, he Six-Halves, Dou ble Image, Ma’s Concern and the Mignonnettes. Mario Andres, a cam pus known folksinger, sang some of his most applauded folk songs. Other celebrities were Manny & Dino from the U.P.C.A., the Honeylarks from the American School and the newly formed Drain Age. The Quezon City Chapter, Order of DeMolay, otherwise known as the Capitol City Chapter of the Philip pines, is under the jurisdiction of the Philippines, Guam, and Okinawa. Master Councilor is Victor Samuel C. Habito with Filomeno Y. Beza, Jr. and Bernardo U. de la Merced as Senior and Junior Councilor respec tively. —William F. Woodhouse ♦ * ♦ Perla Assembly No. 1, Order of Rainbow for Girls and Loyalty Chap ter, Order of DeMolay, in coopera tion with the Ladies of Melody and the Scottish Rite Chorale presented “Hawaiian Paradise”, a musicale, on December 1, 1968 at the Scottish Rite Hall at 1828 Taft Avenue, Manila. The play was directed by Mom Per la Gonzales and Dad Jose S. N. Na varro, Jr. Its theme was: "Where diversities of racial cultures of the East and West blend as in the beau ty and harmony of the rainbow”. The two Masonic youth organizations realized a fairly good sum which was equally divided between them to aug ment their charity funds which they intended to give to the Masonic Hospital for Crippled Children, the Childrens Garden, the Elsie Gaches Village, the Cerebral Palsy Project Turn fo page ?7 Boy and Cub S-couts of Dumaguete City salute their departed brothers Jojo Magbanua and Boboy Escarda who are buried in the Kaladias Memorial Lawn. 20 MASONRY AND FREEDOM. . . From page 4 been Masons among the Presidents of the United States. We in the Philip pines can also mention four namely: Aguinaldo, Quezon, Laurel, and Roxas. A cursory study of Freemasonry in America reveals that many of the Generals and other leaders of the American Revolution, some of the signers of the Declaration of Inde pendence and of the United States Constitution, various senators, repre sentatives, and State governors, Ca binet members and Presidents were Masons. Wor. Allen E. Roberts, author of Masonry Under Two Flags, has given valuable information about Masons who played a great role before, dur ing, and after the American Civil War or, as some authors prefer, War Betwen the States. “Close to four hun dred generals on both sides of the conflict.” says the writer of this very interesting work, “were Masons; both Congresses had many Masons in their ranks ; Masons were in both Cabinets ; Masons made up about eleven per cent of the armed forces of both the United and Confederate States." (p. 1). The booklet which consists of “essays on Masonic activities and in fluences during the bitter struggle of 1861-1865” contains elevating in stances of fraternal love and relief be cause of the spirit of Masonry. Says the author: "From Washington to Shilok: from Maine to California; from the North and the South, East and West, the brotherhood of Ameri cans gleamed through the light of Ma sonry. Many men were to attest be fore the war ended that Freemasonry held the hearts of men together al though guns were keeping them apart." (p. 19). Numerous instances on recoid furnish a solid basis for the manifes tations of the power of Masonry. Ro berts has ample reasons to make this statement: “The love shown by Ma sons during and after the conflict, not only for members of the Craft, but for all human beings, was one of the brightest chapters in the historv of the War” (p. 29). In the United States a bright his tory was written under the heading: Masonry Under Two Flags In the Philippines a brilliant history of Ma sons and Masonry could l>e written with the title Freemasonry under Four Flags. In this land Masons and Ma sonry grew under the Spanish flag, under the American flag, and under the flag of the Sun and the Stars of the free Republic of the Philippines. The early days of Philippine Ma sonry were dark and gloomy. They were tragic and bloody. Under the tyrannical rule of the union of the governmental and ecclesiastic author ities, Masons and even those merely suspected as Masons, their relatives, friends, and associates were subjected to inquisitional punishment. At no time in our checkered history as in the era of persecution of Masonry may we find like demonstrations of man’s inhumanity to man. Number less patriots and men of heroic mold have been arrested, tortured, exiled, executed. Teodoro M. Kalaw has devoted a whole chapter in his Masoneria Fili pino to “persecution and Depression of Freemasonry” in our country dur ing the period from 1892-1897.” (Chapter V-English translation: pp. 105-109). We quote a mild excerpt on The Inquisition meted out to our pioneering brethren: “The first Masons that dared to eome to our shores met with the ter rible Inquisition, that monster of in tolerance. imported here in the mid Turn to next pogo DECEMBER, 1968 21 die of the XVI century, and which did not disappear from the world un til it was sated with human blood. How many bans were pronounced, how many anathemas were hurled in its name! The saddest part of the story was that, after the Holy Office had officially disappeared, its spirit of in transigence and hatred continued to inspire the actions of the government of the Philippines until the last mo ment of Spanish sovereignty. The thunderous voice of civil and eccle siastical authorities condemned with out remission and punished without mercy...” (Ibid, p. 199). The love of freedom is unquench able. No amount of threat or persecu tion could arrest the advance of Free masonry. Many Filipinos of vision and mission joined the Fraternity in Barcelona. Madrid, Paris, London. Singapore, Hongkong, and other ci ties. This and future generations must reverence them for they Idtized the trail in our age-long struggle for national emancipation. We shall men tion a few honored names: .Rizal, del Pilar, Lopez-Jaena, Mariano Ponce. Antonio Luna, Moises Salvador. Pardo de Tavera, Juan Luna, Bass. Dr. Bautista, Dr. Apacible, and Alejandrino. Justice requires that we record that some Spaniards in Spain were sympathetic toward t’neir brother Ma sons in this distant archipelago. The towering figure among them was Brother Miguel Morayta. He was professor at the Central University of Madrid, President of the HispaYto Filipino Association, a Republican and a liberal, a friend of the Filipinos, Grand Master of the Grande Oriente Espaiiol, and sponsor of the campaign for Filipino lodges (Kalaw, Philip pine Masonry, p. 20) The Gran Maestre, Morayta, was held in “pro found veneration and respect” by Fili pino Masons and was helpful and ser viceable to the great cause of Phil ippine Masonry till his death in 1917. Several foreigners could be added to prove the universality of the causes espoused by Freemasonry. It trans vends racial and geographical bounda ries. It has taken root in the Lad and the West. It is moral and spirit ual in its interpretation and applica tion of the principle of freedom. The statement has often been made that Masonry it not a religion but it is religious. This has been misinter preted and even misapplied. It is not a religion in the sense that it is not an institutionalized church and is no competitor of churches. But all Ma sons know that it is eminently reli gious. It observes prayer at the open ing and at the closing of its important ceremonies. The sacred book is dis played and is one of Freemasonry’s light. Its commitment to God is firm and steadfast. Its advocacy of the Fatherhood of God and the Brother hood of man is strong, general, and consistent. In a very true sense it is the embodiment of universal ecu menism. It has been one of my spring boards in the writing of Divine Eco nomy. I do not hesitate to assert that in my judgment Freemasonry is a human and divine institution. Man as a being created in the image of the Great Creator may well look upon Masonry as the religion of religions. Many of us have little knowledge of the history, the worth, the labors, sacrifices and achievements of Masons and Masonry. The generality of our people may be said to be lacking in the appreciation of the high value of Freemasonry and in the awareness of the role of Filipino Masons in eman cipatory struggles. True, in various towns there are streets and plazas bearing the names of Rizal, Luna, Mabini, Plaridel (del Pilar), Aguinaldo. Tavera, and others prominent in his tory. The future will no doubt enrich 22 The Cabletow the list with the names ol Quezon, Roxas, Palma, Santos, Lint, Benitez, etc. It may be added that several Re sident Commissioners sent at the be hest of our people to work for inde pendence in Washington, D.C. — like Ocampo, Quezon, Earnshaw, Yangco, Paredes, Delgado, Guevara, and Osias were Masons. Many eminent American Masons such as Presidents Taft, Roosevelt, Theodore and Franklin, and Truman, to mention but a few, were helpful in the progress of the Philippines cul minating in its political manumission. Masons are builders — builders of bodies, minds, and characters; build ers of communities, nations, and of a world in larger peace and freedom. Freemasonry is everlastingly working for freedom in its broadest and high est sense. That includes freedom from sin and from evil which results in salvation. A PADUA. . . From page 6 “HARMONY BEING THE STRENGTH AND SUPPORT.. During the whole period of seven vears that it took to build King Solo mon’s Temple (1012-1005 B.C.), “it did not rain in the day time but in the night season only (so) that the workmen might not be obstructed in their labors...’’ William Smith’s Bible Dictionary says that the “parts were all prepared at a distance from the site of the building and when they were brought together the whole im mense structure was erected without the sound of hammer, axe or any tool of iron.” King Hiram of Tyre had an agree ment with King Solomon "to pay the craft their wages if any be due that none may go away dissatisfied, har mony being the strength and sup port” of all human relationships. In the "raising” of a Fellowcraft mention is made of “our ancient friend and brother, the great Pytha goras, who was initiated into several orders of Priesthood,” and the inven tor of the Forty-Seventh Problem of Euclid. The Pythagorean philosophers taught that “the whole universe is harmony" and they believed in “the immortality and transmigration of the soul” which they defined as “the harmony of the body.” To restore harmony was their goal. This con cept “had considerable effect on the development of Plato’s thought” on harmony. Pythagoras, founder of the Pytha gorean school of mystic philosophy, antedated Socrates. Plato and Aris totle, having lived in the 6th centurv B.C. (Socrates 5th, Plato 5th-4th. and Aristotle 4th c., B.C.) He was a disciple of the Hindu be lief in the transmigration of souls and organized a Brotherhood of Men whose members were to live a life of temperance, courage, loyalty, obe dience and faith, these forming as ‘stepping stones from a lower to a higher incarnation and from a liking for men to a likeness of God. . .” Virtue and friendship, they said, are harmonics in the human character which turn human individuals into a harmonious group. (What is the “Forty-Seventh Problem of Euclid?” will be the subject of a subsequent article j A DECEMBER, 1968 23 TALATALA. . . From page 10 more disconcerting, a few of the al leged retractions were signed in blank. Some lost brethren have even gone to the extent of publishing articles inimical to Masonry, through the me dium of certain sectarian publications. To them, all we can sav is — un fortunate ! Those brethren therefore, who are still at the cross roads, might well be reminded of the Southern cross, the bright heavenly constella tion in the form of a cross, which God has provided to guide the mariners and other nocturnal travelers, while wandering aimlessly through the dark, wide, and gloomy ocean of uncertain ty. It being in the Southern sky, re minds us of the Junior Warden, who governs the Lodge during the time of refreshment. In its deeper meaning, it should remind those who are now at the cross roads and could not find their way to the Lodge, that while they procrastinate amidst indecision, the Southern cross, that divine con stellation, is ever-present from dusk to dawn, to guide them to the same old familiar place, where the rest of the brethren await them with open arms and hearts and warm fraternal welcome. A PAJARILLAGA- . . From pogo 7 anybody, and secondly, this matter of selecting Lodge officers is strictly an individual’s inherent right and re sponsibility which he owes only * to Freemasonry and to the GAOTL' which we should carefully and honest ly practice. The officers must be selected on the basis of their qualifi cations, their sincerity and devotion to the organization, their proven ability and proficiency in conducting the af fairs of the Lodge, their personality, trust and confidence reposed upon them by the brethren. The officers to be elected might be the same incumbent group or entirely a new set depending upon how the majority of the members feel and how they will finally decide. Whoever they may be, let us be sure that they are the best available (re-elected or not) and the most deserving and qua lified for it is only through this noble and systematic way of electing our officers and leaders that we can main tain the strength and honor of this —our venerable Institution for genera tions yet to come. A ECUMENISM... From page 16 cano Bibles. The conference was held under the auspices of the Philippine Bible Society, whose Manila staff is composed largely of Masons. The so ciety does an average annual sales of half a million pesos. Most of its sur plus is plowed back into research and translation of the Bible into over forty dialects in the Philippines. ♦ * * The ecumenical movement has just lost a great pillar in the death last month of Augustin Cardinal Bea, with whom, it will be recalled, MW Wil liam H. Quasha, PGM, had been in correspondence relative to Philippine Masonry and the Roman Catholic Church. Most Rev. Bea, a German Jesuit, died at 87 of a bronchial in fection in Rome. Since 1960 he or ganized and headed the Vatican Sec retariat for Christian Unity and thru it he labored and travelled incessantly Turn to pago 38 24 The Cabletow EASTERN STAR. . . From pogo 17 Matron and all sounded very sensible and in excellent English. Although most of the members of Sampaguita Chapter are Filipinas, the work was conducted in excellent English spoken in the musical dialect of the native Filipinas. We were ask ed to speak to the assembly and both of us praised the excellent manner in which the work had been performed, also telling the sisters and brothers of our trip and of our previous visits io the Philippines, where my husband spent three years during the First World War and where our son Eric served in the U.S. Air Corps at the beginning of the Second World War and where he was taken prisoner of war bj' the Japanese when Bataan was overrun. He suffered great hardships in war prison camps in the Philippines and later in Japan. The meeting of Sampaguita Chap ter started at 6 p.m. and closed at S :45 p.m. with the singing of the Sam paguita Song. The sampaguita is the national flower of the Philippines. A hot soup, refreshments, cake and ice cream were served after the meeting in the Dining Hall and members and visitors remained in the Banquet Hall till nearly ten o’clock. There were also visitors present from three other Philippine Eastern Star Chapters and we have never ob served such fraternal spirit existing in other organizations like in the Phil ippines, Japan and China. Sampa guita Chapter also issues a monthly bulletin of several pages. These Bul letins like those issued in Japan, China and the Philippines make each member feel as a living part of the Chapters; they tell of correspondence received; they tell of happenings with in the chapter; of members being sick, of their travels, of their family festivi ties and of visitations with other Chapters. Truly, no organization can exist or perpetuate the interest of their members unless they know what goes on and thus they stimulate the loyalty of the absent members. In fact such bulletins are part of the HISTORY of each Chapter. In Australia the Masonic Grand Lodges frown upon any Eastern Star Chapters and they oppose their estab lishment. We were told by Grand Lodge Officers that they definitely op pose them and it seems that nowhere have they been created. Although we were told that in the State of New South Wales there are such institu tions. We believe that the leaders of Masonry in Australia do not under stand the aims and purposes of the Order and they may possibly confuse them with the Order of Co-Masonry. which, I believe, exists in Australia. Co-Masonry is quite strong in Great Britain and also in some Continental European countries. It is also repre sented in many American cities, in cluding one in Los Angeles. They use a sort of Masonic Ritual and have all degrees existing in regular Ma sonic Lodges. There are Chapters of the Order of the Eastern Star in Germany, most of them located in U.S. Army bases. Recentlv when we were in Beirut, Le banon. ' we heard of a SPHINX Chapter of the Eastern Star, but be lieve that it has no connection with American Order. We had no occa sion to visit them. A Honors jail on barren soil if they do not instill in the recipient a larger opportunity for the rendering of greater service. —Confucius. DECEMBER, 1968 25 Ni Kap. Agustin L. Galang, NIG (17) ANG BATAS AT ANG KAAYUSAN Ang Masoneria sa inula’t mula pa y inatatag ang paninindigan sa katarungan at kaayusan. Ito ay nauukil sa kanyang ginintuang alituntunin. Ang paniniwalang iyan, kailan man ay hindi magbabago. Sinuinpaan ng kanyang mga dcboto ang katapatan sa Inang Bayan, paggalang sa mga itinalagang tagapamahala ng gobierno. Ang pagtnpad sa batas at pagpapaunlad ■.a kaayusan ay mabigat na balikatin ng bawa’t Mason. Ang mga Mason ay mahinabon at matahimik, ngnnit kailan ma't may nagbabantang panganib sa loob at labas. av handa niyang ipagtanggol ang bayan at ljitng kailangan ay magtigis ng dugo sa pagsasanggalang sa karapatan at karangalan. Ang kanyang pamantayan ay ang bantog at dakilang Guro’ na nagpakamatay litiwag lamang sumira sa salitaan. Mayroong mapanganib na kilusan at masamang impluensia 11a ang ikinalat ay paghihimagsik at pagkakapangkat-pangkat ng mga mamamyan na sa ngayo'y namamasdan natin 11a nagpapagupo sa pinakapundisyon ng pamalialaan sampu ng lipunan. Kagaya ng anay ito ay ilag sa liwanag, kaya sa mga liblib 11a lugar nila isinasagawa ang paninira. Dito dapat mangamba ang Masoneria ng bigit kaysa lantad nilang kalaban 11a sa kanilang sarili ay naghabangad din ng katahimikan at kaayusan. Sa isang bansa ay bindi nawawalan ng pangkat na naniniwala’t napakakasangkapan sa mga manghihimagsik na walang ibang adhika kundi maibagsak ang malayang pamumuhay o ang dcmokrasia. Ang katotohanan ang ilan dito ay naguudyok ng kagalitan at pagkaka-hiwa-biwalay. Sinasamba nila ang mga manggugulong-bayan (anarchists) na pinakamasama, at mamamatay-tao. Sa mga lihim at mapanganib 11a kilusang pinalalaganap ng mga taong inaiitiin ang kakduwa, ay dito dapat maghanda ang Masone ria sa pagpatnubay upang ang mga ito ay maibatid sa matuwid na landas, o labanan ng boong tapang hang gang magapi't magharing inuli ang kapayapaan. Ang I-inggo ng Batas at Kaayusan (peace and order) ay binibigyang diin ng aling Pangulo, sa pamamagitan ng proklamasion upang maikintal sa isip ng lahat at bawa’t isang mainamayan 11a ang lakas at pagunlad ng isang Bayan ay malaki ang kinala man ng walang pasubaling paggalang sa batas at pagtataguyod ng kaayu san. Ang alin mang bansang pinaghaharian ng mga manliligalig na sadvang niyuyurakan ang batas at ginaTurn Io page 28 REALTOR CIRIACO DEL MUNDO Member; Manila Board of Realtors, Philippine Association of Real Estate Boards. Sales Service, Brokerage, Residen tial, Commercial, Industrial, Agri cultural Subdivisions. Low Cost Housing Projects, Loans & Mortgages, etc. Suite 401 Gonzaga Bldg., In front of Ideal Theater Tel. 3-92-88, 3-79-56, 3-24-31 Res. 21-65-38 Manila 26 The Cabletow GRAND LODGE. . . From pogo 8 MW Joseph E. Schon, Grand Master, flew to Kwajalein, Mar shall Islands, to make a visitation to Emon Lodge No. 179 on Friday, November 29. 1968. That was the first time a Grand Master visited the far-flung Lodge since it was ins tituted in 1965. MW Schon also made fraternal visits to the two Lodges on Guam and the one Lodge in Saipan. Before returning to Manila on De cember 8, MW Schon went to Sai gon to visit Saigon Lodge, U. D. In Saigon, he was met by the officers and members of the Lodge and by VW Hermogenes OBveros, Grand Lecturer, who had preceded him there to help in instructional matters. Matters of serious concern were threshed out in the four places visi ted. MW Schon, upon his return, was pleased to state that the prob lems were satisfactorily solved with his assistance and guidance. In fine, it was a case of “nipping it in the bud,” for had he not gone there and merely waited for the next annua! communication, things could have gone out of hand. VW Hermogenes Oliveros, Grand Lecturer, and VW Juan Causing, Assistant Grand Lecturer, reported that their instructional trip in the sesond and third weeks of November was the most fruitful of results, though the hardest so far. Except for the plane ride from Manila to Aparri, Cagayan, they covered the rest of the trip by bus. They visited the Lodges in Cagayan, Kalinga-Apayao and Nueva Vizcaya provinces. The Grand Lecturers reported that even with the hardships of tra vel, over rough and rugged roads, having late or missing meals, inade quate water and light facilities in some of the areas visited, being sha ken in ancient buses by day and night, they had the inner satisfaction of being able to serve the Lodges in their line of work. They are es pecially pleased with the reception by the members of their efforts to teach them about Masonry in the ritualistic and philosophic areas. The brethren in the areas visited are all praise for the assistance given to them at the grass roots level. It is their hope that this effort of the Grand Lodge will be coninued from year to year. A JO-DE-RAS. . . From page 20 of the Elks Club and the School for the Deaf and Blind. Dad Henry AngTIcssing of Men cius Lodge No. 93 was recently ins talled as Rainbow Dad of Perla As sembly No. 1, Order of Rainbow for Girls. A G. O. SABAS Jeweller Maker of Masonic Emblems and Jewelry D. R. ESCOSA Authorized Representative 75 Sibuyan St., Sta. Mesa Heights Quezon City Tel: 615998 DECEMBER, 1968 27 GALANG .. From pogo 26 gambala ang katahimikan at kaayusan, kailan man ay di lalakas, ni uunlad. Ang pinakabuod ng direktiba ay upang iniulat ang mga mata ng mga nadidimlan, maakay sila sa landas ng katotohanan at katiwasayan. Kusang loob si lang magugnay sa pagtutulungan ng Pamahalaan, Paaraian, Simbahan at ng lahat ng Lipunan, sa pagbaka sa lahat ng uri ng katiwalian. Parang isang sakit na kanser, ang kasamaan ay nalusub na ang lahat ng sangay ng lipunan, ngunit lalo’t higit ang sa Pamahalaan. Wala ng maitatangi, ang huwaran ng mga bata sa gawang labag sa batas ay ang mga taong tanyag at kinikilala sa Pamalialaan at sa Lipunan. /\no kaya ang daliilan, ang panahon o ang pangkalahatang kaunlaran? Hindi kaya naman dahil sa kapabayaan ng mga magulang, Paaraian at Simbahan? Kung ano man ang batayan, kung nais nating manatiling maykafangalan, nararapat na ang malala ng sakit na ito ay madaliang malunasan. Ang administrasion ay ginagawang lahat ang kaya. Ngunit kung sino ang mga inambabatas ay sila ang unang-unang lumalabag o kung hindi man ay tinatangkilik ang mga yumuyurak sa batas. Dahil sa kanilang lakas o impluensia, ang tagapaggawad ng katarunga’y sumasa limbo din ng kanilang kapangyarihan. Dahil diyan ay nagugulo ang katahimikan at ka ayusan. Kapag-gayon ng gayon, di tnalayong, ang mga api-apihan ay magaalsa, masusuklani. Bago sumapit iya’v tila kailangan na ang KAM AY NA BAKAL. A There is nothing more universally commended than a fine day; the rea son is, people can commend it with out envy. —William Shenstone. ECUMENISM... From pogo 24 to advance ecumenism. He was a brilliant theologian and foremost Bib lical scholar. For over a decade he was a confidante of Pope Pius XII and was the principal author of the pope’s Divino Ajjlantc Spiritu, the encyclical which encouraged previous ly forbidden scientific study of the Bible. Cardinal Bea was instrumen tal in persuading many Vatican Coun cil conservatives to a declaration of the Roman Catholic Church toward non-Christians, a retraction of the charge that all Jews are guilty of Christ’s crucifixion and a reaffirma tion of Christianity’s Jewish roots. While the Grand Lodge and the Catholic hierarchy panels which have been in conversation for sometime deeply mourn the going of Cardinal Bea, they opine that the ecumenical movement is here to stay in the Phil ippines. A The Grand Master hopes that Lodge and District convention sec retaries who have in their posses sion resolutions made or presented in Lodge and convention meetings will now send them to the Grand Secretary so that they can be in his hands before the end of January 1969. Districts which have not held their conventions yet will send the resolutions to be presented within, but not later than ten days after such conventions. It is the wish of the Grand Mat ter that the resolutions be sent promptly so that they can be referred to the Committee on Resolutions of the Grand Lodge for study and re commendation long before the next annual communication which will be held on April 22, 23 and 24, 1969. 28 FREEMASONRY AND THE... From page 13 son. The same is true for marriage. Although a Masonic funeral service is provided in our Jurisdiction, it is merely a memorial service at which each Brother in a Lodge may have a last chance to pay respect to a de parted Brother. Freemasonry leaves to religion the final act of committing the departed Brother’s soul to God. Freemasonry neither provides for for giveness of sins, nor communion for a Mason to prepare his soul for eter nity. It is obvious then, when ser iously considered, Freemasonry can not be a religion as it is not a sys tem, or belief that provides complete salvation to man. Freemasonry leaves the essential functions of religion up to the religion of each Mason. When you meet a Catholic, greet him as a Brother, because he is a bro ther. Whether lie is a Mason or not docs not mater. Do not dwell on past differences. Make plans for the fu ture. If he has questions to ask about Freemasonry, don’t hesitate to answer him exactly the same way you would any other person who might be in terested in joining your Lodge. If you are not sure of the answer to his question, tell him you will get him the answer. If be hurls a challenge at you, always remember that your image as a Mason and the image of Freemasonry rests in your hands. How you act and what you say will determine the image you project. To better understand the aims and purposes of Freemasonry as expressed in some of the other Jurisdictions, the following is quoted from the Consti tution of the Grand Lodge of Scot land : “In August 1938, the Grand Lodges of England, Ireland and Scotland each agreed upon and issued a statement identical in terms except that the name of the issuing Grand Lodge appeared throughout. This statement, which was entitled "Aims and Relationships of the Craft,” was in the following terms:— 1. From time to time the Grand Lodge of Scotland has deemed it de sirable to set forth in precise form the aims of Freemasonry as consistent ly practiced under its jurisdiction since it came into being as an organized body in 1736, and also to define the principles governing its relations with those other Grand Lodges with which it is in fraternal accord. 2. In view of representations which have been received, and of statements recently issued which have distorted or obscured the true objects of Free masonry, it is once again considered necessary to emphasize certain funda mental principles of the Order. 3. The first condition of admission into, and membership of, the Order is a belief in the Supreme Being. This is essential and admits of no com promise. 4. The Bible, referred to by Free masons as the Volume of the Sacred Law, is always open in the Lodges. Every candidate is required to take his obligation on that Book, or on the Volume which is held by his partic ular Creed to impart sanctity to an oath or promise taken upon it. 5. Everyone who enters Freemason ry is, at the outset, strictly forbidden to countenance any act which may have a tendency to subvert the peace and good order of society, he must pay due obedience to the law of any State in which he resides or which may afford him protection, and he must never be remiss in the allegiance due to the Sovereign of his native land. 6. While Scottish Freemasonry thus inculcates in each of its members the duties of loyalty and citizenship, it reserves to the individual the right to hold his own opinion with regard to public affairs. But neither in any Turn to pago 33 DECEMBER, 1968 19 OFFICIAL SECTION Edict No. 54 TO ALL MASTERS, OFFICERS AND MEMBERS OF LODGES UNDER THIS JURISDICTION, Greetings: I. Joseph E. Schon, Grand Master of tile Most Worshipful Grand Lodge of the Philippines, by virtue of the power and authority in me vested by the Constitution, do hereby repeal, in the following order, Edicts Number 53, 52, 51, 42 and 41, and In lieu thereof decree: 1. That Paragraph 175, Article III. Chapter III, Page 24 of our Constitu tion remains in force and provides as follows:— •‘No Lodge shall advance an Entered Apprentice or u Fellowcraft to a higher degree until, after a strict examination in open Lodge, he shall have given satisfactory evidence that he Is entirely proficient and well qualified in the degree or degrees which he has already taken; and no Entered Apprentice or Fellowcraft shall be advanced to a higher degree in any Lodge than that in which he shall have received those, or either of those degrees, unless by the official consent of such Lodge, if it then be in existence.” 2. That every newly-raised Master Mason shnll submit lilmself, in open Lodge, to a strict examination to demonstrate his proficiency in tho Master Mason’s Degree at a convenient date after his raising. 3. That every examination on proficiency of a candidate or newly-raised Master Mason in open Lodge, for.whatever Degree of Masonry, and the results thereof, shall bo duly noted in the minutes of that meeting. 4. That a newly-raised Master Mason who has not complied with Para graph 2 above shall not:— a) Dlmit from his Lodge b) Hold dual membership in any other Lodge c) Be Issued a Travelling Certificate d) Hold any office in the Lodge, either elective or appointive e) Bo eligible to receive other Masonic Degrees. This Edict, Number 54, shall become effective on January 1, 1969, and the provisions hereof shall apply to all candidates and Master Masons who will have received their degrees on or after this date. This Edict shall be read in open Lodge at the stated meeting following its receipt, and this action noted in the minutes. GIVEN under my hand and the seal of the Grand Lodge, at the City of Manila, Philippines, this 15th day of November, 1968. (Sgd.) JOSEPH E. SCHON ATTEST: Grand Master (Sgd.) ESTEBAN MUNARRIZ, PGM Grand Secretary CIRCULAR NO. 2 Series of 1968 — SCHON SUBJECT: PROCEDURE ON PROFICIENCY EXAMINATION TO ALL MASTERS, WARDENS, OFFICERS AND MEMBERS OF SUBORDINATE LODGES Greetings: That the examinations on proficiency of candidates and newly-raised Master Masons in open Lodge be conducted unlformally, and their full value and benefit 30 attained, the procedures throughout this Grand Jurisdiction will be as follows:— 1. The positions of the examiner and candidate, (or Master Mason) ns the case may be, shall remain as defined in our Monitor. 2. The examiner will conduct the examination in a voice loud and clear, and require the examinee to respond In the same manner, that all the Brethren in the Lodge may hear the entire proceedings. 3. At the end of the examination, the examiner will inform the Worshipful Master that the examination has been concluded. 4. The Master will then call for a division of the house on the question of whether the examinee has proved himself proficient in the degree on which he has been examined. The examinee should not be present during consideration of tills question. 5. It will be permissible to examine a maximum of three candidates or Master Masons) at a time on any given degree by having the examiner propound his question Indiscriminately to any one of the examinees at a time. The obligations will be given by all the examinees by para graphs, indiscriminately, as the examiner may direct. This circular shall be read in open Lodge at the stated meeting next following its receipt and that fact shall be mentioned in the minutes. Manila, November 15, 19G8. ATTEST: (Sgd.) ESTEBAN MUNARRIZ. PGM Grand Secretary (Sgd.) JOSEPH E. SCIION Grand Master CIRCULAR NO. 3 Series of 1968 — SCHON TO ALL MASTERS, WARDENS, OFFICERS AND MEMBERS OF SUBORDINATE LODGES SUBJECT: CONSIDERATION OF REDUCTION OF AGE LIMITATIONS TO APPLY TO SONS OF MASTER MASONS ONLY. Greetings: Several Grand Lodges recognize the practice of accepting sons of Master Masons for the degrees of Masonry at the age of 18 years. Your Grand Master considers that this action would have many favorable aspects that would enhance Masonry in this Jurisdiction, but that thcro arc equally certain disadvantages that may off-set the benefits. Favorable action on this proposal would require an amendment to Para graph 158 of the Constitution us follows:— “No Lodge In this Jurisdiction shall receive an application for the degrees of Masonry unless the applicant be a man of at least 21 years of age, OR, IF THE SON OF A MASTER MASON IN GOOD STAND ING WITHIN THIS GRAND LODGE, 18 YEARS OF AGE, at the time of signing his application; no woman.......... etc.” It is the desire of your Grand Mnster, that this question be considered formally in Stnted Meeting of each Lodge, and after careful deliberation, acquaint tho Grand Lodge, through the Grand Secretary, of the findings of the members, pro or con, before the end of February, 19G9. If the majority of the Lodges should bo In favor, the Grand Master will recommend the necessary legislation to accomplish same. This circular shall be read in open Lodge at the stated meeting next following its receipt nnd thnl fact shall be mentioned In tho minutes. Manila, November 15, 1968. (Sgd.) JOSEPH E. SCHON ATTEST: Grand Master (Sgd.) ESTEBAN MUNARRIZ, PGM Grand Secretary DECEMBER, 1968 31 ScUtottal ONCE MORE, WITH FEELINGI Shortly after the November issue came out, many friends and brethren commented to us that our editorial was too short for so important and in teresting a subject. They asked that we be more detailed in our exposition. Our thesis, if you recall, was and still is, Masonic parents, like some other parents, are not raising their children like they used to be raised — in favor with God and man. The last phrase, if you please, is Christmassy because it is quoted from the Bible and refers to the childhood of Jesus, to the man ner in which Joseph and Mary and those around them trained and instructed Jesus the better for Him to be a man among men, helpful, obedient passion ately concerned and involved in the common tasks of the home and family so that the family could and would be a vital force for the good of the com munity and thereby be in favor of and be favored by God. In large cities, where life is too fast, where it is all getting and spending, where the father has to work hard and even the mother has to have a job to augment the family income so that the family can live in comfortable cir cumstances, they have much less time to watch and train their children in the way they should go. Consequently, the children are left with the maids and boys whose standard of education and morality are too low for exam ples to the children. Just imagine, parents work so hard to earn money to hire maids and boys to take tfiteir places in the home to train their children in the baser standards of life and moralsl We are confused by the economics of this set-up. To be where they are now, to earn salaries in four figures, parents have Io have high-class education and training only to give their children two-figure training in morals. Obviously, there is a need for balance. Perhaps the monetary income can be reduced and the parents' investment in time and opportunity to be with their children can be increased. We are certain this can produce better types of children who would be assets to their parents, their communities and their country. What doth it profit a man if he gain the whole world and lose his own soul — and the souls of his children. Masons remember that Freemasonry is a progressive moral science. The science of morality must progress toward all that is good and proper, that which is ennobling and of good repute, that which will redound to the eleva tion of morality in this our land. We could only wish that Masons, wellsteeped in morality that they are, endeavor to give or pass on that quality to their own children. Woe to us if our children are dubbed "children of Masons" with contempt rather than in respect and admiration. Again, woe to us if our neighbors admire us for our upright living and yet our children are known to be gangsters and hoodlums in our communi ties. Indeed, our Masonry would be far less useful to us if it is known to be good only for us but incapable of being transmitted even by osmosis to our children. Let us be proud if we can make our children proud enough to be and behave like children of Masons. A 32 The Cabletow FREEMASONRY AND THE... From page 29 Lodge nor at any time in his capacity as a Freemason is he permitted to dis cuss or to advance his views on theo logical or political questions. 7. The Grand Lodge has always consistently refused to express any opinion on questions of foreign or domestic state policy either at home or abroad, and it will not allow its name to be associated with any action, however humanitarian it may appear to be, which infringes its unalterable policy of standing aloof from every question affecting the relations bet ween one Government and another, or between political parties, or ques tions as to rival theories oi govern ment. 8. The Grand Lodge is aware that there do exist bodies styling them selves Freemasons, which do not ad here to these principles, and while that attitude exists the Grand Lodge of Scotland refuses absolutely to have any relations with such bodies or to regard them as Freemasons. 9. The Grand Lodge of Scotland is a sovereign and independent body practising Freemasonry only within the three Degrees and only within the limits defined in its Constitution. It does not recognize or admit the existence of any superior Masonic authority however styled. 10. On more than one occasion the Grand Lodge has refused, and it will continue to refuse, to participate in conferences with so-caled Internation al Associations claiming to represent Freemasonry, which admit to mem bership bodies failing to conform strictly to the principles upon which the Grand Lodge of Scotland is found ed. The Grand Lodge does not admit any such claim, nor can its views be represented by any such Association. 11. There is no secret with regard to any of the basic principles of Free masonry some of which have been stated above. The Grand Lodge will always consider the recognition of those Grand Lodges which profess and practice, and can show that they have consistently professed and prac ticed, those established and unaltered principles, but in no circumstances will it enter into discussion with a view to any new or varied interpreta tion of them. They must be accepted and practiced whole-heartedly and in their entirety by those who desire to be recognized as Freemasons by the Grand Lodge of Scotland.” Within the Philippines, the Supreme Council of the 33rd and Last Degree of Ancient and Accepted Scottish Rite announced its DECLARATION OF PRINCIPLES in the Proceed ings for 1951 as follows: “In view of the many allegations that Freemasonry concerns itself in contro versies, both of a religious and a poli tical nature, this Supreme Council hereby declares to the world the fol lowing statement of principles: This Supreme Council affirms its unswerving loyalty to the fundamental purpose and principles of Freemason ryIt understands that purpose to be the improvement and strengthening of the character of the individual man. and through the individual, of the com munity. It1 believes that this purpose is to be attained by laying a broad basis of principle upon which men of every race, country, sect and opinion may unite, rather than by setting up a restricted platform upon which only those of certain races, creeds and opinions can assemble. Believing that good and wise men can be trusted to act well and wisely, it considers it the duty of the Fra ternity to impress upon its members the principles of personal righteous ness and personal responsibility, to DECEMBER, 1968 33 enlighten them as to those things which make for human welfare, and to inspire them with that feeling of charity, or well-wishing toward all mankind which will move them to translate principle and conviction in to action. To that end, it reaches and stands tor the worship of God, for truth and justice, liberty and enlightenment, fraternity and philanthropy. It believes in principles rather than programs. Principles unite men; programs divide them. Men may agree on principles without agreeing upon their particular application to some specific problem. Nothing can be more important than the preservation of the essential and permanent sympathy and unity of purpose of those who are unable to agree as to the wisest action under special and temporary conditions. It is the essence of Freemasonry that this unity be preserved. Believing this, this Supreme Gouncil affirms its continued adherence to that ancient and approved rule of Freemasonry which forbids the discus sion within tyled doors of creeds, poli tics, or other topics apt to excite per sonal animosities. It further affirms its conviction that it is not only contrary to the fun damental principles of Freemasonry, but exceedingly dangerous to its unity, strength, usefulness and welfare for Masonic Bodies in their official capa city to take formal action or attempt to exercise pressure or influence for or against any particular legislative project or proposal, or in any way to attempt to procure the election or ap pointment of governmental officials, whether executive, legislative or ju dicial, or to influence them, whether or not members of the Fraternity, in the performance of their official duties. The true Freemason should act in civil life according to his individual judgment and the dictates of his con science." The Catholic Church has alleged that Freemasonry is anti-catholic and subversive in character. Whatever may be said of Freemasonry else where, the Free and Accepted Ma sons of the Philippines have never been subversive of the Philippine government. The promise of every Master of a Lodge to support govern ment is contained in Charges II, III, and IV of the Installation Service. As Filipinos all know, many of the Masonic brethren have been famous patriots. As for Freemasonry being anti-catholic, to our knowledge there is nothing essentially anti-catholic in our constitutions. In the past there may have been differences and even quarrels between the Catholic Church and the Free and Accepted Masons of the Philippines. But the past is past. Today we are fully committed to a cooperation with the Catholic Church. Such antagonism in the past must have been more due to subjec tive reasons, to the resentment mainly which Masons felt at being excommunicated by the Catholic Church. We have time and again insisted that the Free and Accepted Masons of the Philipines do not hold com munion with some Masonic groups and are not in amity with some of the Grand Orient Lodges. Our Grand Lodge was founded on Dec. 19, 1912, by the three American Lodges hold ing charters from the Grand Lodge of California, and therefore could not have had relationship with anti-catho lic Masonic Lodges existing during the Spanish times. The Free and Accepted Masons of the Philipines believe in God and the immortality of the soul. It admits people of any faith who believe in God and the soul's immortality. It has no intention, however, of separat ing them from the religion of their respective consciences. On the con 34 The Cabletow trary, it promises to encourage each to follow the religion of his choice. Freemasonry does not pretend to be a religion. The Free and Accepted Masons of the Philippines does not oppose the dogmas and official doctrines of the Church, nor religious instruction in Philippine schools as provided by law, which is according to the wishes of the parent, nor the directive of Phil ippine Catholic Bishops in their ter ritory. In fact, it is more than will ing to cooperate with the Roman Ca tholic Church. Some of the profane have objected to the Masonic oaths saying they seem immoral, both by reason of the terri ble punishments the candidate invokes on himself as well as the object whose nature the candidate does not know about upon taking the oath. Our answer to questions of this sort is that the ancient oaths are symbolic in character, and are not enforced by the terrible punishments mentioned. Nei ther would the Grand Lodge of Free and Accepted Masons of the Philip pines command things that are immo ral, subversive or against the official teachings of the Roman Catholic or anv other Church. In some Masonic Jurisdictions an alternative penalty is prescribed as follows: “or the equally effective punishment of being brandel as a willfully perjured individual, void of all moral worth, and unfit to be received in this or any other Lodge, or society of men who prize honour and virtue above the merely external advantages of rank and fortune.” Freemasonry is a world-wide volun tary association of closely united men who, employing symbolic forms bor rowed principally from the mason’s trade and from architecture, work for the welfare of mankind, striving moral ly to ennoble themselves and others. It is a unique institution in that it does not invite anyone to join it; it accepts only men of good character and reputation in the community in which they live, and who believe in the existence of God, in a life after death and in the Brotherhood of Man irrespective of race, language, nation ality, color, or creed. While our Grand Lodge has never made any formal proclamation of the aims, principles, and purposes of Free masonry, the following summary may be taken as a guide to aid our Ma sonic Brethren who may be called upon from time to time to answer questions which may be asked of them by persons outside the Fraternity. 1. The Jurisdiction of the Grand Lodge of the Philippines wherein it is the Supreme Masonic power and Authority is defined by the territorial boundaries of the Philippines, and in addition thereto extends to its Lodges in Guam, Saipan, Kwajalein, Okina wa, Japan, South Korea, South Viet nam, and wheresoever other Lodges may he constituted under its authority. 2. The Grand Lodge of the Phil ippines as the Supreme Masonic power and authority is sovereign in its juris diction and is not beholden to, sub ject to review by, or dependent on any other Grand Lodge, Jurisdiction, Ma sonic Authority or Masonic entity. Its pronouncements are absolute with in its Jurisdiction. 3. The Grand Lodge of the Philip pines administers directly the Subor dinate Lodges within its Jurisdiction generally known as Symoblic Lodges, its administrative concern being the first degrees of Masonry viz; the first degree or Entered Apprentice; the second degree, or Fellowcraft and the third degree, or Master Mason. 4. The Grand Lodge of the Philip pines manifests Freemasonry is not a religion, has no pretense of being a religion, has no aspiration toward be ing a religion; has no sacraments or pretenses thereto; and has no rituals that could be construed, however reTvrn to noxt pogo DECEMBER, 1968 35 motely, as being part of any religion. It does not provide for the salvation of men. 5. The Grand Lodge of the Phil ippines declares Freemasonry does not, can not, and will not favor, in any manner in which the words can be construed, a member or members belonging to any specific religion, poli tical party or group. Neither does it. can it, nor will it disfavor, in any man ner in which the words can be con strued, any member or members be longing to any specific religion, poli tical party or group. In the imple mentation of its traditional teaching of harmony among men, it does not permit the discussion, debate, argu ment or reference to, or about religion, or politics at any Lodge meeting. However, it does not interfere with the Human Rights of Men, and Ma sons are completely free to enter into any such discussions as any private citizen may, outside the Lodge. 6. The Grand Lodge of the Philip pines asserts Freemasonry consistent ly urges its members to greater devo tion to the religion of their choice, and never has or will try to influence any member in his choice of the manner or place of his devotions, being fully content that its members improve their moral character through their own religious preferences. 7. In the Grand Lodge of the Phil ippines no atheist can become a Ma son, since belief in one Supreme Be ing is the first prerequisite and belief in the immortality of the soul is the second but equally essential prere quisite to acceptance into the Frater nity. Yet Freemasonry does not provide a baptismal ceremony, but leaves such to be provided by the re ligion of the individual Mason. 8. In the Grand Lodge of the Phil ippines no woman can become a Mason, nor a youth in his nonage; nor a man in his dotage. 9. In the Grand Lodge of the Phil ippines Freemasonry, although not a religion, is practiced as a highly reli gious Brotherhood of Man under the Fatherhood of God. 10. The Grand Lodge of the Phil ippines is for unsectarian religious education in our Public Schools, as provided by law believing that any religious instruction in Public Schools must be open to all religions on an equal basis with no religion having any advantage over any other and in accordance with the wishes of the parents of the children concerned. 11. In the Grand Lodge! of the Philippines the Masonic Funeral Serv ice is a ritual of Freemasonry, giving surviving Brethren a means of paying public homage to their departed, is not designed to supersede any Church Service, nor superimpose itself as such. It is performed at the request of the dying Brother with the consent of his family, or at the request of the family alone, if the departed had been unable to express such a wish before death. 12. In the Grand Lodge of the Phil ippines no ritual appertaining to any degree in Masonry, Symbolic or other wise, has any intended reference or allusion, derogatory or otherwise to any specific religion, political party, or group. Freemasonry in this Juris diction is always willing to reexamine its rituals in the light of the many changing attitudes in this modern world and make changes therein for a better understanding of the funda mental concepts of Freemasonry. However, no changes can be made in the Ancient Landmarks or the tenets of Freemasonry. These are best known to us as the ancient charges and regulations which arc the follow ing duties of the Master of a Lodge that on no account are ever to be neg lected or departed from: 36 The Cabletow "I. You agree to be a good man and true, and strictly to obey the moral law. II. You agree to be a peaceable citi zen, and cheerfully to conform to the laws of the country in which you reside. III. You promise not to be con cerned in plots and conspiracies against government, but patiently to submit to the decision of the Supreme Legislature. IV. You agree to pay a proper respect to the civil magistrate, to work diligently, live creditably, and act honorably by all men. V. You agree to hold in veneration the original rulers and patrons of the Order of Masonry, and their regular successors, supreme and subordinate, according to their stations: and to submit to the awards and resolutions of your Brethren, when convened, in every case consistent with the Cons titution of the Order. VI. You agree to avoid private pieptes and quarrels, and to guard against intemperance and excess. VII. You agree to be cautious in carriage and behaviour courteous to your Brethren, and faithful to your Lodge. VIII. You promise to respect gen uine Brethren, and to discountenance impostors and all dissenters from the original plan of Masonry. IX. You agree to promote the gen eral good of society, to cultivate the social virtues, and to propagate the knowledge of the Art. X. You promise to pay homage to the Grand Master for the time being, and to his officers when duly install ed ; and strictly to conform to every edict of the Grand Lodge or General Assembly of Masons, that is not sub versive of the principles and ground work of Masonry. XI. You admit that it is not in the power of any man or body of men to make innovations in the body of Masonry. XII. You promise a regular attend ance in the committees and communi cations of the Grand Lodge, on receiv ing proper notice, and to pay atten tion at all the duties of Masonry on convenient occasions. XIII. You admit that no new Lodge should be formed without per mission of the Grand Lodge; and that no countenance should be given to any irregular Lodge, or to any person clandestinely initiated therein — being contrary to the ancient charges of the Order. XIV. You admit that no person can be regularly made a Mason in, or admitted a member of any regular Lodge, without previous notice and due inquiry into his character. XV. You agree that no visitors shall be received into your Lodge without the examination, and produc ing proper vouchers of their having been initiated in a regular Lodge.” Personal}’, I am looking forward t< the day in the not too far distant fu ture when Masons and Catholics can reach a perfect accord. Catholic Bis hops in some dioceses have already welcomed Masons into their churches and offered no objections to members of their churches entering Freemason ry. In this Christmas season I askall’Masons and Catholics to join in prayers that once again, and soon, there will be Peace on Earth among Men of Good Will. A One of the most disturbing trends I have witnessed in my years of law enforcement is an over-zealous con cern for the criminal and an equiva lent disregard for his victim. —J. Edgar Hoover. DECEMBER, 1968 37 ACACIA MUTUAL AID. . .From Pi9» is thereof (which must be at least one-half of the single sum) may be paid on or before the 31st January; Provided, further, That a grace period of 31 days for the payment of the sec ond installment is al lowed ; Provided, final ly, That in case the ef fective date of partici pation of a Lodge or any of its members be other than 1st January, such Lodge and/or members shall have the option to choose 1st January of the current year as the effective date and pav the contributions as of that date and pay the contributions of that date for all its partici pating members, exclud ing those members who have alroal}- died be fore the date of regis tration of the letter or of the payment of said contributions. Failure to pay the second ins tallment in full within this period of grace shall immediately ter minate the participa tion of a Lodge and of all its participating mem bers, and shall cause all insurance coverage to cease and be of no further force and effect. However, should death occur during the period of grace and the second installment of the Lodge remains unpaid, the Acacia shall have the right to deduct in full from any claim settle ment the amount of said second installment pay able by the deceased member (as amended). A Paiil Advertisement. ♦ ♦ ♦ NOT LOST BY ELPIDIO A. ADAUA Chaplain, Tamaraiu Lodge No. 65 Calapan, Oriental Mindoro I cried, my voice Pierced the gloom. Haunted by fear, Looking for light. The covenant rainbow, Appeared thru the rain, With the promise of life. I found myself amazed, Under its golden dome. Greatly transfigured, Like the lilies bloom, After the winter blast. Behold, this is the GATE! I heard His voice, I am here. He led me home. & FELIX CABURIAN Cagayan de Oro City 1. School and Office Supplies 2. Sporting Goods 3. Office Equipment: a — Remington Typewriters b — Filing Cabinets c — Storage Cabinets d — Safes Dealer, Shell Co. — Philippines Mlsamls Oriental and Bukldnon 38 The Cabletow MORE ON ECUMENISM. . . In Miami, Florida, religion is meted out as punishment in a court of law. Judge Thomas E. Lee of the Metropolitan Court presents guilty teen-age speeders and pot smokers (marijuana and other prohibited drugs) with the alternatives of a fine, a jail term, or a year of church serv ices. In a year and a half, 125 teen agers offered the choice of sermons or sentences nearly all have decided to serve a stretch in the pews. Judge Lee, a deacon of Miami’s First Presbyterian Church, stoutly in sists that there is no better rehabili tation than a stiff dose of church going. The convicts are “sentenced” to go to their church, or church of their own choice, and every Monday they must submit to the judge a sum mary of the sermon they heard the day before, stressing the moral lesson they learned from it. One girl wrote that Chronicles 1:29 meant “We are all time-watchers and punch clocks.” A boy complained, “The lesson I did not learn at all. I did not know what he was talking about.” Other julges are skeptical of the “sentences,” but Judge Lee points out that since he began it, he had had no repeat offenders. One boy said: “It’s kinda fun. It might help a lot of kids.” Others have joined congrega tions and help in Sunday school and services. One boy has been making a study of comparative religions by attending a different church each Sunday. Knights of Columbus and Masons in the Philippines seem to be shy of each other yet. Other than inviting each other to address their meetings and playing a golf tournament in Quezon City more than a year ago, there is no new ecumenical activity to report. This column has been re porting fraternizations of these two fraternal organizations in the United States and Canada, but they are thou sands of miles away. Maybe, some day perhaps, something will happen The pill sure gave considerable trouble to the clergy and parishioners of the Roman Catholic Church draw ing opinions, pro and con, among the various sectors from the top down. A week after the presidential elec tion in the U.S., some 4,000 partisans including priests held a rally at the main ballroom of Washington’s May flower Hotel with Senator Eugene J. McCarthy as speaker. The group supported the stand of the 45 priests of the Washington Archdiocese who had been disciplined by Patrick Car dinal O’Boyle for dissenting from Pope Paul Vi’s encyclical on birth control. At the Washington Hilton, the Na tional Council of Catholic Bishops was having their annual meeting. On the lawn and lobby of the Hilton a small group of priests and parishioners was in a singing and praying sit-in for the purpose of seeking audience with the bishops whose conference president is Detroit’s Archbishop John F. Dearden. Apparently nothing came out for the protesting priests headed by Fath er John E. Corrigan whose thesis is they want a church built on communi cation, not excommunication. The NCCB stood its ground and issued its 11,000-word pastoral letter on “Hu man Life in Our Day” supporting Pope Paul’s Encyclical, Humanum Citac. A Children and watches must not be constantly wound up — you must let them run. —Jean Paul. DECEMBER, 1968 39 MASONIC YOUTH SECTION This is a preliminary announcement. The Masonic Youth Conference and Work Camp will be held in Duma guete City and Mabinay, Negros Oriental during the summer vacation. Watch for the definite dates which will be announced later. The work camp of at least ten days will be spent in the mountains of Mabinay, Negros Oriental in two projects: a Teaching-Example Project and a Re forestation Project. Two days of Pre-conference and two days of Post conference will be in Dumaguete City. The Teaching-Example Project needs Masonic young people who will teach the mountaineers, mostly, negritos, displaced and ambulant, because they are being driven out of their set tlements by landgrabbers. The idea is to teach and demonstrate the build ing of homes, cooking suitable meals, planting vegetables, taking care of backyard poultry, games and the? * pro per use of leisure, etc. The Refores tation project needs young people to plant tree seedlings on denuded areas, water and care for the seedlings until they start growing in the new soil. This will teach Masonic young people the good kind of demonstration, not just joining demonstrations in Manila and other cities. The projects need Masonic young people who can enjoy and endure hardships. It will mean sweat and tears at times. Proper chaperonage will be provided for the boys and girls at all times. Life is not going to be easy in the work camps. There will be no potable water, no switches to turn on and off, no spring beds, no air-conditioned bedrooms. Campers will have to draw water from springs some distance away, they will eat pic nic style all the time, cook in earthen pots, sleep on wooden or bamboo floors of barrio schoolhouses, wash clothes at springs or brooks. Membership in the camp is not limit ed to Jobies, DeMolays and Rainbows. They are preferred, but any son, daughter, nephew, niece, grandson or granddaughter of a Mason may join the camp. Conferees and campers must provide their own roundtrip fares to and from Dumaguete and pay board and lodging during their stay in the city. Food and lodging will be free in the work camps. The preand post-conferences will be held in the Silliman University campus and discussion groups will be conducted in the work camps. Anyone planning to join the Ma sonic Youth Conference/Work Camp may write: The Business Manager, Masonic Youth Conference/Work Camp, Care, The Cabletow, Inc., 1440 San Marcelino, Manila, for details and application blanks. A HAVE YOU EVER TRAVELEDT For personalized and brotherly servIce to all Foreign Countries. • Passports • Visas • Flight Insurance • Placements-Immigrants • Individual Travel Arrangements • Foreign All Inclusive Tours • Discounted Group Fares • Fly Now Pay Later Arrange ments Visit: ALL WAYS TRAVEL, INC. 1442 San Marcelino St., Ermita, Manila, D-406 Call: Tel. 50-44-11 CABLE ADDRESS: ALWAYS, MANILA 40 The Cabletow GRAND LODGE OFFICERS ’Grand Mattar ............................ Deputy Grand Master ....................................... Senior Grand Warden ....................................... Junior Grand Warden ....................................... Grand Treasurer ................................................. Grand Secretary ................................................. Assistant Grand Secretary ............................... Grand Chaplain ................................................... Grand Orator ....................................................... Grand Marshal ................................................... Grand Standard Bearer ................................... Grand Sword Bearer ......................................... Grand Bible Bearer ........................................... Senior Grand Lecturer ..................................... Junior Grand Lecturer ....................................... Junior Grand Lecturer ....................................... Junior Grand Lecturer ....................................... Junior Grand Lecturer ....................................... Senior Grand Deacon ......................................... Junior Grand Deacon ......................................... Senior Grand Steward .................................... Junior Grand Steward ....................................... Grand Pursuivant ........................................... Grand Organist ................................................... Grand Tyler ......................................................... Joseph E. Schon Manuel M. Crudo Edgar L. Shepley Damaso C. Tria Cenon S. Cervantes Esteban Munarriz Mateo D. Cipriano Ruperto Demonteverde William C. Councell Eliseo P. David James L. Norris George J. Reid Jose Ma. Cajucom Hermogenes P. Oliveros Ramon Ponce de Leon Juan Causing Benjamin Gotamco Santiago M. Ferrer Teotimo G. Juan Antonio C. S. Ching Dominador G. Ericta Gil F. Octaviano Bayani B. Ibarrola Angel S. Montes Eulogio O. Nadal BOARD FOR GENERAL PURPOSES 1. Cenon S. Cervantes, PGM, President 2. Vicente Y. Orosa, PGM, Vice Pres. 3. Edgar L. Saepley, SGW, Secretary 4. Manuel M. Crudo, DGM 5. Damaso C. Tria, JGW 6. Esteban Munarriz, PGM, GS 7. Jose C. Velo, PM 8. William H. Quasha, PGM 9. Charles Mosebrook, PGM 10. Macario Navia, HPDGM 11. Raymond E. Wilmarth, PGM 12. Mariano Q. Tinio, PGM REGIONAL GRAND LODGE OF THE RYUKYU ISLANDS Wallace H. Morris, Regrional Grand Master Glen A. Strong, Regional Deputy Grand Master Kenneth A. Rotness, Regional Senior Grand Warden Murray V. Harlou, Jr., Regional Junior Grand Warden Cleveland McConnell, Regional Grand Treasurer Andrew H. Bulkley, PRGM, Regional Grand Secretary DISTRICT DEPUTY GRAND MASTERS: District No. 1 District No. 2 District No. 3 District No. 4 District No. 5 District No. 6 District No. 7 District No. 8 District No. 9 District No. 10 District No. 11 District No. 12 Manuel M. Crudo Perfecto B. Lingan Sotero A. Torralba Alfredo V. Sotelo Agaton M. Umanos Doroteo M. Joson Jesus V. Evangelista Desiderio Hebron Lorenzo N. Talatala Apolonio V. Pisig Ricardo Buenafe Luis E. Makayan District No. 13 District No. 14 District No. 15 District No. 16 District No. 17 District No. 18 District No. 19 District No. 20 District No. 21 District No. 22 District No. 23 District No. 24 Anlceto Belisaric Eustaquio de Guzman Valerio Rovlra Fidel Fernandez Augusto P. Santos Ruben G. Feliciano Frederick M. Poole George B. Archibald James B. King Ruflno S. Roque Victorino C. Daroys »’•- 4 * 1 •4 J zz.r.rzzzzzzzzz./zzzzzzrzzzzzzz/zzzzzzzzzzz/zzzzzzzz^ FAITH, HOPE AND CHARITY No matter how narrow the way we see; How long and dark and steep it may be; Remember—the goal is reached by them Who persevere to find the gem. "Tis Faith and Will that push us on; Yes, onward till the goal is won. Through pitfalls we may stumble, too And the skies may be cloudy, not blue; We never 'hesitate nor despair; When Hope's with us, we always dare. We win 'cause Faith and Hope we have; Our troubles, failures, we can brave. But love for Mankind is the greatest— 'Tis easy to love and yet 'tis hardest To practice Charity as we know; So to the world we can show That by Charity, there is Faith and Hope, That in Heaven above, the prize we'll cope. Calixto B. Antonio, PM (29)