The Cabletow

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Part of The Cabletow

Title: The Cabletow
Creator: Freemansons
Issue Date: Volume XXXIX (Issue No. 4) October 1963
Publisher: Grand Lodge of Free and Accepted Masons of the Philippine Islands
Year: 1963
Language: English
Subject: Freemasonry; Freemasonry--Philippines--Periodicals.; Freemasons--Philippines--Periodicals.
Rights
Place of publication: Manila
extracted text: OFFICIAL ORGAN OF THE GRAND LODGE OF THE PHILIPPINES SINCE 1923 VOL XXXIX VOL. XXXIX 1963 Re-entered as second class mail matter at the Manila Post Office on Junt 16, 1662. Subscription Rate — P2.00 a year PEDRO M. GIMENEZ OSCAR FUNG RAYMOND E. WILMARTH Editor-In-Chief Secretary Editor BOARD OF EDITORS MACARIO C. NAVIA, AUGUSTO P SANTOS. FEDERICO PIEDAD, JOSE E. RACELA. JOSEPH T. HOWARD, CICERO CALDERON, MARIANO Q. TINIO, NESTORIO B. MELECOTON, ARTEMIO R. GUILLERMO THE GRAND LODGE OF FREE & ACCEPTED MASONS OF THE PHILIPPINES GRAND LODGE OFFICERS 1963.1964 Pedro M. Ginienei (51) ............. Grand Master Charles 8. Mosebrook (82) . Deputy Grand Master Serafin L. Teves (91) .... Senior Grand Warden Raymond E. Wilmarth (7) . Junior Grand Warden Macano SI. Ofilada < 12) ......... Grand Treasurer Esteban Munarriz (14) ......... Grand Secretary Marciano C. Evangelista (35) . Grand Chaplain Macano C. Navia (88) ................ Grand Orator Victor Stater (9) .................... Grand Mirshal Jose Ma. Cajucom (95) . . Grand Standard Bearer Edward Stewart (80) ......... Grand Sword Bearer Jose C. Velo (4) .............I. Grand Bible Bearer Hermoaenes P Oliveros (82) Sen. Grand Lecturer Manuel K. Torres (12) .. Junior Grand Lecturer Escolastico Cuevas (51) .. Senior Grand Deacon Antonio Gonzalez, Jr. (22) . Junior Grand Deacon Mamerto M. Buenafe (4) .. Senior Grand Steward Leopoldo Boquiren (77) . Junior Grand Steward Domingo F. M. Domingo (136) . Grand Pursuivant DISTRICT DEPUTY GRAND MASTER Patricio E Gonzales (12) ............. Grand Tyler Charles S. Mosebrook (82) .... District No. 1 Leonides Melendres (60) .... District No. 2 Rufino S. Itoque, Sr. (133) . . District No. 3 Alberto Suguitan (71) District No. 4 Teolilo Guadiz (56) ................ District No. 6 Doroteo M. Joson (53) . . District No 6 Pacifico C. Marin (77) District No. 7 Purisuno Ramos (34) ............. District No. 8 Arnaudo D. Ylagon (122) District No. 9 Fortunato t-jercito (15) District No. 10 Cecilio Biluin (26) District No. 11 Gregorio B. Deleo (37) ......... District No. 12 Santiago Ferrer (107) District No. 13 Pantaleon A. Pelayo (50) ....... District No. 14 Fidel Fernandez (47) District No. 15 Ramon Ponce de Leon (91) ... District No. 16 Aniceto Belisario (130) District No. 17 Ruperji Demonteverde (110) District No. 18 Jose t. Araneta (45) District No. 19 Robert Jordan (44) District No. 20 Will,am P. Schwaeer (142) .. District No. 21 Donald D. Coleman (120) ....... District No. 22 IN THIS ISSUE GRAND MASTER'S MESSAGE ....... 1H BY WAY OF EXPLANATION .... Aurelio leyncs Corcuer.a 112 AM I A MASON:..................... .. Timothy D. Chaokas 113 BULUSAN LODGE ESTABLISHES OWN CEMETERY 116 THE DUEL OF IDEOLOGIES .................................... Ignaco Nabong 117 THE NATURE AND MEASURE OF SUCCESS A FREEMASON PURSUES . Juan C. Nabong Jr. 119 MAN AND HIS WORLD ..............................................................................Gamaliel R. Basilio 122 RANDOM THOUGHTS .................. Fidel Fernandez 125 WHY DO WE TYLE THE LODGE? - ITS SYMBOLISM . ........... Juan Causing 126 A CALL FOR ACTION ................... .. Amor Oribello Jr. 130 THE TRADITION OF LIBERTY . Robert B. Anderson 132 PICTORIAL SECTION 138 LIFE MEMBERS OF MASONIC HOSPITAL FOR CRIPPLED CHILDREN 140 10 The Cabletow Wfaatvi4, ‘WtetAape yyHEN JESUS, Our Lord, was agonizing on the Cross at Mt. Calvary He said just before He breathed His last: "Father forgive them, for they know not what they do." Jesus* suffered this fate because the Romans, who were non Christians then, thought that He came to earth to be a king to replace their own. Multitudes followed Him and adored Him, for in His coming they found a new Messiah to deliver them from the tyranny they were being subjected to. Envious of his* growing fame as the Son of God, the unbelievers, His enemies, succeeded to capture Him, tortured Him and made Him to carry the Cross unto His death. What lesson have we learned from His* sacrifice? What has the world today learned from His sacrifice? What has the world today learned from the example of our Lord? Here and there we hear criticisms against the true mission of Freemasonry. Its* critics say that Freemasonry is Godless, that Ma sons are atheists and, worst of all, that they are aligned with Com munists. How erroneous and misled are these critics! Do they not knew that where communistic government exists, Freemasonry is prescribed and Masons* are persecuted? Have they not learned from their own experience that Christians, including the Roman Catholics, are likewise persecuted by the Communists? In the same way that the day had dawned for the Christian world to love and adore the Lord Jesus with all their hearts and with all their souls, so the day will also come when those who have a wrong belief about the true mission of Freemasonry — which is to propagate brotherly love, charity and truth—will undergo a change in their attitude and recognize the beauty and loftiness* of Freema sonry. Knowing God to be just and righteous, He will illumine the mind of its detractors and guide them to the right path so that His believers everywhere will come to take each other as brothers and sisters, imbued with the same love which will unite them into a brotherhcod of men under the fatherhood of God. How beautiful and consoling it would be when we, who are living in this world, embrace each other with the warmest affection for the sake of universal peace and understanding regardless of race, color and faith! — P. M. Gimenez 111 October 1963 BY WAY OF EXPLANATION Our attention has been called by several brethren to the fourth para graph of the editorial "Fil-American Friendship" in The Cabletow (Vol. XXXIX, No. 1) for July, 1963, p. 5. We will quote the whole paragraph so as not to take out of context the statements questioned, which are in boldface. "There is a reason for this. Of six million Freemasons dispersed all over the world, four million are Americans. Freemasonry gained a foothold in the Philippines since 1898 when the Americans came here. With their help and inspiration, men in the Philippines have sought membership in the fraternity until, by latest report, there are now 129 lodges under the jurisdiction of the Grand Lodge of the Philippines with a membership of well over 10,000." The writer did not intend his editorial to imply that the Americans in troduced Freemasonry into the Philippines. Freemasonry entered the Philip pines many years before the Americans came. Their coming merely brought Freemasonry out into the opeti, transforming the disorganized Freemasonry into the strong foothold upon which has been built the Freemasonry of our present day. The idea that he wanted to bring out was this. A group of Masons in the U.S. Volunteer Regiment from North Dakota was granted a dispensation to form a field Lodge by the Most Worshipful Grand Master of Masons in North Dakota. This Lodge commenced its Masonic labors on No. 69 Calle Nueva, Malate. The Lodge was holding a meeting at the Church in CuliCuli when this was fired upon by Filipino soldiers fighting the Regiment. (Noble, Why I Am a Scottish Rite Mason, pp. 41-42; also Kalaw, La Masoneria Filipina, p. 131, We are adding a few more facts which we are sure will be of interest to the readers of The Cabletow. The first permanent Lodge composed entirely of Filipinos was Nilad Lodge No. 144 (now No. 12) under the Grande Oriente Espanol. It was organized on January 6, 1891 and received its charter on March 10, 1892. It served as the mother Lodge for many of the Lodges subsequently organized. (Kalaw, La Masoneria Filipina, Chapter III.) (Continued on page 121) 112 The Cabletow AM I A MASON? Talk of Vice-Governor Timothy D. Chaokas to the Freemasons of Bontoc, Mountain Province on the Installation of Their Officers J CONSIDER this a rare privilege and opportunity to speak before your brotherhood. But I must say that alter I accepted your kind in vitation thru Past Master Victorino N. Ringor, I started to wonder if 1 fall within the norms of yonr or ganization. I doubted my worthi ness of this honor extended to me as your guest speaker todav. 1’ntil now 1 am still puzzled and 1 <Jo hope that I shall not be a total dis appointment to you in the course of my talk. There is no stage in this magnifi cent hall tendering you unable to see me well delivering this short speech. I assure you, however, that 1 am not sitting giving it. Ladies and Gentlemen. I am here standing before you. Membership in Freemasonry is not solicited as you all know. Men are attracted into it because ol its lofty teachings, ideals and princi ples. I do believe that each one of you joined it not because you have campaigned. but because after some hones! examination of your self you became convinced that sou were h adv to meet the still standards ol the Craft and that you bate- pledge to live up 'o its leachings. Perhaps some ol you joined it to strengthen your Chris tian life and character. Freemasoniv teaches its members to “practice charity and -.'iicvolence. to pi meet chastity, to respect the tics ol blood and friendship, to adopt the principles and revere the ordinances ol religion, to assist the feeble, guide the blind, raise up the downtrodden, shelter the or phan, guard the altar, support the government. inculcate morality, promote learning, love all human October 1963 113 beings, fear God. implore His mer cy and hope for happiness.” I trust that you agree with me that because man is weak, it is human ly not possible that a Craft can put into practice all of these things. To believe in the perfectness, puri ty and saintliness of a man is to believe that there are living saints among us. But while no man is sinless, while man is prone to commit er rors, and while man is quick to see other's mistakes and faults but slow to recognize his, there is plenty of room for his improvement. When he strives for self correction and improvement, he minimizes his weakness and his errors, it is onlv when man recognizes his errors and prayerfully atones for them can he improve. As a public servant, perhaps this is a propitious time for me to. ap peal to each and every one of you and to the Graft as a body to dedi cate some tangible and sincere sup port to our government. I llis ap peal is hinged upon and motivated bv one of the Masonic teachings — that of “support the government.” 1 have no doubt that all know what this means. Afore than ever before, our gov ernment has been in need of honest and upright officials, employees and citizens. The difficulty in at taining this standard has been due to the fact that nianv of us Filipi nos today contribute to the corrup tion of officials. In a corrupt so ciety it is hard to develop honest ollicials. Masonry can be an effective! de terrent against the commission ol abuses and anomalies in the gov ernment. Many of you members ol this Craft are government officials and employees. You can do much to help us stop dishonest practices in this corporate society. You do not need to join physically in the crusade, but by being honest oflic ials and employees yourselves in the performance of your duties anti in dealing with other people you will have complied faithfully and rcligiouslv with some of the lofty ideals and principles of Masonry — those of .supporting the govern ment, inculcating morality, love of man, and fear of God. You can be the staunchest supporters of the government if you entirely divorce yourselves from direct or indirect participation in the commission of anomalies against the state. Those of you who are not in any way connected with the govern ment can equally be strong and effective supporters of it even as private citizens. When you have the opportunity to serve in the wav of undertaking projects and in furnishing supplies and materials for the government thru competi tive bidding, that occasion should be taken as an opportunity to serve and not an occasion to make illegi timate profits thru trickv manipu lations. In lh<- maintenance of peace and order in the community, Masonry can also be a strong instrument. By your demonstration by deeds, of love of man, respect of friendship and lear of God you can contri bine to the tranquility and peace of the locality. By doing so you can be more effective than a peace officer who, instead of being sym bol of love, protection, justice and uprightness, is himself a problem in society. 114 The Cabletaw Al this juncture. I would like to icinind you that in many places ol the world today, great strides in science, industries anti business have been achieved because of capable and responsible leaders developed through I'reeinasonry. It is said that these leaders developed dynamic person alities because they have been and are still guided by the tenets ol freemasonry. They succeeded be cause they are constant to the teach ings of Masonry that a leader must possess socially-accepted code of morals and ethics, a balanced education, harmonious personal re lations, and the mastery of speak ing sincerely and convincingly be lore- others. Through Masonry, they have learned that a good leader does away with jungle tactics, but must be a man of good will toward his associates, must be honest and sincere in his approach to problems that confront him, moderate in all things, yet fearless in the face of adversity, diplomatic and tolerant, lair in making decisions, not ego centric but aware of his limitations, and humbles himself in seeking Divine guidance. How much suc cess can our government officials and employees attain, and how much moie beautilul our live and democratic government would be il you and I, and all others, put into practice the leachings ol Christian ity, Fleemasomy and all other simi lar fraternal organizations in our daily lile. Perhaps it is ambitious, day dreaming and wishlul thinking lor anyone of you to endeavor to ecpial the achievements of Freemasons of their lands insofar as material atcomplihments are concerned. But certainly, the accomplishment of even lesser things could be achieved by anyone ol you even bv merely remembering that you are a Mason steadfast in the tenets of Christian ity, and adamant to the lofty ideals, principles and teachings of Free masonry whenever you are con fronted by evil temptations. When ever you arc enraged recall that you are a Mason. Whenever you think you have been wronged re cite “love man" instead of taking the law' into your hands. In order to be able io do this your actua tions and thoughts should be tem pered by your being a Mason. The hardest thing to do is to strictly and religiously follow the teachings of Christianity. Your con science will bear me out that you have faltered in your efforts to abide by the teachings of Freema sonry. This is true to every Chris tian and perhaps true to every Ma son, and e\ery member of a frater nal organization with similar aims and purposes lor that matter. But again, I say dial if we are constant and sieadlast in seeking Divine guidance w<- can minimize our wrongs and trulv recognize our faults. My friends. I hate spoken to you with all candour and frankness as a friend. I am not a member ol your Craft, but I must admit that 1 have read with keen interest some of the leachings and publica tions ol Freemasonry, and this spell my liankncss to all ol you. My very limited knowledge of the ideals, prim iples and teachings of Freemasonrv has contributed scry much to my norm of conduct as a public servant and as a private ci tizen. October 1963 115 Iii parting, may I ask each one of you to ask your good self this question: AM I A TRUE MASON, OR AM I JUST RIDING ON THE GOOD NAME OF I-IEEM ASON RY? I should think that this is a good question to ask our selves whenever any face of temp tation glitters before us anytime, anywhere. A A A Bulusan Lodge No. 38 Establishes Own Cemetery According to a report received by the Grand Lodge from WB Lorenzo N. Talatala, Worshipful Master of Bulusan Lodge No. 38, the brethren of the Valley of Sorsogon are now assured of a final resting place, just in case. . ., with the establishment of a brand new Masonic Cemetery at the capital town of Sorsogon, just over the concrete fence and alongside with the present Roman Catholic Cemetery. The cemetery site consisting of 3,296 square meters was donated to the Lodge by WB and Mrs. Estanislao Gabarda of Bulusan Lodge No. 38. WB Gabarda has been twice Past Master of Bulusan Lodge and also a 32° Scottish Rite Mason. During the 1963 Annual Communication of the Grand Lodge last April, WB Gabarda was the recipient of a Certificate of Merit from the MW William H. Quasha, PGM, for outstanding and meritorious masonic service during the 1962 Masonic Year. To WB and Mrs. Gabarda, the brethren of Bulusan Lodge No. 38 and all the sojourners in this Valley will be eternally grateful. Negotiations for the establishment of this Masonic Cemetery was started on January 18, 1960 under the untiring and energetic leadership of WB Gabarda. Requirements after requirements which were asked of the Lodge on installment basis by proper authorities caused the much-delayed realiza tion of the project. With the arrival in Sorsogon, however, of WB Lorenzo N. Talatala, present Master of the Lodge, the efforts of WB Gabarda was greatly reinforced. The combined efforts of the two of them with the full support of all the brethren of the Lodge was amply rewarded on June 5, 1963 with the final approval of our long cherished hope — a Masonic Cemetery which we can call our very own. January 18, 1960 to June 5, 1963 — many would have been discouraged and would have dropped their tools down in disgust! Muy terrible . .. hombre! 116 The Cabletow THE DUEL OF IDEOLOGIES By Bro. IGNACIO NABONG Cabanatuan Lodge No. 53 A LL PEOPLES the world over arc entangled in a duel ol ideologies, and the outlook is omi nous. “Free Economy-’ must pro fess a better scheme than any other system of regimentation if it has to In the 1930 s and under Quezon’s leadership the Government has had clashes with the Communists. Again, after Liberation, Messrs. Roxas, Quirino and Magsaysay encountered troubles with the Reds in link bands, which seem to have vanished now. Yet it will be illusory to take Com munism as beaten because it may just emerge from within or from without. z\nd a policy of anti Com munism is not enough; we must eli minate conditions which make Com munism thrive. China’s late is a Iresli example, for it depicts the causes of its collapse. The ambition of the Kungs anti Soongs symbolized the corruption and nepotism of the Kuomintang — of a clique of civil and military spoilsmen who were ever interested in swelling their fortunes. China, under Chiang, staggered under the impact of poverty and hopelessness of the masses, who were left no al ternative bom despotism but to rebel. Today, the Philippines suffers from the same ills — of grafts and corruptions, of nepotism and want. •Such Illinois of the social organism, unless removed soon, augur an c< lipse. I he writing on the wall is with us, and our erratic programs may just accelerate the re-enactment of Chiang's I light to Formosa in our lands. The preservation of a Free Eco nomy rests simply in the stabiliza tion of the middle class and the peasantry; nt our plans and prom ises seem to entangle us more and more in the disruption ol ihese classes. We need agrarian reforms that will nm disrupt the present settipi otheiuise we may destroy the cohesive sentiment which binds us together. Customs gives us social stability unci need not be disturbed. As the cleavage between the rich and the poor grow bigger and big ger, the chili will be threatening. We preach libeity, democracy and social justice, bin the masses suffer from lack of jobs and hopes. With empty stomachs, they cannot be expected to be patriots. October 1963 117 Wc must do ;iw;iv with factors un favorable to our social solidarity, anti the time to do ii is "NOW!” 'The rides of honesty and fair play must be observed in private as well as in public life. Our time-tested system of checks-and-balances must accord protection against grafts and coiruplions, against the illegal use of pub lic money and properly, and against nepotism. For the people to love the government, the government must be lovely. Else voila a la Chiang Kai Shek! Even our industrialization is not scientifically or rationally organized: i-. brings big moncv to the industrial ists but squalor and hardships to the workers. The same happened in Frame. The ;tc cumulation of wealth leads but to disruptive inequalities. The seeming pi ogress we attained will remain illusory with social dislo cations. Hunger amidst plenty be gets evils. The spirit ol rebellion prospers in preparation to social dislocations. We have to admit that property and authority have a common res ponsibility of fulfilling certain social fum tions. Poveriv leads to social de generation — to violence and crimes. Regimentation mav be brought about under either Capitalism or Communism, but under the former the goal of development must be harmony between labor and capital, landowners and tenants. Social changes arc inevitable in any dynamic society; but we have to pass measures which will minimize thc evils which bring about wild dreams, poverty and crimes. Actual ly. however, the trends indicate that «.ur troubles are multiplying. We preach human dignity, but how can an individual attain such a status when he hungers and finds no place to work? The public: relief system gives no healthy outlook. In 123 B.C. Gaius etcated the relief system as a pa lliative* in Rome, but the dole stays to this day as a political football — not only in Rome but in entire Italy — where the people feel con tent that they developed indolence. Greed and luxury must give way to make life wholesome ami accept able to all classes; else the social fabric: may break. Social solidarity icquires concessions, and the privil eged classes have a common respon sibility to preserve the status quo. 1 he fallen and forgotten brothers crave for the lifting hands of the elites. And now. The ambitions of great men, the suspicions of little men, the constant misunderstanding of all men, may undermine any structure that this generation builds. If, however, we build with wisdom, and with courage, and with patience, those that come after us will be helped by our work. Our building may fall, but if we have built all right some of the foundation stones will remain and becomo part of the structure that will ultimately abide. - DWIGHT MORROW 118 The Cabletow THE NATURE AND MEASURE OF SUCCESS A FREEMASON PURSUES By Bro. JUAN C. NABONG, JR. Hiram Lodge No. 88, Manila J WISH i<> submit io your c onsidei at ion some of my thoughts anti convic tions regarding the nature and measure ol success a Freemason pursues. People in diversiIietl lields of endeavour, professions, vocations, trades, tailings or services most certainly desire anti attempt at success in ways preferable to their natures, f believe human nature is so constructed in stub a way that sue<ess in whatever form or client allowed to achieve success is a highlv intriguing, anti at the same time, prelcienti.il goal. Il is the same thing with us, as Freemasons. We pursue success. What, however, is the nature anti measure of success a Freemason pur sues? When has a Freemason attained success in his endeavour as a FreeMa.sonii ai Hile of failh iniiile flint of iniiid and IiIe■ When a Freemason has matle as integral pail ol his mind and lile the statement ol faith that men are brothers living under the fatherhood of God, he has achieved success. A restatement of this inherent, basic: Mason ic article of faith was stressed by Jesus when a lawyer, according to Mark, asked Jesus what commandment should be the lies' of all commandments. Jesus' reply was a terse but universal message of advocacy. First, one should love God wholeheartedly; and second, lie must love his neighbor as he loves himscll. It will be noticed that there are two requite incuts to make up this first commandment, that of loving (kid fully and that of loving one's neighbor as he loves himself. Both of them have made distinctly one and inseparable into the foremost commandment. ‘ And indeed,” wrote the writer of the first book of John, "this command conies to us from Christ himself: that he who loves God must also lose his brother.’' Il is love, furthermore, that sustains this great commandment. While it is a command, the nature of the command is predominated by love, love October 1963 119 o£ God and love of fellow-man. For when one dwells in love, the writer of the first book of John wrote, he is dwelling in God, and God is dwelling in him. “In a word,’’ Paul wrote to the people at Corinth, “there are three things that last lorever: faith, hope, and love: but the greatest of them all is love." After the lawyer had agreed with Jesus regarding this first command ment, Jesus then told him, “You are not far from the kingdom of God.” Success in the si inly of Masonic writings, rituals, history, and laws. A Freemason should be imbued with the duty of study. He should study and study more and more Masonic literature, writings, the rituals, history, laws and other Masonic writings. This Venerable Brotherhood is not primarily a matter of membership and identity. It is also a matter where the personality of a person concretely develops, where his character attains depth, and where the tempers of his thoughts grow with more truth and light. A vigilant and sincere personal study of Masonic writings, literature, laws and other treatises provides lor these developments and completion. It is noL enough lor one* io pass the bar examinations and become a lawyer. His duties in service of the law, whether lie engages in private practice, becomes a corporate lawyer, enters government service or politics, must necessarily enjoin him to continue in his sincere studies of recent decisions and jurisprudence on novel points of law and contemporary legal papers. He may not be able io master till areas of law, but the reward of constant studies will bring him the probability of confidence in his profes sion, happiness in his work,and success in his pursuits. So it is with other professions, trades, locations or callings. So it should be with Freemasonry, where study leads one to more and greater study, urging him to strive lor excellence in this duty. For how can we prepare ourselves with the light and removal of the stings of intolerance, the arsenals of bigotry and superstition, the corrup tions of tyranny and despotism, error tend darkness clamping men’s minds if we have not studied vigilantly and sincerely the facts about them, the nature, forms and manners they appear and advance against men. We are more strong and able to confront this octopus of mankind by study and more study with vigilance and sincerity. 120 The Cabletow Freemasonry is engaged in a continuous quest lor truth and truths. In a Freemason’s firm involvement in this concern, he continuously travels. “Yet we are not to relax,” wrote Albert Pike, "in the pursuit of truth, nor contentedly acquiesce in error. It is our duty always to press forward in the search; for though absolute truth is unattainable, yet the amount of error in our views, is capable of progressive and perpetual diminution; and thus Masonry is a continual struggle toward the light.” A Freemason, in this incessant pursuit of truth and light, will untavel success as he evokes into a complete man, most capable as the bearer of (Jod s splendid image. It is along these principles that I should like io end my presentation. In ending, I wish, moreover, to state what the great Masonic writer Albert Pike, left us to know, that "The hope of success, and not the hope of re ward, should be our stimulating and sustaining power. Our object, and not ourselves, should be our inspiring thought.’’ BY WAY OF EXPLANATION (Continued from page 112) At the height of the persecutions to which the Masons in the Philippines were subjected by the Spanish authorities all Lodges had ceased working by 1897. (La Masoneria Filipina, Chapter V) After the occupation of the Philippines by the Americans the Lodges one by one resumed Masonic labor. (Kalaw, La Masoneria Filipina, Chapter VI) On December 19, 1912 the Grand Lodge of the Philippines was formed by the three American Lodges holding charters from the Grand Lodge of California. (Leynes Corcuera, The First Grand Lodge Communication, The Cabletow, Vol. XXXVIII, No. 5 for November 1962, pp. 132-138; Leynes Corcuera, The Founding of the Grand Lodge, mimeographed copies distributed at the Special Communication of the Grand Lodge in Celebration of the Golden Jubilee, December 19-20, at the Fil-American Auditorium.) The Spanish-speaking Lodges joined the Grand Lodge of the Philippines by "affiliation" on February 14, 1917. (Leynes Corcuera, Bagumbayan Lodge No. 4 and the Unification of Masonry in the Philippines, to be published in a forthcoming issue of The Cabletow). -AURELIO LEYNES CORCUERA October 1963 121 MAN AND HIS WORLD By GAMALIEL R. BASILIO Editor-in-Chief of "The Lamb" Monthly organ of Salinas Lodge No. 1963 WHEN Rt. Wor. Bio. Charles S. * Mosebrook, Deputy Grand Mas ter, and his parly officially visited our District and remarked in an appropriate ceremony that "the world today has become so small" in the face of the tremendous pro gress produced and piled up by the scientific mind of man of this age, he was, to my way of thinking, an swering one of the biggCSt questions ever, “What has the world seen ol man today?” Let us start saying that with the abounding gift of nature, man pro fits as he did by the experiences of ancient failures and frustrations ol his past. In a manner of speech, man, because of his searching mind and strong fortitude was able to re build in a truly manly fashion his dignity that onto has virtually top pled down with the great crash of the glory that was (fleece’s and the decline of the grandeur that was Rome’s. He rose upon the ruins of an old culture and civilization, yes, tre mendously so until suddenly again lie nefariously forced himself into the original and pristine dilemma which, for its sordid effects, he could have otherwise rationally avoided. Quite consciously, he accorded his lessons a distorted appreciation; he almost hardly reserved power enough to think and sustain his belief that the world about him constantly needed of his person and his generation a rather vigorous espousal of and tena cious adherence to moral reforms and soc ial order calculated to radiate precise glory to the Great Architect of the Universe. With due respect and high esteem towards responsible men who serve humanity through SPECIALIZED fields of science, I beg to say that the noticeable strides of the savants’ scintillating mind, oddly enough, have in a significant measure laid before this postdiluvian generation a problem which most of us arc congenetally, I presume, unable to com prehend much less fully understand and advance or put forward wise solutions to. This is authority to say that man deliberately moves in his little world in so fast and pro gressive a pattern: his paces show his direction and seem to be telling how definitely consigned lie is to conquering the physical world. In fact, man has gone far enough, and i> set going farther on, God lot bid, introducing manifold changes of ex ternal conditions which even his in ner self cannot seem to catch up with. The Prime Minister of India observed that after man has allowed history to record his brilliant and daring conquests he has "failed to conquer himself". 122 The Cabletow l'or one tiling, while man had con vinced the world (hat he is exceed ingly powerful with what he earned in his startling defiance of the law of gravity as shown by his successful experiments with the intricacies in volved in the process when he started orbiting the earth with his Russian sputnik and thereat ter rocketing in to the world of weightlessness his American version of atomic space crafts with supersonic speed, none the less, he now stands out before the bar of public opinion unrcleased from the sheer feeling of gigantic inadequacy as his creation of the idea of “colossalism’’ is squarely chal lenged. His breakthrough in space exploration and his impressive pos session and demonstrated control ol impregnable-looking ground and na tal forces are very remarkable; it has catapulted him considerably to that variable throne of greatness. But, somehow, he has to face the fact that it is at this same point where his wisdom, nay, his so called GREATNESS — winces. Lest we for get, with t|tc almost inconsequential volume of the human brain as com pared to the size <>1 the world man lives in. it becomes almost impos sible to believe that, factors consid ered, he — this man — h;is let loose a deafening description of his po tentiality to destroy by ‘burning the whole world” in a matter ol minutes at any given time. At the moment, to give1 this subject an ex panded treatment here would be to indulge in elephantine pursuits. Sullicc it to say that the world has witnessed the niacl motion ol this man; by the latter’s tongue and pen the lornier has suffered and it seems it is bound to suffer some more, and more indeed if man -, ac tivity will have to drift unsuspect ingly from God’s will and Divine in tentions. Things being what they appear to be, we know that before nations joined the U.S. and Bri tain “in subscribing to the prohibi tion against nuclear weapons tests’’, man annoyed, and therefore has men aced, the peace of mankind when his Russian prejudices and tempera ments influc ne ed him to want to con tinue holding nuclear underwater, space, and atmospheric tests in spite of .America’s INITIAL approach and sane proposal of banning the: prac tice. We know, loo, that for delib erate reasons of defense or otherwise, nations of man across the seas and in places se parated from us by vast land surfaces arc meaningfully in solved in mass production ol atomic weapons lor mass destruction. Pa renthetically. the Hydrogen Bomb or its kind is recognized as having in a qualified sense the capacity of annihilating the human race. But cer tainly, the existence of man’s ingennuity in his being able to contrive this and oilier deadly tools of war fare does n<>t. and we must add. can not totally wipe out the living fact that he too alone can possibly re cognize the international value ol tile Big 'Fable around which great men of great nations confer and teach frqm time io time an agreement that can resohc once and for all the logic ol violence in relation to man’s lervcni desiic to attain his peace. Man, th. n, can hope- to survive in peace depending on whic h side of the great dividing line he happened to fence hiinscll in. Al this point he should lie able to adequately iden tify hintsc 11: — Of course, neither must he do it by the color of his skin nor by the language he speaks. •October 1963 123 Not by the country of his origin, either. Be that as it may, a singular course of action kit for us to follow becomes apparent: we size him neces sarily by which one of the two dif ferent world ideologies he believes in and lives truly by. In this con nection, if only to say that one sys tem is better than the other, let us tell him that if he still is within the tamp of “non-conformists”, to coin the term, or that he is not yet a free man in the democratic sense of the word, let us rally him up to join the vest of the free people of the world in their crusade for a well meaning life; let us tell him that under our Free System a band of competent men of peace arc dead-serious diplo matically running the international affairs of free states without the least violating the sovereignty of the lat ter. Too, let's make him firmly realize our well-founded courage to say that the Free World’s massive stock of arms in strategic armories deployed throughout the world is not without influence on the minds of the communists. And when he needs elaboration on this, hasten to men tion generously the constructively revealed striking power of America and her allies which made Khrush chev-Russia reconsider things as this situation was vividly shown in all its clarity during the wake of the erstwhile light Cuban crisis that ul timately saw the dedared withdrawal of and “significant reduction in So viet forces...” that poured for one reason or another into that West In dies island. Obviously, this world incident has essentially kept the United States invested with the dis tinct international dignity despite the non-use of her maneuverable power into actual military struggle at that given eventuality. But let us believe that on the other side of the coin Russia did not lose. His tact in eventually consenting to the consistent universal demand that he desists from attempting to ignite a global conflict (which he cotdd have done by insisting to go on with his military build-up in Cuba) has earned for him a soft spot in the hearts of freedom-loving peoples of the world. Evidently, therefore, if man has to go his own way to such an extent dial he critically miscalculates and stubbornly ignores the tenable merits of pliant issues vitally connected with his present anti the future peace of his sensitive generalion simply be cause of his chronic consciousness ol wliai a mighty stock of nuclear de vices available at his command can pliysically do lor him, then he is liable to encounter a still more ter rific event that would not in itself present an opportunity for him t<» find a purposeful and rewarding so lution to that sought-after degree of peace. Truer then has become of the pronounced statement that man and himself alone spells his own destiny still. Significantly, man who is said time and again to be the KEEPER OF HIS BRO THER must now wake up to realities of the time. And warily he must. For in his twentieth cen tury slumber the question of his age has unequivocally emerged soonet than he thought: “Shall man turn against man to destroy man?” Cer tainly, not. Absolutely, no; it should not happen! Man, instead, must live and “without conditions” help others live. 124 The Cabletow By Fidel Fernandez MAN is endowed with the soul of reason that he may have a fair understanding of the purpose of living. By nature man is rude and im perfect. Through a virtuous education he chisels out the rough and super fluous parts of his being and endeavors to reach a state of perfection. Perfection is attained through the knowledge and right performance of the four cardinal virtues: temperance, fortitude, prudence, and justice. "Temperance is that due restraint upon the affections and passions which renders the body tame and governable, and frees the mind from the allurements of vice." "Fortitude is that noble and steady purpose of the mind whereby we are enabled to undergo any pain, peril, or danger, when prudentially deemed expedient." "Prudence teaches us to regulate our lives and actions agreeably to the dictates of reason, and is that habit by which we wisely judge and pruden tially determine on all things relative to our present, as well as to our future happiness." "Justice is that standard or boundary of right which enables us to render unto every man his just due, without distinction." Man should systematize his mundane existence by a rigid application of this code of virtues. He has to be ardently devoted to God and fervently sincere in his adoration of Him. Hypocrisy shall have no part in his being. Fanaticism shall not get hold of his mind. He must live in, and with, reason; and behave in conformity to his right thinking. He must possess integrity; and consider dignity more lustrous than a highly priced diamond. By refusing worldly possessions, he acquires spiritual affluence. His head is erect over shoulders that are square. He can look at any other man eye to eye; for he has nothing to be ashamed of. He is as complacent to right as he is rigid to venality and unyielding to wrong. That MAN has in his heart the tenets of FREEMASONRY. So upon be coming a Mason, he becomes a better man; "righteous in the memory of God, glorious forever in the remembrance of men." October 1963 125 WHY. do we lyle tlie Lodge? This is one among die many questions asked by many non-masons who are more or less prompted by mere curiosity, but also by some brethren, members of the Craft. The latter, perhaps forgot that tyling the Lodge is one of the most important ancient landmarks of the Institution, — “every Lodge when congregated should be duly tyled ”. The reason for tyling the Lodge is of course very obvious, — that there should be secrecy, harmony or peace, and so that the brethren therein assembled might not be disturbed in their deliberation. Secrecy and harmony are forms inherent in the Institution. They exist with it inseparably from lime immemorial, even from its very founda tion when “our ancient brethren assembled on the highest hills and in the lowesL vales, the better to observe the approach of cowans and eaves droppers’. If we strip up the Institution of its secret character and har mony, it will no doubt lose immediately its noble identity, and will surely cease to be a fraternal order of Free and Accepted Masons. Why Do We Tyle T The important duty of tyling the Lodge is incumbent upon the lyler, to prevent the approach of unauthorized persons, although it is said that the first duty of every Mason is to see th;\t this is done before the Lodge is opened. At the opening of a Lodge, after the usual preliminary pro cedures are said and done in accordance with the ritual, the J.... D.... having verified it from the Tyler reports to the \V. . . . M.... that "the Lodge is tyled". It is at this instant that the Master and all the brethren present at the meeting inside the Lodge are assured that they arc free from intrusion, and it impliedly suggests that peace, secrecy and harmony prevail. 1 he office of the Tyler like those of the Master and the Wardens is one of the many ancient landmarks of the Order that grew out indispen sably as part and parcel of it even from its earliest beginning, for from the peculiar nature of our Institution, it is evident that there never could have been a meeting of Masons for Masonic purposes, unless a tylcr had been posted to guard the Lodge from intrusion. A very important moral lesson may be gleaned from this, the tyler’s duty of safe-guarding the Lodge. 126 The Cabletow Tyling the Lodge is not much dilferent from, and is symbolic of, tyling our very own individual selves. Individually, each of us is metaphorically said to be a temple or Lodge ol our physical bodies wherein our souls lcside. As such temple or Lodge it is our moral duty to tyle ourselves accordingly. Tyling our individual selves is even harder than tyling a Lodge. This duly requires tact, ability, wisdom and perhaps force, just as the tylcr of a Lodge strictly enforces the execution of his duties, by vir tue 1 his positio "armed with the proper implement of his office". Man, from time immemorial instinctively learns habitually to build a strong corral or barricade around him and for himself alone. Soon, around him or within his sphere of influence, he develops and grows into a poten tial center of wealth, knowledge, power or perhaps of moral and spiritual forces. By proper and methodical way of living a sinful life he has ac cumulated and piled up so much to provide for himself in time of needs and difficulties to such an extent as to be able to withstand even "the viccissiludes and inclemenc ies of the seasons." All for himself. — he has more odge? — Its Symbolism than enough! "We cannot blame anyone lor prosiding or preparing for his future". Self-preservation is the first and gicat law of nature. In cidentally as lime marches on lie gradually grows into a power potential, a tycoon if not a king-pin in his own right. lie may base all the riches that he could amass: with all the bounty that God in His infinite goodness showered and blessed, yet sei fish 1 v, not satisfied wit It all his worldly belong ings; "and worried with the burden of his honors .mil the power that he could wield in his hand, he becomes more and m"iv a sell-centered being. Everybody knows be is not happy despite bis wot Idly wealth and honor; thinking and caring only lor his own material wellate and interest! Many such a man can be- found among our midst hue and everywhere even among Brother Masons. Such a man is indeed tyling bis own Lodge in the literal sense and meaning of the word, — fortifying himself within the con fines of his immediate surroundings with no thought or concern for others and the rest of humanity. This is selfishness pint' and simple. This is wrong tyling of one's individual self, because he shuns and shuts out from himself much that is virtuous and Godlv; much that is noble and beautiful: SERVICE TO OT HERS. October 1963 127 MISSING PAGE/PAGES A CALL FOR ACTION By AMOR ORIBELLO, JR. Master Councilor, Jose Abad Santos Chapter Order of DeMolay rpHE OFFICERS of the Jose Abad Santos Chapter, Order of DeMolay have just been installed. (From this time on till the end of the ensuing term the brunt of leadership in this Chapter will rest on their shoulders.) On this occasion, it is well to ask for a reassessment of our moral and intellectual orientations and to define if we can, the role that we are called upon to play in the presently existing order. It may not be presumptuous to say that the past months have left us already accustomed to the blaring and equally glaring headlines of graft and corruption in our government; of muddled exposes and vengeful coun ter-exposes that have only tended to further muddle our already muddled truth. We now find ourselves already immuned to the names of the Stone hills and the Ablazas and the "Big" Fours" that have permeated every strata ■of our society with their evil schemes. With such kind of moral and intel-lectual orientation, we find ourselves tonight, exposed to the idealism that is rare in this age of down-to-earth materialism. Forgive me if it is being superfluous to state once more, that the International Order of DeMolay is predicated on the constant ideals and principles that have led noble men of all ages in their fight against the forces of evil. At this point it is well to remember that the very exemplar of our Chapter, the late Justice Jose Abad Santos, is one of these noble men who tower in intellectual and moral fortitude; a genius of our race, his loyalty to ideals found full flower at the point of a gun and a bayonet. For truly, he was the last one to see our country beneath the shadow of totalitarianism, but was the first to reaffirm his faith and trust at the common altar of humanity "that the forces of good will always triumph over the forces of evil." As we once more turn to another page of our Chapter, let us not lose sight of the noble purposes of our venerable Order. Let us not indulge in the joy of ostentations and meaningless practices — to make us oblivious to the more urgent problems of our Order. We have had a lot of frivolity that has consumed our precious energies. This is time for sobriety and careful evaluation of our intentions and courses of action. How much have we 130 The Cabletow done in our share of properly understanding the ideals of our Order? How much have we actually inculcated and shown in our daily lives, the precepts which Jacques DeMolay and Jose Abad Santos exemplified? How much have we actually done in properly understanding our present social and economic problems so that we may be able to concentrate our energies to ward their solution? Are we to content ourselves with barren ceremonials, pageantry, and lip service? My brethren, no amount of platitudes and senseless oratory in public installations can improve our chapter; work and sacrifice should accompany beautiful metaphors and ideals. As we launch out into the uncertainty of the future, we can only depend upon ourselves for action and upon God for inspiration. In the manner of St. Augustine we can only pray: "Grant that I may not so much seek to be consoled as Io console; to be understood, as to understand; to be loved, as to love; for it is in giving that we receive; it is in pardoning that we are pardoned; and it is in dying that we are born to eternal life." /\Ay brethren, the call of the hour is for us to translate into positive action, the principles and ideals to which we have pledged ourselves. Let us not fail as citizens, leaders, and as men. October 1963 131 The Tradition of Liberty By ROBERT B. ANDERSON, 33° Assistant Secretary of Defense Washington, D.C., U.S.A. 'pHE written retold of human his tory extends back some six thousand years. Perhaps one of the most damaging things to be record ed in its pages is that, during these centuries, the conditions of life for the majority of people have never teased to be harsh and unsatisfac tory. The human drama is, for the most part, the story of the efforts men have made to change these condi tions to their own advantage. Some have immensely benefited the world through their work; others have brought down catastrophe upon hu manity anti themselves. Fortunate ly lor mankind, the net result has been an increasing measure of pro gress. One vital lesson to be learn ed is that in a world of men, most of whom aspire to something better, there is no permanent status quo, no social structures or relationships which will not some day yield to change. The challenge which has always tonfrontetl men is how to pursue these social values which are time less anti perfect by means of insti tutions which are passing anil faul ty, and to avoid tonfusing the two. Otherwise, the perpetuation of the institutions tends to become the main objective rather than the va lues which those institutions were supposed to maintain. The status quo then becomes not a set of rela tionships, but a moral order, often defended as sacrosanct anti inviola ble, yet in reality empty anti sterile, until it either collapses or is pushed into oblivion by the architects of a new order. These great social values of life, liberty, justice: anil equality which stir the hearts of men tlid not come into being by the simple artifice of a pronouncement or declaration. Words are merely symbols, there is no magic in them, except as people recognize anil are guided by the realities which they symbolize. Our own Declaration of Independence, setting forth for the first time in human history a new philosophy of government of and by the people, obtained its primary significance from the fact that it expresses the accumulated faith and convictions of an impassioned group of men. Indeed there could have been no Declaration if men had not, long before, brought to these shores the living concept that the individual had the inalienable right to live in freedom restricted only by his res ponsibilities to other men; that he 132 The Cabletow might freely choose his own govern ment; that he might stand as the equal of all other men in the eyes of impartial law. How is it that a new concept of human relationship is born? Whence came these basic beliefs which im pelled men to leave the comparative security and comfort of an establish ed community and seek a new life in the wilderness? How was it that some men would willingly give up their lives for the right to speak, think or worship at cording to their conscience and their earnest desires? We have a name for this body of beliefs which reflects man’s deepest and most strongly held convictions. We call ii an ideology. No society is healthy or strong unless it has such a set ol convictions, accepted intellectually and deeply felt with moral certainty, that give meaning and purpose to individual and group life. File beginnings of the convic tion which lorm the bases of out own way of lile go back to the time when men had painstakingly assem bled enough strands of truth and knowldege to come to some funda mental conclusions about themselves. The lirst of these insights was that man was not alone in his uni verse. There was not only man; there was God. The Hebrew reli gion perceived Him to be a personal Deity, one who could be sought out, who would answer players, a Heav enly Father who looked alter his children and kept order in the uni verse. From this great insight there followed a second, that these earth ly children must be individuallv important, since lie watched over them, answered their prayers, was angry or pleased with them accord ing to their behavior. Since He dealt with them as individuals, it meant that the individual, not the group, was the basic social entity. As in dividuals, they were fully credited with the right of free choice, and equally bound to the consequences which flowed from the exercise of that right. And this, if logically pursued, could lead only in one direction: If the individual were really to be a creature of free choice, he had to be given the personal freedom needed to make his choice meaningful and to assume the res ponsibility which all freedom de mands. We should remember that the stu dents of the Prophets had no mono poly upon ihis concept of individual ireedom, rights and responsibilities. File citizens ol the Greek cities and, later, of the Roman Republic had more or less independently arrived at similar conclusions, but from dif ferent sets of premises. To this con cept of the worth and importance ol the individual, the Hebrew philo sophy mad-.- an enormously impor tant contribution, It said that, while the individual was important, he was not supremely so. The very lact that man owed his existence to a Heavenly l ather who created him constituted a denial of his own ulti mate sown ignty. It implied the existence ol a moral order and a sys tem of absolute values entirely be yond the ieach of man, which he might perceive and be guided by, but which he could never change or abrogate. Il meant that man is ac countable lor his actions on the ba sis of certain standards set for him by a power beyond his own author ity and his own will. He does not propound this moral order; lie lives within it. and lie remains forever subject to in dispensation. 133 Tims the Judaic culture, together with that of the Greeks and Ro mans, had developed a substantial body of doctrine by the time the Republic became the Empire. The great difficulty was in determining the limits ol its application. To the ancient Hebrews, it meant the des cendants of Abraham. To the Athenians, it meant the citizens ol Athens; to the Romans, the citizens of Rome. Thus a doctrine of uni versality was sought to be divided, and by this very process it lost the essential precepts it sought to teach, for, if these blessings could be ex tended to some and denied to others, then no one's tight to them was really fixed and secure. Then there moved across this con fused and troubled scene the figure of Jesus of Nazareth. He had noth ing whatever to say in support ol the artificialities of a society which divided its people into pias ter anti slave, ruler and subject, Roman anti Greek. Jew anti Gentile, publican and Pharisee. He . said only that men were brothers, loved alike of God. and equal in His sight. In a single, tremendous sen tence — “I.ove ye one another" — he pronounced the unity of the Broth erhood of Man, and with it the universality of all human rights anil responsibilities. For, if men were equal in the eyes of God and equal lv accountable under His moral order, it meant that they were like wise equally blessed out of His bounty. Brotherhood, justice and liberty, equally available to all individuals under the moral cutler of a single, omnipotent Father — this, nearly two thousand years ago, was the simple thesis which came eventual ly to form the basis of our Ameri can Way of Life. It might have been everywhere acclaimetl and made functional in the ways of man and his society; but, for a thou sand years after its formulation, it lay subjugated anti subordinated to the will of the earthly rulers among the relics of a worltl sunk in ignor ance and superstition. The tallies were acknowledged, but to most peo ple they had a transcendental look about them. They were something to be looked for in the next worltl, not in this one. Gradually, however, the revival of learning began to fill in the vasL empty spaces in men’s understand ing. Ihe maiter-of-lacl study of history and science began to suggest the outlines of a universe which was not nearly so ominous and mys terious as bail once been imagined. Ihe intellectual revolution which took place between the fifteenth anti eighteenth centuries established the promise for the modern doc trine of progress, namely, that it lay within the power of men to im prove infinitely the conditions of their existence on this earth. Rea son would rule, and a physical world which behaved in a manner understandable to human reason might ultimately become subject to man’s control. Moreover, as it swept away the ignorance and superstitions of the ages, reason exposed the shallow foundations on which the eighteenth century kings and nobles had based their authority. What then hap pened is generally known to you. Beginning here in America, and ex tending around the worltl, the ordi nary people asserted their right to govern themselves. Some succeeded: others failed; but the important thing is that this time they acted 134 The Cabletow more out ol hope lor the Inline than of protest over the past. Their ideology had lost some of its trail sccndental quality. It assumed first the posture ol the possible and then the fabric of reality. It was something to be conjured with, here, now, oil this earth. Even with a new faith transform ed to an adopted philosophy of life’s reality and expressed in instru ments of government and existing policies of law and order. This was not enough to open the vistas ol hope that there might actually be a new world order. Il remain ed for the technological revolu tion of the following two centuries to supply the democratic concept with the weapons and physical capa bilities which gave the advocates ol liberty both their greatest op|>ortunity and greatest challenge. The en lightenment had gone far to free men's minds, but until about two hundred years, ago, the world’s work was done principally by the muscle power of men and animals. The margin between what was produced and what was consumed was so des perately thin that the majority ol the population stayed virtually al subsistence level, li look the labor of five men in ihe field to produce ihe lood required by one man work ing in the town. for one man to live well, ten had to live in abject poverty. In these- circumstances the prospects for real freedom for all men seemed el let lively cut off by practical economic necessity lor hu man toil to provide an energy re quirement that could be obtained in no other way. There seemed to be no way to reconcile political freedom, which the ideology stipu lated, with economic serfdom, which the community seemed to require as a basic source of energy. Then, after thousands of years of virtually no progress in energy de velopment, men learned to produce mechanical energy through the burning of wood and coal, and thereafter through the burning of petroleum distillates and gases. We are now on the threshold of an era in which the enormous potential of atomic energy is being made in creasingly available to the peaceful purposes of human endeavor. More over, the sciences established during the previous three centuries opened up the floodgates of man s practical inventiveness, and there pouted out a torrent ol new machines, ail de signed to case in some way the bur dens of man's physical existence. The eflec i has been staggering. The eighteenth century published to a world of suffering, oppressed and povertv-ridden people the thesis of a (.olden Age. not alone in some remote and shadowy other world, but as a possible future stale on earth <>l man’s own devising. The twentieth, in the example of America, sullied to come c lose to vindicating that thesis. Il has raised the incredible proposition that ;t might be possible to abolish poverty and oppression, and — most lantastic innovation of all — that ordinary men might actually come to enjov their cxisiciui. and, through this enjoyment, to learn the rewarding experience that comes from lhe pri vileges of work that contributes to man’s total store of understanding and development. Such, briclly, has been the story of the human hopes and aspirations which have reached their epitome for us in the American Way of Life. It is the stoiy of what can lead to emancipation of human beings - October 1963 135 the gradual uplifting of men’s minds out of the mire of ignorance and superstition, the partial rescue of their spirits from fear and avarice and distrust, the release of their bodies from drudgery and toil. The great tragedy of our time is that, after all these thousands of years of suffering and sacrifice to gain a measure ol freedom from the human spirit, there are now those who would reverse this great move ment and direct its impetus in the direction of the autocracy of an allpowerful state. Ironically, this is being done in the very name of a people's government and what is brazenly described as the popular will. Yet there can be nothing more autocratic than a collectivism in which all slaves of the state, nothing more degrading to the individual, nothing more destructive of his rights and opportunities. Oddly enough, these specious offci ings-havc the ring of plausibility because Communism offers itself as an ex tension of the forms of democracy. Under it people can step forward and cast some meaningless ballot; they can console themselves with the equality that results when all are equally enslaved and equally miserable; they can even find some measure of economic security, though it be the security of regi mentation or a prison house. What they cannot find within the Communist concept, because it can not be corrupted, is liberty. Liber ty is the property of the individual, tile only thing that can give his in dividuality any meaning. He either has it or lie does not. ft is the one really strategic value of the liberal ideology, because, unless and until liberty is secured, none of the others arc possible of achievement. In this period the most dangerous policy our society can follow is to try to ignore what is going on around it, outside it and within it. We are most vulnerable when we stand still. Some of our greatest troubles have come upon us because our enemies seizing upon the knowl edge things must move, seek to ex ploit what they regard as a free so ciety seeking to maintain only a stagnant stability and not a forward march. They then use their full oflorts to try to make a case against us in the court of world opinion. We arc accused of imperialism and the exploitation of colonial peoples, ironically enough by the most ruth less colonial power since that oT Genghis Khan. They never fail to remind us of what they would de scribe as the inadequacies and im perfections of our own system. Only ■when we are not militant arc they vocal. Their very conduct gives eloquent voice to the principle that liberty never stands still. Not only its progress but its very existence de mands - unceasing expansion — the continuing necessity for it to be ex tended toward the grasp of those whose hands stretch pleadingly for the opportunities of freedom’s world. When we move forward in the right direction, our enemies are strangely silent. The reaction of Moscow to the Iran Oil settlement, the Suez agreement, the Trieste ac cord, and the recent London and Paris Conferences has amounted to scarcely a ripple. It is almost as if they Tecognized that Communism’s only opportunity comes into being when we fail to move forward with the current of humanity’s rising ex pectations. 136 The Cabletow 'I'lic real revolution ol our time is the emancipation ol man. Com munism is not the wave of the fu ture. It is the wave of the dead past — a throwback to all that is cruel anti ignoble in the character of man. Tyranny and dictators are as old as the pyramids. The world knew Caligula and Nero long be fore it knew Stalin and Malenkov. What is basically new in the world is the substantial possibility and the ordinary man might some day have enough to cat, enough of the world's goods to keep him in reasonable comfort; that he might order his own allairs under a government ol his own choosing; that he might lilt up his head and proudly give thanks t<> ihe Cod who created hint a man. America grew up in a tradition ol liberty, and it has never been backward about acknowledging 'its icsponsibility to extend that concept of liberty to other peoples. This we must continue to do. We have the icsponsibility through our own example, and through what help we can give to other people, to loster and introduce the liberal tradi tion wherever in the world it can flourish. Because we are its greatest beneficiaries. it is out duty, more than that of any other people, to see that the revolution is not be trayed, that the wave of lhe past does not overtake the wave of the future. This means, importantly, military strength and solidarity for ourselves and our allies. But it means, just as importantly, an in tense, continuing preoccupation with the ways to make life mote decent and I tee and rewarding lor the world’s people. This can only be done in concert with other peoples, and more than that, it is in a larger sense a con ceit between us and all those who had and all those who will have a part in bringing that goal closer to realization, lot, wrote Edmund Burke: ■Society is a contract... It is a partnership in all science; a partnet ship in all art; a partnership in everv virtue, and in all perfection. And. as the e nds of such a partner ship cannot lie obtained in many generation, ii becomes a partnership not only between those who ate liv ing; but between those who ate liv ing. those who are dead, and those who are vet to be born.” - The \e ;<- . Mai'h ] <)55 NOTICE The new edition of the Constitution (Masonic Law Book) is now available at the Grand Lodge. Please order your copies from the Of fice of the Grand Secretary. Prices 1 copy, paper bound ................................................... P 3.50 each 20 copies or more ..................................................... P 3.25 each 1 copy, de-luxe issue................................................... Pl 1.00 each Gold lettering for de-luxe issue........................... P 1-00 per line October 1963 137 Mrs. Felisa L. Sanga of Tipas Elcfnenlary School is shown receiving the Teacher of the Year rd from representatives of Manila Lodge No. 1. Presentation of books of the Superintendent of City Schools of Bacolod City and the Division Superintendent of Schools of Negros Occidental. 138 The Cabletow Section Above are the officers of Bontoc Lodge No. 140, F. & A.M. af’er installation he'd at the Cawed Hotel. Wor. Bros. Hilario G. Esguerra and Eliseo Belen ..ere the Installing Officer and Master of Ceremonies respectively. October 1963 139 MASONIC HOSPITAL FOR CRIPPLED CHILDREN 1440 San Marcelino, Manila LIFE MEMBERS 1. Amos Bellis * 2. Philippine Bodies, A.&A.S.R. 3. Luzon Bodies, A.&A.S.R. 4. Rosario Villaruel Chapter No. 2, OES 5. Kanlaon Lodge No. 64, F. & A. M. 6. Manila Bodies, A.&A.S.R. 7. Zapote Lodge No. 29, F. & A. M. 8. Bisayas Bodies, A.&A.S.R. 9. Manila Lodge No. 1, F. & A. M. 10. Cosmos Lodge No. 8, F. & A. M. 11. Cabanatuan Bodies, A.&A.S.R. 12. Albino Z. SyCip 13. Frederic H. Stevens 14. Lodge Perla del Oriente No. 1034, S.C. 15. Mount Lebanon Lodge No. 80, F.&A.M. 16. Henry Gilhouser 17. Edward Bellis 18. Juan S. Alano 19. Mrs. Mary McD. Bachrach * 20. Mrs. Samuel Frances Gaches 21. Michael Goldenberg* 22. H. A. Ottiger 23. David G. Gunnell 24. Zamboanga Bodies, A.&A.S.R. 25. Nile Temple, A.A.O.N.M.S. 26. Mr. and Mrs. Howard R. Hick 27. Leonard Wood Lodge No. 105, F. & A. M. 28. Philip Greenfield 29. Mrs. Arline G. Stevens 30. Werner P. Schetelig * 31. A. L. Bautista 32. Alvin H. Overbeck 33. Luzon Chapter No. 1, R.A.M. 34. Jose C. Velo 35. Vicente Y. Orosa 36. Leonard Wood Lodge No. 105, F. & A. M. 37..Leonard Wood Lodge No. 105, F. & A. M. 38. Luther B. Bewley 39. Mrs. H. L. Schetelig 40. Joseph M. Shurdut 41. Officers and Staff, China Bank May 16, 1950 June 2, 1950 June 20, 1950 July 16, 1950 July 17, 1950 Aug. 1, 1950 Aug. 2, 1950 Aug. 28, 1950 Oct. 6, 1950 Oct. 12, 1950 Dec. 4, 1950 March 15, 1951 March 30, 1951 April 16, 1951 June 25, 1951 July 14, 1951 Aug. 21, 1951 July 18, 1952 Aug. 14, 1952 July 2, 1953 Feb. 24, 1954 July 3, 1954 Dec. 10, 1954 Dec. 14, 1954 Jan. 21, 1955 Jan. 22, 1955 Feb. 7, 1955 March 17, 1955 June 9, 1955 June 25, 1955 Aug. 13, 1955 Sept. 22, 1955 Feb. 6, 1956 Feb. 25, 1956 Feb. 25, 1956 Feb. 25, 1956 April 23, 1956 Aug. 8, 1956 Oct. 2, 1956 Dec. 19, 1956 140 The Cabletow 42. Maximo C. Hernandez 43. Leonard Wood Lodge No. 105, F. & A. M. 44. Leonard Wood Lodge No. 105, F. & A. M. 45. Maxwell T. Collette 46. Charleston Lodge No. 44, F. & A. M. 47. Charleston Lodge No. 44, F. & A. M. 48. Leonard Wood Lodge No. 105, F. & A. M. 49. Leonard Wood Lodge No. 105, F. & A. M. 50. Leonard Wood Lodge No. 105, F. & A. M. 51. Sampaguita Chapter No. 3, O.E.S. 52. Mariano and Jesus Lim 53. Charleston Lodge No. 44, F. & A. M. 54. Wallace C. Palmer III 55. Leonard Wood Lodge No. 105, F. & A. M. 56. Leonard Wood Lodge No. 105,, F. & A. M. 57. Gregorioi C. Magsaysay 58. Leonard Wood Lodge No. 105, F. & A. M. 59. Leonard Wood Lodge No. 105, F. & A. M. 60. Maxwell T. Collette 61. William T. Ashley 62. Rufino G. Tolentino 63. Leonard Wood Lodge No. 105, F. & A. M. 64. Leonard Wood Lodge No. 105, F. & A. M. 65. Leonard Wood Lodge No. 105, F. & A. M. 66. Leonard Wood Lodge No. 105, F. & A. M. 67. Leonard Wood Lodge No. 105, F. & A. M. 68. Leonard Wood Lodge No. 105, F. & A. M. 69. Leonard Wood Lodge No. 105, F. & A. M. 70. Leonard Wood Lodge No. 105, F. & A. M. 71. Leonard Wood Lodge No. 105, F. & A. M. 72. Alvin H. Overbeck 73. Far East Court No. 1, O. A. 74. Leonard Wood Lodge No. 105, F. & A. M. 75. Leonard Wood Lodge No. 105, F. & A. M. Dec. 22, 1956 Jan. 21, 1957 Jan. 21, 1957 March 25, 1957 April 26, 1957 Dec.'6, 1957 Jan. 2, 1958 Jan. 2, 1958 Jan. 11, 1958 Feb. 14. 1958 Feb. 17, 1958 April 29, 1958 Aug. 11, 1958 Dec. 29, 1958 Dec. 29, 1958 April 1, 1959 April 29, 1959 April 29, 1959 May 4, 1959 May 12, 1959 Sept. 9, 1959 Dec. 28, 1959 Dec. 28, 1959 April 26, 1960 April 26, 1960 April 26, 1960 Dec. 19, 1960 Dec. 19, 1960 April 2, 1961 April 2, 1961 Nov. 10, 1961 Dec. 18, 1961 Dec. 23, 1961 Dec. 23, 1961 76. Mabuhay Shrine Club 77. Corregidor-Southern Cross Lodge No. 3 78. Leonard Wood Lodge No. 105, F. & ‘A. M. 79. Pacifico C. Marin 80. Serafin L. Teves 81. William H. Quasha 82. Mauro Baradi 83. Corregidor-Southern Cross Lodge No. 3 84. Mrs. Marie Reid 85. Frank Frinsko 86. Vicente L. Co Chien 37. Stephen Lewis 88. Jose L. Araneta 89. Leonard Wood Lodge No. 105, F. & A. M. Jan. 25, 1962 April 24, 1962 April 25, 1962 April 25, 1962 April 26, 1962 May 31,’ 1962 May 31, 1962 Sept. 10, 1962 Sept. 10, 1962 Sept. 10, 1962 Sept. 10, 1962 Sept. 10, 1962 Sept. 10, 1962 Nov. 8, 11962 October 1963 141 90. Mabuhay Shrine Club 91. Mabuhay Shrine Club 92. Mabuhay Shrine Club 93. Mabuhay Shrine Club 94. Mabuhay Shrine Club 95. Mabuhay Shrine Club 96. Mencius Lodge No. 93, F. & A. M. 97. Charles R. Anderson 98. Leonard Wood Lodge No. 105, F. & A. M. 99. Leonard Wood Lodge No. 105, F. & A. M. 100. Charleston Lodge No. 44, F. & A. M. 101. Bamboo Oasis, A.A.O.N.M.S. Jan. 31, 1963 Jan. 31, 1963 Jan. 31, 1963 Jan. 31, 1963 Jan. 31, 1963 Jan. 31, 1963 Feb. 9, 1963 Feb. 20, 1963 April 25, 1963 April 25, 1963 May 25, 1963 July 9, 1963 The undersigned, RAYMOND E. WILMARTH, editor of The Cable tow, published monthly in English at 1440 San Marcelino, Manila, after having been duly sworn in accordance with law, hereby submit* the following statement of ownership, management, circulation, etc., Department of Public Works and Communications BUREAU OF POSTS Manila SWORN STATEMEN'l (Required by Act 2580) Name which is 201: required by Act 2580, as amended by Commonwealth Act No. Address Editor: Raymond E. Wilmarth Business Manager: N. B. Melocoton Owner; Grand Lodge of tht Philippines Publisher: Grand Lodge of the Phil. Printer: Bookman Printing House Office of Publication: 1440 San Marcelino, Manila 1440 San Marcelino, Manila 1440 San Marcelino, Manila 1440 San Marcelino, Manila 49 Quezon Blvd., Q.C. 1440 San Marcelino, Manila Tn case of daily publication, average number of copies printed and circulated of each issue during the preceeding month of March, 1963; 1. Sent to paid subscribers ........................................... ................ 2. Sent to others than paid subscribers ....................... ................ T o t a 1 ................................................................ ................ In case of publication other than daily, total number of copies printed and circulated of the last issue dated March, 1903: 1. Sent to paid subscribers .................................................... 10,500 2. Sent to others than paid subscribers............................... ....... T o t a 1 .................................................................... 10,500 (Sgd.) RAYMOND E. WILMARTH SUBSCRIBED AND SWORN to before me this 7th day of October 1963, at Manila, the affiant exhibiting his Residence Certificate No. A-0330993; issued at Manila on February 14, 19G3. 142 The Cabletow * Real Estate ORGANIZATION To Serve Your NEEDS. T. Kalaw & Associates (Realtors) ♦ APPRALSAKS ♦ COUNSELLING ♦ BROKERAGE ♦ PROPERTY MANAGEMENT & * SUBDIVISION OPERATIONS 628 Remedios, Malate, Manila Tel. 6-34-42 COMPLIMENTS OF: Drs. ANACLETO & DEL MUNDO 602 Rizal Ave., Comer Raon; Tel. 3-24-31 414 Rizal Ave., In Front, Ideal Theatre; Tel. 3-79-56 Contact Lenses, Artificial Eyes & Rx: Glasses Dr. P. DEL MUNDO Eye-Sight Specialist Suite 401, 4th Floor, Gonzaga Bldg., Manila 414 Rizal Ave., In Front, Ideal Tcatre; Tel. 3-92-88 October 1963 143 Your profits increase with the effi ciency of your operations — with the aid of Caltex Organized Lubrication. This service is a cost-reducing tool, not an expense item. Gives you important savings on maintenance costs, eliminates unnecessary pur chases of parts. Check with your Caltex Lubrication Engineer He will prepare a Caltex Lubrication Program to provide you with the right lubrication for each piece of equipment. For big cost-saving benefits of Caltex Organized Lubrication, write or call your nearest Caltex office. LUBRICATION IS A MAJOR FACTOR IN COST CONTROL CALTEX