Chapter Management Manual - Grand Chapter Royal Arch Masons ...

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COMMON ERRORS OF RITUAL AND THEIR CORRECTIONS. 84. In all 4 Degrees, and in each degree. ROYAL ARCH SCHOOL OF CURRICULUM PAPERS:.
GRAND CHAPTER OF ROYAL ARCH MASONS OF THE STATE OF OHIO CHAPTER MANAGEMENT MANUAL for the Companions of Ohio

Presented by The Grand Chapter of Royal Arch Masons Of the State of Ohio PREFACE – 1998 Edition

2

TABLE OF CONTENTS Preface

I AM – by Osco Peterson, PGHP of New York

A. WORKBOOK: SUBPART I -- Leadership Leadership Notes Leadership How to be a Good Presiding Officer How to Select Good Officers How to Select a Good Membership Chairman How to Select a Degree Director Suggested High Priest’s Worksheet for Stated Convocations Suggested Planning Sheet My Program for the Year Order of Business Elements of Parliamentary Procedure Parliamentary Motions Chapter Finances Budget Worksheets Uniform Audit Report Form SUBPART II – Selling Royal Arch Masonry Selling Royal Arch Masonry Suggested Letters to Prospective Candidates Suggested Letter to Lodge after Exaltation Suspensions Suggested Letter to Suspended Companion Demits and Affiliations Restoration SUBPART III – Degree Procedure Degree Procedure Ritualism How to Check Equipment for Degrees Tips on Good Ritualism Charts for Lining Up Degrees Mark Master Past Master Most Excellent Master Royal Arch SUBPART IV – Program Planning & Miscellaneous Program Planning Procedures Suggestions for Masonic Programs Improving Attendance Chapter Installation Night Guide for News Release After Election Guide for News Release for Annual Inspection Ten Commandments for Inspection Night Protocol in Introductions Royal Arch Research Assistance (R.A.R.A.) Royal Arch Foundation Royal Arch Widow’s Degree Chapter Support of Masonic Youth Organizations Ohio Masonic Home Materials Price List from Grand Secretary’s Office Ed. Bureau of General Grand Chapter, International Royal Arch Mason Magazine B. MEMBERSHIP DEVELOPMENT MANUAL: Preface, Membership Development

7 8 9 10 11 11 12 13 14 15 16 19 19 21 22 23 24 25 25 25 26 26 27 28 28 29 30 31 32 33 34 34 35 36 37 37 38 39 40 42 43 43 44 45

52 54

C.

D.

E.

Organization Chart, Membership Development Phases I, II, III Petition Committee Reinstatement Committee Form for Call on Companion about to Withdraw or be suspended Welfare Committee Public Relations Committee Education Committee Social Activities Committee Phase IV, Sparkplug Committee Form for Report of Activity of Chapter PUBLIC RELATIONS MANUAL: Public Relations in Symbolic Lodge Public Relations in Chapter Questionnaire for Member Public Relations with Public New Releases Notices and Publicity EDUCATION MANUAL Ohio Program of Masonic Education, Origin, Purpose, Organization Royal Arch School—Organization, Curriculum Certificates, Reference Materials COMMON ERRORS OF RITUAL AND THEIR CORRECTIONS In all 4 Degrees, and in each degree ROYAL ARCH SCHOOL OF CURRICULUM PAPERS: What is Freemasonry? Biblical Foundations of Freemasonry The Bible and Freemasonry (alternate) Early History of Freemasonry Early History of Freemasonry (alternate) History of American Freemasonry OFFICERS SCHOOL OF INSTRUCTION -- Organization, etc. Curriculum, Outline for Talks Parliamentary Procedure Mark Master Degree Mechanics Past Master Degree Mechanics Most Excellent Master Degree Mechanics Royal Arch Degree Mechanics Effective Ritualism Opening & Closing Chapter, Steps, Grips, Signs,& Protocol Makeup How to Preside Committee Operations Chapter Activities Code of the Grand Chapter Code of the Grand Chapter (alternate) Officers Manual Biblical References for the Capitular Degrees APOLLO DRAMATIC CHAPTER Technical Bulletin No. 1 How to Make Your Own Costumes Technical Bulletin No. 2 How to Do Your Own Makeup Technical Bulletin No. 3 Festivals Technical Bulletin No. 4 The Peculiar Stone (a promotional skit)

55 56 57 58 59 60 60 61 61 62 63 65 65 66 66 67 4\76 80 84

90 95 101 105 110 114 121 123 125 126 127 129 132 133 135 137 140 142 143 145 146 148 149 159 166 172

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4 PREFACE—2007 Edition The CHAPTER MANAGEMENT MANUAL is the result of the assembling of information from various sources under one cover to make the information readily available to the High Priests, Kings and Scribes of the Royal Arch Chapters of Ohio. In the fall of 1979, Most Excellent Companion William M. Berry, the incoming Grand High Priest, issued to the High Priests of the Chapters of Ohio what he called a ―High Priest’s Workbook‖. This was an 84-page mimeographed collection of useful ideas, information and suggested procedures of particular value to constituent High Priests in planning and carrying out their programs for the chapter year. The material was drawn from a variety of sources, both from Ohio and from foreign jurisdictions, assembled to make it readily available for use. Some of it was given M.E.C. Berry’s personal touch to make it most applicable for that particular year. At the same time or in the following 4 years, there was already in existence, or being issued, other materials. a) The Education Manuel, consisting of the Ohio Program of Masonic Education as developed by the Committee on Masonic Education of the Grand Chapter. To this original manual which explained the various types of schools and programs, there had been added a considerable amount of curriculum material. This included papers on the first four subjects of the Royal Arch Scho9ol, as well as outlines for presentation on the various suggested topics for Officers Schools of Instruction. This made the Education Manual quite voluminous. b) The Membership Development Manual, developed by the Membership Development Committee of the Grand Chapter in the early 1980’s. c) The Public Relations Manual, developed by the Grand Chapter’s Public Relations Committee. d) The various Technical Bulletins (4 to date) issued by the Apollo Dramatic Chapter. In the fall of 1983, under the directions of Most Ex. Comp. Howard W. Beeman, these five different manuals and collections were all placed under one cover and dubbed The Chapter Management Manual. It was felt that this would make the information more readily available, and should help to prevent the various manuals from getting misplaced so easily. At the same time it was decided to make 3 copies available to each chapter, which was accomplished with considerable work and expense. By the spring of 1987, the supply of manuals was again exhausted. To save money the 250page collection was re-edited in the Grand Secretary’s office to reduce repetition and was updated and reprinted. Unfortunately, this was all done via typewriter, since we still did not have a computer. By the spring of 1994 the supply of manuals was again exhausted. To reprint the material, it was all retyped into the computer, and printed out camera-ready for reproduction by a professional printer. This manual is the result. Five hundred copies were made, and now in 1998 another 500 copies are necessary.

ALL

THIS IS IN VAIN UNLESS THE MANUAL IS USED. W E STRONGLY URGE EACH PLATFORM OFFICER, AND OTHERS INSOFAR AS POSSIBLE, TO SCAN THE CONTENTS FREQUENTLY FOR ITEMS WHICH WILL BE HELPFUL TO YOU AND YOUR CHAPTER. THE IDEAS AND INFORMATION ON THE FOLLOWING PAGES CAN HELP YOU TO KEEP YOUR ROYAL ARCH CHAPTER A MOST ENJOYABLE AND USEFUL ORGANIZATION, AND A VIABLE FORCE IN YOU COMMUNITY.

I AM

5 By Osco W. Perterson, PGHP, New York

I Am A three-fold product — A son of God – born by a process and for a purpose known only to God. A son of my Father and my mother, born of their love and union, endowed with their abilities and disabilities, filled with their hoped and aspirations, their frustrations and disappointments. A product of the community in which I was raised, of the churches, and the schools and the clubs, and the activities, the governments at all levels, the industries, the people. All of whom instructed me, whether they realized it or not, in the paths that I should follow. I AM Persuaded – That there is a Supreme Architect, a God Almighty, a Jehovah. That there is a design for all things, from the expanse of the universe, and more, to the minuteness of the lowest thing, and man. That the God of our fathers, ourselves, and our posterity will, as He has always done, use the instrumentality of human hands in carrying out His proposes or designs. That the Holy Bible more completely contains the fundamental principles fro our faith and practice, the rules and guides for our individual and collective living, than any other know source.

That we are the inheritors of legacies greater than heretofore known. That it is our duty to transmit these, increased to our posterity. I AM An American -Proud of my Country Proud of my ancestors who founded, who immigrated to this land. Proud of my relations and friends who fought and died for principles. Proud of my achievements of the past, though mindful of the infallibility of human beings, the imperfections of man, the mistakes of our society. Proud of my country today, which gives us good government, as just laws, as much freedom, as many opportunities, as much security as are given by any nation know to man, and much more than most. I AM A Mason – Part of the Past, the Present and the Future. Steeped in tradition and traced in the pages of history. More interested in building mansions for the future than in contemplating the end of the universe. With the Holy Bible open upon my altars and prayers only to God. Speculating with working tool, translating their use into moral values and spiritual building. Who I taught excellence is all that I don; to practice brotherhood and unity; to stoop to raise the fallen, and to cast out the unworthy; to walk in the way of charity, to travel the road of peace and harmony; without fanfare to render aid to the poor, the sick and the distressed. One of a body of men older than history, established in all nations, irrespective of race or religion, bound only by a belief in the Almighty, the fairyhood of God and the brotherhood of Man. One who would believe their preachings and practice their preachments. When I advance to the Sacred Altar and observe the Holy Bible with the Square and Compasses thereon; recognize the regularity of the universe; observe the flag of our Country, recognize the toils and stewardship of our forefathers, I realize I AM Bound – To be True, though I may not win; To walk uprightly before God and Man, though I may not succeed; To faithfully direct my steps through life by the Light I have found; To stand with anybody who stands right, stand with him while he is right and part from him when he goes wrong; To face the world boldly, and say ―This, with God’s help, I can, I have, and I will – do‖ I am – so must it be.

6

The

WORKBOOK Of a

High Priest

7 LEADERSHIP NOTES The term ―Officer‖ implies leadership. Leadership needs are the highest in history. In our Chapters they are extreme, but showing signs of improvement hare and there. From a comparison of the goals and program objectives of our Grand Chapters and our accomplishments, it would seem that our need for responsible leadership is the number ―one’ need. WE must be aware of the fact that it will take time and training for us to achieve a ―trained‖ leadership. Much training for men, with the potential we have, should come from both study and discussion. Your may wonder at times if you were cut out to be a leader. One thing is certain – your have the ability, and leadership traits and skill must be developed by conscientious effort… we are not ―born‖ leaders. How do you rate yourself on the following list of skills for successful leadership? 1. Loyalty…to the organization, to the leaders above you in the organizational chart, and to those who work on your committee. The surest way to get loyalty and respect is to be loyal yourself. 2. Genuine Interest in People…This is doubly important in a Masonic fellowship. human, concerned with their opinions, families, problems….

Be warm,

3. Initiative…Look for better ways to do things. 4. Decisiveness…If a problem takes study, arrange for the time but don’t let it get lost. Don’t stall put off or evade; accept the responsibility given you and act. 5. Positive Thinking…Think how things can be done, not why they can’t. Try to look for the good in everyone and everything. Be enthusiastic about your Chapter. 6. Tact and Courtesy…Be thoughtful of others and have regard for their feelings. members and co-workers with respect – always.

Treat all

7. Fairness…Be objective when considering and idea. Ask ―Will it help the Chapter?‖ not, ―What do I think‖. 8. Integrity…Be dependable, sincere and consistent all the time. Let people know that you are for honesty – and where you stand. 9. Quiet Aggressiveness…Gently push for what you feel your part of the program ought to be based on – the goals and objectives of the Grand Chapter program and the needs of the Chapter. Don’t be afraid to sell your ideas, but don’t crush others in the process. 10. Humility…All of us should remember that on one is perfect and we are human. Most of our organizational successes depend on many working together. Be free in showing recognition for what others do. We can learn from all ages at all times. 11. Teaching Ability…Learn and practice the art of good public speaking. Study carefully what the organizational plan for your Chapter and then instruct your members in the whole plan. Give each member a chance to help, and you help… 12. Friendly Personality...A ready smile makes people feel at home. Kindness and friendliness is contagious. This is the kind of epidemic worth working for. Give the other person direct knowledge of the fact that you are glad they are a part of the organization and give him credit when creed it due. Think before you act.

8 LEADERSHIP A leader is a person who influences and directs others. Leadership is the relation ship in which on person tries to influence others to work together for a common task or goal. ―It is the art of getting somebody else to do something you want accomplished, because he wants to do it.‖ I

General Considerations: A. All leaders will sometimes fail to observe the rules of good leadership. B. Leaders area made, not born. C. Leaders can succeed in spite of previous faults. 1. Good leaders are aware of their abilities and personalities 2. They could do better as leaders if their faults were eliminated. D. No one is – it can not be – a perfect leader E. Three types of leaders 1. Active 2. Inspirational 3. Influence or demand F. A good leader recognizes the individual characteristics of others 1. He knows his people and looks out for them. 2. He adjusts his leadership to fit the personalities of the individuals of the group. 3. He directly or indirectly promotes teamwork. G. A good leader knows his task! H. Good leaders will make sound and timely decisions I. Good leaders take responsibility for their actions.

II. Establishing Good Leadership: A. Good leaders must have the respect of their subordinates 1. Good leaders encourage free speech 2. Good leaders establish and plan clear goals 3. Good leaders finish their projects a. Insure that risk is understood b. Supervise the risk c. Evaluate the task after it is completed B. Good leaders don not take responsibility lightly C. Good leaders are consistent 1. They let others know exactly where they stand. 2. The let others know they stand with them. III. Good Understanding of Subordinates Creates Good Morale: A. Some of the most important facts of understanding people are often overlooked. 1. People want to do good work. a. Expect good work and conduct! b. Acknowledge good work! c. Criticize constructively 2. Morale is never a problem in an alert, progressive organization a. High morale is never found in a slipshod, sub-standard group. b. High morale is impossible without high standards. B. A leader must remember that all are not leaders. 1. He must encourage followers to be team players 2. He should encourage those with leadership potential IV. Your Example is Most Important: A. A good leader must do himself what he expects others to do. 1. He sets a good example. 2. He has good personal habits B. The good leader must develop good work habits.

9 HOW TO BE A GOOD PRESIDING OFFICER 1.

Be neat in appearance.

2.

Speak clearly and distinctively

3.

Start meetings on time according to By-laws

4.

Know your work (ritual)

5.

Follow agenda (order of business)

6.

Do not let meeting drag

7.

Keep control of meeting. Use gavel when necessary

8.

Prevent long discussions (Table until later)

9.

Appoint committees who can and will function

10.

Insist on all Officers being present (if possible) (If and officer can not be present HE should ask someone to attend and take his place and not leave it up to the High Priest at the last minute)

11.

See that the opening is properly and correctly done

12.

Conduct a short, snappy meeting

13.

Provide some kind of a program for each meeting. (Except when you have degree work)

14.

Provide refreshments after every meeting

15.

Organize Degree teams if possible

16.

Study the Chapter By-laws and the grand Chapter Constitution – to learn what you can and can not do without violating the laws

17.

Be a leader – take charge man – not afraid to WORK. Others will gladly follow a good leader.

18.

Cooperate with the Secretary, and discuss your plans with him, asking his advice when in doubt

19.

Check with the Secretary on dues and suspensions

20.

Have Officers’ meetings; let everyone in the line know your plans for the year in advance

21.

Prepare and present your year’s plan on night of Installation

Above all, Smile!

10 HOW TO SELECT GOOD OFFICERS Who will be started at the bottom of the Chapter progressive officer line? This is one of the most important decisions that the High Priest and his Chapter will have to make. The reputation of the High Priest will rest on the success of the Companion selected. Careful consideration to this decision should be given well in advance of the election. First of all, look for a good administrator rather than a good ritualist. The High Priest must plan, organize, gain support and govern on his own initiative and talent. Beware of a Companion with excuses, regardless of how good they may sound. Don’t let him dictate the terms on which he’ll accept the position. You, as the leader, must set the requirements, and be sure he understands what is expected of him. Through experience, you have learned that it takes time, dedication and sacrifice to be a good officer, but the office is import and provides satisfaction of accomplishment. A capable man can be interested in the opportunity and the challenge. Look for a man who gets things done regardless of how busy he may appear. He has developed the secret of organization and accomplishment. Many men who have plenty of time available have never learned the way to get results. A busy man, if he feels the duty is important, will make time. He has experience the satisfaction of completing the task successfully. Consult with the man you have selected before election to be sure that he will accept the position if elected or appointed. Review the other officers in the line too. No on is entitled to automatic progression. officers are selected with care, the best quality of man will be attracted.

If the

Make the selection of officers and committees appear important – because it is important! A good line officer should have the following qualities plus enthusiasm: 1. Willingness to work 2. Ability to learn ritual 3. Willingness to attend meetings regularly 4. Desire to some day be High Priest 5. Be an organizer for Degree Teams 6. Be willing to act on Committees 7. Be a good Chapter salesman (get Candidates) 8. Be a good planer for social events 9. Have the Ability to act as an Instructor for new members 10. Have the ability to act as a Greeter and Welcomer of Members and Visitors 11. Have the ability to use and protect paraphernalia and equipment 12. Have the ability to smile and be cheerful at all times 13. Have the ability to create a friendly atmosphere before, during and after meetings.

11 HOW TO SELECT A GOOD MEMBERSHIP CHAIRMAN A good Membership Chairman must have some of the following qualifications: 1. He must be an active member of the Chapter 2. He must be well liked by the Companions. (So they will help.) 3. He must have a good knowledge of the Ritual and know how it ties with Craft Masonry. (Masonic Education) 4. He must attend his Lodge regularly, and also the Lodges (if possible) in the Chapter’s area, and make himself known to the Brethren. 5. He should know the names and addresses of all the Officers in his own Lodge, as well as in the neighboring Lodges. 6. He must be enthusiastic about Royal Arc. 7. He must be able to get others to help him promote the Royal Arch Chapter. 8. He must know the amount of the initiation fee and the Chapter dues. 9. He should have a general knowledge of Grand Chapter and the rest of the York Rite, and how they work. 10. In other words, he should be an enthusiastic, walking encyclopedia on Royal Arch Masonry and always have some petition blanks in his pocket.

HOW TO SELECT A DEGREE DIRECTOR A good Degree Director (every Chapter must have one) must have most of the following qualifications: 1. A good knowledge of the Ritual. 2. A good knowledge of the floor work. 3. A good knowledge of the equipment necessary for the work. 4. Ability to teach others. 5. Plenty of patience and perseverance. 6. Able and willing to attend Chapter regularly. 7. Willing to call and attend rehearsals for Degrees and the Opening and Closing of Chapter 8. Should have a general knowledge of the Book of Constitutions and Chapter By-laws. 9. Should be a dedicated Royal Arch Mason, who can inspire members to be good Ritualists. 10. Above all, he should be an enthusiastic Leader who can answer questions on the why’s and wherefore’s of Capitular Masonry.

12 SUGGESTED HIGH PRIEST'S WORK SHEET FOR STATED CONVOCATION Opening Sickness and Distress Introduction of Visitors Reading of Minutes (A) Last Stated Convocation of _____________________________________________________ (B) Special Convocation(s) of ______________________________________________________ 5. Reception of Petitions Brother _________________________ _ Brother ___________________________ _ For affiliation: Companion __________________________________________ _ 6. Report(s) of Investigating Committees Brother ___________________________________________________ _ Brother ___________________________________________________ _ Brother _____________________________________________________ 7. Balloting upon Petitions 8. Payment of Bills 9. Communications Favorable Unfavorable Request of Demit -- Companion ______________________________________________ _ 11. Unfinished Business 12. Miscellaneous Business On Secretary's Desk _______________________________________________________ _ High Priest's _____________________________________________________________ 13. New Business 14. Announcements 15. Degrees 16. Closing 1. 2. 3. 4.

13 PLANNING SHEET (Duplicate and use this sheet) Officers for __________________________________ Chapter No. _ for 20_ NAME PHONE # High Priest King Scribe Secretary Treasurer Capt. of the Host Principal Sojourner Royal Arch Captain Master, 3rd Veil Master, 2nd Veil Master, 1st Veil Guard Chaplain Sr. Steward Jr. Steward Musician (organist, pianist, vocalist) Education Officer Keeper of the Marks Degree Directors: Mark Master Past Master M.E.M. Royal Arch Trustees: 1.

2. 3. Committees: 1. Finance 2. Petitions 3. Reinstatement 4. Welfare 5. Publicity 6. Program 7. Social 8. Other

ADDRESS

14 MY PROGRAM FOR THE YEAR (Duplicate and use this sheet)

Month January February March April May June Summer September October November December Special Events: Past High Priests Night Conferral of degrees in Symbolic Lodge Grand Convocation Other

Program

Chairman

Refreshments

15 ORDER OF BUSINESS

Before you open the Chapter you should spend a few minutes with your Secretary to see what he has on his desk in regard to petitions, communications and bills. This will save you time and embarrassment during the meeting. I. OPEN CHAPTER 2. PLEDGE OF ALLEGIANCE 3. SICKNESS AND DISTRESS 4.

RECOGNITION of all Distinguished Guests including Past High Priests, Officers of other Bodies, Grand Chapter Officers, etc.

5. READING AND APPROVAL OF MINUTES -- last stated and special (if any) convocations. 6. PETITIONS for MEMBERSHIP -- (have investigating committees ready) 7. REPORTS OF COMMITTEES -- Standing and Special 8. BALLOTING on PETITIONS -- (inform the Capt. of the Host before the meeting that there will be balloting) 9. COMMUNICATIONS and BILLS -- (Order answers to letters requesting one and approve all bills) 10. UNFINISHED BUSINESS 11. NEW BUSINESS 12. ANY COMPANIONS or VISITORS present who have announcements they wish to make at this time. 13. PROGRAM for the EVENING -- a speaker, a discussion of Masonry, conferring of degrees, or the receiving of an Official Visitor 14. CLOSE CHAPTER

16 ELEMENTS OF PARLIAMENTARY PROCEDURE Motions are divided into three parts: 1. 2.

3.

The Main Motion -- that's the original proposal The Amendment -- that's when some fellow discovers that the original motion is not quite complete, such as having omitted to state the time. He offers a motion to add this, which is, or should be, made as an amendment. The Amendment to the Amendment -- that's when some other member comes out of his usual comatose condition and notes that the second mechanic failed to put in a very essential part. He suggests that they make mention of the place where the meeting is to be held.

Maybe a fourth helper wants to add his idea about making it a Ladies' Night. But this fourth motion-builder has gone too far. We have to stop short of perpetual motion, and this is where the stoplight is installed. So we quit with NO.3 -- the Amendment to the Amendment, the one which states the place of the meeting. The fourth vice-president in charge of motions and amendments is out of order for the time being. It is along in here that the ordinary chairman will begin to flounder. He will be amongst the other flounderers who make up this particular assemblage, thus insuring a high degree of confusion. He will eventually get through, of course, but will never know just how he did it. Usually it is by forging boldly through the combined ignorance of the group. All remain in their customary bewilderment. But the question is really very simple. 1.

2.

3. 4.

5.

6.

7.

8.

9.

Remember that every motion -- and amendment -- must be made by a person who arises, addresses the chair and is recognized. Then the motion must be seconded. The seconder need not arise. He merely says, "I second the motion". Don't forget that you, as chairman, must state every motion. The reason is that all will hear it alike and officially, and also to make sure that it is what was intended by the one who offered it. Actually, it is not a motion until stated by the chair. Then it can be discussed. This original first motion is the Main Motion -- (MM) The Amendment (A) is the repair job that the second member offered, the one about the time of the meeting. It has to go through the mill in the same way by being seconded and then stated by the chairman. This A must be discussed ahead of the MM. It has the right of way until the Amendmentto-the Amendment (A-to-A) comes along. This is the idea offered by the third mechanic, the one about the place of the meeting. Now the A-to-A has the green light. It is the one being discussed at this time. When it is disposed of either by being defeated or by being adopted and made a part of A, the assemblage can take up the A. When the A-to-A and the A have both been disposed of by being defeated or by being merged, comes the time for the MM to be talked about. If the A and the A-to-A were defeated, then the MM stands as it was originally made. But if the A (with or without the Ato-A) is adopted, then the MM is changed by this addition. When the A-to-A is disposed of, either by absorption into the A or by being defeated, it is out of the way. The green light shows once more and someone may offer a new A-to-A. The man who wanted a Ladies Night now has his chance to offer his new idea as an A-toA. This applies also to the A. When there are no more A-to-A's, the A is considered. When it is defeated or adopted, the highway is again open and a new A can be made. It might even get an A-to-A of its own, which is all right.

17 If the Chairman will remember: a. That the propositions (MM, A and A-to-A) are discussed in reverse order, he will keep things clear; b. That only an MM, an A and an A-to-A can be allowed at anyone time, he will prevent confusion; c. That when there is room for another A-to-A because the pending one has been disposed of, he can permit another one, he will be on the right track. Put another way, there can always be an A and an A-to-A as long as members dispose of previous ones to make room for the new ones. The Chairman who keeps things in mind can handle a meeting. His demonstrated ability will carry his decisions through, even when he is not wholly right. Tabling a motion is a little tricky also. It is almost the only motion to shut off debate which can pass by a mere majority vote. But note this: a tabled motion is not a dead motion. It is merely playing possum. Someone can take it up later when not many of the opposition are present. The Chairman should remember that when a motion to table is made, it stays up or goes down at once. Moreover, it carries everything with it. If someone moves to table an A-to-A, the A and the MM are chloroformed with it. They all go to sleep together. The reason is that if the rest of the motion -the A and the MM -- remained awake and were voted on, then later the possum woke up and was voted on, it might make the proceedings inconsistent. So, they all take a nap together. If the motion is taken from the table (actually not many are) it wakes up right where it went to sleep. FUNDAMENTALS OF PARLIMENTARY LAW 1. 2. 3. 4. 5. 6. 7.

Justice and courtesy for all. Do only one thing at a time. The majority rules. The minority must be heard. Each proposition is entitled to full and free debate. The desires of the individual must be merged into the larger unit -- the organization or assembly. The purpose is to facilitate action, not to obstruct it. THINGS TO BE REMEMBERED BY THE PRSIDING OFFICER

1. 2. 3. 4. 5. 6. 7. 8.

Correct procedure costs a little effort, and is worth it. Always indicate clearly how a vote is to be taken -- never "the usual sign". Always call for the negative vote, saying "Those opposed, say 'No'''. The Chairman does not enter into discussion while presiding. Better say "The motion is out of order" than "the gentleman is out of order". In dealing with motions or amendments, always state the exact wording. Ask the Secretary to read it if you forget how it was phrased. Adoption of an amendment does not mean adoption of the main motion. Remember to state the main motion as amended. Discussion is not in order until the motion has been stated by the Chair.

18 Parliamentary Motions

Purpose

Second

Debated

Amend-

Vote

Interrupt

Req'd?

able

able

Req'd?

Speaker

Type

Motion

Main

1. Main motion

Introduce business

Yes

Yes

Yes

Majority

No

2. To postpone indefinitely

Suppress action

Yes

Yes

No

Majority

No

3. To amend

*

Modify a motion

Yes

Yes

Yes

Majority

No

4. Amend an amendment

*

Modify a motion

Yes

Yes

No

Majority

No

5. Refer to a committee

**

For further study

Yes

Yes

Yes

Majority

Yes

6. To postpone to a certain time

Defer action

Yes

Yes

Yes

Majority

Yes

7. To limit or extend debate

Modify freedom of debate

Yes

Yes

Yes - T

2/3

No

8. Previous question

Force immediate vote

Yes

No

No

2/3

No

9. To lay on the table

Defer action

Yes

No

No

Majority

No

10. To take from the table

Consider tabled motion

Yes

No

No

Majority

No

11. To reconsider

Consider a defeated motion again

Yes

Yes

No

Majority

No

12. To rescind

Repeal previous action

Yes

Yes

Yes

2/3

No

13. To suspend the rules

Take action contrary to standing rules

Yes

No

No

2/3

No

14. Leave to modify or

Modify or withdraw a motion

No

No

No

Majority

No

15. To divide a motion

Consider its parts separately

Yes

No

Yes

Majority

No

16. Object to consideration of a

Suppress action

No

No

No

2/3

Yes

17. To call for a roll call vote

To verify a voice vote

Yes

No

No

1/5

No

18. Rise to point of Order or

Correct parliamentary error or

No

No

No

Chair

Yes

Yes

No

No

Majority

Yes

No

No

No

Chair

Yes

No

No

No

Chair

Yes

Yes

Yes

Yes - T

Majority

No

withdraw a motion

question

Parliamentary procedure * 19. Appeal decision of the chair

ask question Reverse decision of the Chairman

20. Call for the orders of the day 21. Rise to a question of privilege 22. To recess

Force consideration of postponed motion Make a personal request during debate Dismiss the meeting for specific length of time

T-

*23. Adjourn

Dismiss the meeting

Yes

No

Yes - T

Majority

No

*24. Fix time for reassembling

Arrange time for next meeting

Yes

Yes -T

Yes - T

Majority

Yes

Tlme Chalr - Decision of the Chalr * 3 and 4 by: Inserting, Striking out, Adding, Substituting, Striking out and inserting ** 5 should include: How appointed, the number, Report when or to what standing committee * 19. No appeal in a chapter (see Section 130.01 of Code) * 23. A Chapter cannot adjourn. * 24. Prerogative of High Priest.

19 CHAPTER FINANCES

Introduction: The financial well being of any organization is dependent upon the regulated control of all income and expenditures. The management of the finances of the Chapter must be exercised with prudence and wisdom. All records must be accurately and neatly maintained. The dues and not fees for degrees must support the Chapter. A. Trustees 1. 2. 3.

Provision for them in the Uniform Code of By-Laws. State the reasons for requirement of Trustees for the Chapter. Be explicit in listing the duties and responsibilities of the Chapter Trustees.

B. Chapter Operating Budget: 1. The day to day operating expenses, such as listed below, should be maintained through the Chapter dues. a. Grand Chapter per capita b. Rent or building operating costs c. Secretary's and any other officer's salary d. Printing Regular notices and bulletins e. Cleaning aprons, etc. f. Flowers and Charity g. Refreshments h. Postage i. Supplies for operation of the office j. Past High Priest jewel, pin, apron k. District Association dues and other dues l. Expenses of King and Scribe to Grand Chapter Convocation m. Miscellaneous items C. Degree Conferral Budget 1. The items listed below are those expenses that should be maintained through the degree conferral budget: a. Grand Chapter exaltation fee b. Degree supplies, pennies, etc. c. Cleaning and repair of Robes d. Music - Programs and activities e. Candidate's and Workers' Meals f. Printing of Programs and Work Notices g. Floor and Stage workers h. Social activities i. Savings set aside for Anniversaries and Celebrations j. Reserve for replacement of Robes and Property k. Miscellaneous items D. Insurance Requirements: 1. Fire Policies a. Amount vs. up-to-date Inventory b. Multiple year premiums c. Joint with other Bodies or Separate d. Trustees Duty to arrange for insurance e. Co-insurance and Problems incidental thereto f. Public liability g. Bonds for officers (some coverage now provided by Grand Chapter)

20 2.

Inventory a. Reasons for maintaining an Inventory b. Dollar value and revision of Inventory c. Trustee duties regarding Inventory

E. Investments: 1.

Robe and costume reserve a. Set aside regular amount yearly b. Set up a separate fund

2.

Savings Accounts a. Set aside a regular amount from each fee b. Set up a separate fund

3.

Endowment a. Definition of Term b. Use of Endowment income c. Must be set up as a separate savings account d. Trustees duty

4.

Real estate investments: a. Taxes b. Insurance c. Management

The above outline was originally designed as a guide for a discussion of Chapter finances, so it leaves some details for you to consider and fill in. The following sheet is a worksheet for a Budget for a Chapter. Every Chapter ought to prepare such a Budget to assist them in sound fiscal management. Also following is a copy of a "Uniform Audit Report", which is recommended to be used as a basis for your Chapter to develop a suitable audit report for your use. No one form can possibly apply to the situation of every individual Chapter. But this form includes the bare essentials which should be on any Chapter's audit, and your Audit Committee and/or Secretary can adapt it to collect all the most pertinent information about the Chapter's finances.

21

BUDGET OF ____________________ Chapter No.____________R.A.M. Located at________________________ for the year_____________ Using two preceding years as a guide Actual for

Actual for

Estimate for

YEAR Receipts: Current Back Assessments Fees Rentals Interest on Investments Miscellaneous

TOTAL

$

DISBURSEMENTS Grand Chapter Payments Rent or Building Operating Cost Insurance Taxes Bonds of Officer Salaries: Secretary Treasurer Sentinel Organist Stationery and Printing Postage Telephone and Internet Music Flowers Relief Donations Paraphernalia Supplies Refreshments Entertainment Presentation (PHP apron & etc) Miscellaneous

TOTAL Surplus (or Deficit in red)

$``

$

UNIFORM AUDIT REPORT

22

To The High Priest, King, Scribe and Companions of_______________________ Chapter #__________ R.A.M. The committee appointed for the purpose of auditing all books and records of the Chapter have performed that duty, verifying the bank accounts and we submit the following report for the year beginning on Jun 1, 20____(last Year) and ending on May 31, _____ (this year).

Membership of Chapter (May 31, previous year) Exalted Affiliated Reinstated Total Additions for the year Deaths Demits Suspensions Expulsions Total Deductions for the year Total Membership (May 31, this year) Net gain or loss in membership this year Dues remitted during year Members in arrears not suspended STATEMENT OF CASH RECEIPTS AND DISBURSEMENTS Balance in bank and on hand at beginning of audit Receipts Fees at $_______________ Dues at $_______________ Current year Dues at $_______________ Previous year Dues at $_______________ Future year Affiliation fees Reinstatement fees Total Interest earned on all accounts Royal Arch Foundation Donations Received RARA Donations Received Other Donations Received (attach summary of these donations) Income on dinners and food Miscellaneous income (attach summary of miscellaneous) Total Receipts all sources during year Total cash handled (beginning balance plus receipts) Disbursements Grand Chapter dues and supplies District Association expenses Rent Salaries Refreshment and dinner expenses Office supplies and postage Royal Arch Foundation contribution RARA Contribution Other Donations Bank Charges Insurance Entertainment Miscellaneous Total Expenditures during year * Balance in bank and on hand May21, 20____ *Start with this figure on next year’s audit. Balance amount should include all savings accounts, CDs, money markets, bonds, cash on hand, stocks and temple stock. Amounts must be verified by the institutions issuing or holding the funds mentioned in the report as of May 31 of this year. (attach summary and verification of all accounts) Are there any outstanding debts against chapter o Yes O No (Check one) Respectfully submitted by: Chairman_____________________________ Date__________________ Others of Audit Committee__________________________________________________________________________

23 SELLING ROYAL ARCH MASONRY

Why a Royal Arch Mason Every Master Mason aspires to attain the summit of Ancient Craft Masonry. Many feel with regret that it is not practicable for them to share in all the light shed by the several bodies, but all wish most earnestly to receive all the light and instruction which pertains to Ancient Craft -- the origin and foundation of the Institution. To the Master Mason The symbolic degrees of Entered Apprentice, Fellowcraft and Master Mason, as conferred in the United States are degrees of the York Rite. You therefore, as a Master Mason have received the first three degrees of that Rite. It is perfectly natural that having begun your Masonic work in that Rite, you should want to continue it. The Royal Arch Chapter offers you that opportunity, for in its last degree, the Royal Arch is to be found -- the very essence of pure Freemasonry! All Symbolic Masonry has its source in the Grand Lodge of England. Section I of the Constitution of the United Grand Lodge of England declares that "pure, ancient Masonry consists of three Degrees and no more, viz. those of the Entered Apprentice, Fellowcraft and the Master Mason including the Supreme Order of the Holy Royal Arch." Organization of a Chapter of Royal Arch Masons 1. The Degrees conferred in the Chapter are those of the Mark Master Mason, Past Master, Most Excellent Master and Royal Arch. 2. All are beautiful and interesting, and teach valuable lessons, but the Most Sublime Degree of Royal Arch Mason is more august, sublime and important than all that precede it. 3. The Degree of Royal Arch Mason is founded upon the destruction of the first temple and the building of the second temple. 4. The Royal Arch Degree is the complement of the Master Mason Degree unfolding into a second volume of the history of that which was lost to its final recovery. It brings to light many essentials of the Craft contained only in this Most Sublime Degree and explains many cryptic passages of the first three Degrees. 5.

The Royal Arch stands as the rainbow of promise in the Ritual. a. b.

6.

It stands as the promise of resurrection. It stands for that which was lost and that which shall be recovered.

Royal Arch Masonry reveals the full light of Ancient Craft Masonry in accordance with the original plan, and confers at last the rights and light of a Master Mason in fact as well as in name.

24 Suggested Letters that May Be Used Prior to or Following your first Call. Use Chapter Letterhead. Dear Brother ______________________ It is now my privilege to call you Brother. May I again congratulate you upon completing your membership in Masonry. You will find enclosed a leaflet entitled The Long Sought Word, which should be of interest to you. Although you have been taught the fundamental principals in the first three degrees, you have as yet an incomplete story of Ancient Craft Masonry and a "Substitute Word", which indicates that your journey to perfection has only begun. Because advanced knowledge and continued education in your everyday life are necessary, so "More Light" by your advancement in Freemasonry is necessary to grasp the true meaning of the fundamentals of our Fraternity. Contrary to Symbolic Lodge procedure, it is not necessary for you to first "ask that ye may receive". It is our obligation to urge you to advance your knowledge in the mysteries of Freemasonry. We extend to you a sincere invitation to share with us the Companionship of ______ Chapter No. __ . Many of your friends are members and will be most happy to greet you. We earnestly hope you will consider your advancement at this time, and thereby take advantage of the most impressive and beautiful work in Masonry. Sincerely and fraternally,

************ Dear Brother ___________________ I am happy to learn that you were recently raised to the Sublime Degree of Master Mason in _____ Lodge No. __ ' F.&A.M. I wish to congratulate you upon completing your membership in Masonry. Although you have learned the important lessons taught in the Entered Apprentice, Fellow Craft, and Master Mason Degrees, your Masonic education has not been completed. I am certain that you want to advance further in Masonry by learning the lessons taught in the Chapter. The Chapter follows the Lodge and clarifies the lessons learned therein. You will receive in the Chapter that which is long sought and which you did not receive in the Lodge. As High Priest of _______________ Chapter No. __ ' I cordially invite you to become a member. We meet every ______ evening in __________ Temple, located at __________ . You will find the Companions of ________ _____ Chapter friendly. They are anxious to share the Companionship of their Chapter with you. There are __ different Lodges represented in our Chapter, and there is a strong fraternal tie existing between your Lodge and our Chapter. Hand the enclosed petition to one of your Brother Masons who contacted you recently. Sincerely and fraternally, You may find it necessary to revise these letters to meet a given situation. Remember these letters represented a suggested idea or form for your use, and you are invited to adapt them as you see fit.

Remember that it takes personal contacts to obtain results.

25 AFTER EXALTATIONS: It is suggested that your Secretary communicate with the Companion's Lodge immediately upon his exaltation. This letter could take the form of congratulations to the Companion and to the Lodge on the Brother's progress. In this form, the communication would be read before the Lodge, and Royal Arch Masonry would be constantly kept before our Brethren. Do not overlook any opportunity to keep your Chapter before the Lodges from which your membership is drawn.

***************** A Suggested Congratulatory Letter: Dear Brother (Secretary) Brother ___________ was exalted in ________________ Chapter No. __ R.A.M. at our last convocation. We are indeed happy to share with him the Companionship of our Chapter and congratulate Lodge No. __ ' F&AM, on this brother's interest in Masonry and his desire to become a better informed Mason. Royal Arch Masonry offers much in the way of Masonic enlightenment and understanding of the fundamental truths of the Craft. It has been the privilege of many of the brethren of your Lodge to enjoy more fully this great heritage through membership in ______________ Chapter. Sincerely and fraternally,

***************** SUSPENSIONS: We work so hard to interest new members and yet we do so little to continue their interest. The Secretary should forward statements at regular intervals,-- for example June, September, December and March. During the interim, however, every attempt should be made to visit these Companions for the purpose of collecting all or part of the dues. In some instances, it will be found that a Companion is financially unable to pay his dues. He should not be dropped. If the Chapter has a fund out of which the dues can be paid, this should be done. Some Chapters establish funds through voluntary contributions to take care of such emergencies. Failing to have such an arrangement, the Chapter should remit the dues for those Companions who are financially unable to meet this obligation. Some Chapters in such circumstances suggest that the Companion pay only the amount of the Grand Chapter per capita. That way it costs the Chapter essentially nothing. Begin now to contact those Companions whose dues are in arrears. Preferably a personal contact. The important thing is to contact them! We offer as a suggestion the following letter which might be sent to all your Suspended Companions:

****************** Dear : (use first name) In looking over the records, I find that your membership in Chapter was interrupted on (date). A period of_______years has gone by since then. This letter is written ___________to inform you that you may be reinstated in your Chapter by

26 remitting the sum of $_________________covering this year's dues and the current year's dues. (One year's dues is recommended, but final decision rests with your Chapter.) Royal Arch Masonry has not become cheaper, but it is felt that due to present world conditions, effort should be made to unify all Masonry and all Masons. Also, it is true that many good and true Masons have, through no fault of their own, been forced to drop their membership. Your Chapter feels that you should not be penalized unjustly, and this is its effort to bring Royal Arch Masonry to you again. I want you to know that at no time in its history has Masonry in general, and your Chapter in particular, needed you more than at the present time. Complete and return the enclosed petition with the current year's dues of $ _____________ we are looking forward to the pleasure of sharing with you the Companionship of your Chapter. Sincerely and fraternally, High Priest

*************** DEMITS AND AFFILIATIONS: Being a Royal Arch Mason is more important than just being a member of any particular Chapter. Like his church membership, he should carry his Masonic membership with him wherever he goes. What a Chapter loses by demits, it should gain by affiliations. We should make every effort to encourage affiliations when we know of Companions living in our community who are Chapter members. Contact local sojourners. When you learn of a local sojourner, call on him personally. Place his name on the mailing list to receive Chapter notices. Extend an invitation to attend some Chapter function or Chapter convocation. Call for him. Bring him to the meeting and introduce him to all of the members. Do not leave him on the sidelines alone. In fact, many a Chapter member without transportation would be glad to attend if some Companions would go a little out of the way to do him a good turn. The organization of a "Good Turn Club" would make many of its members think twice because of their duty to the other member, before they decided to stay away. We must continue to "sell" our own members. Our suspensions and demits would be reduced to a minimum, and affiliations would be increased. Form a "telephone" club. Phone a Companion and invite him to attend Chapter with you. Arrange to pick him up on your way to Chapter. Enlist all officers and active Companions in this program. Attendance should be greatly improved provided interesting programs are planned.

RESTORATIONS: Your prospect list should include all Companions who have demitted or have been suspended for non-payment of dues. It is our duty to reinterest those Companions. Here is a fertile field. Don't overlook it!

**************** Remember that it takes personal contacts to obtain results

27 DEGREE PROCEDURE

1. 2. 3.

4. 5.

6. 7. 8. 9. 10. 11. 12 13. 14. 15.

16. 17.

Make every degree a production with pageantry. Plan production and character assignments a year or two in advance. Develop new talent. a. Select good ritualists to participate in some degrees, but be alert for new talent, and give it encouragement and opportunity. b. Suggest that each Past High Priest select one companion and prepare him for a particular part. c. Officers are elected primarily for their administrative ability. The degrees are not presented to test the ritualistic ability of the officers, but rather to impress the lessons on the candidate. Avoid forcing an officer to take a degree in a part which he is not capable of doing in an impressive fashion. d. Officers should open and close the Chapter e. Consider using non-officers for lectures, charges, etc. when officers participate in degrees. Read the directions in the ritual. The fine print is important! Memorize the words, then instill realistic action. a. Make the candidate see the character, and not the individual. b. Forget yourself -- live the part -- be the character. A study of the character in reference books will give a better understanding of the rank, temperament, and personality of the character. Get the feel of the station by going through the part from the location of that station in the empty room before the meeting opens. Project your voice -- speak up -- talk to the person sitting the farthest from you. Keep the stage crew and prop men inconspicuous. If some changes cannot be made professionally because there is no curtain, etc., take the candidate from the room during this period. If you have a prompter, be sure he's inconspicuous too. Avoid obscuring the line of vision of the candidates and audience. Check the lighting to be sure all can see. Use lighting, sound effects, scenery, props, music, robing, and make-up to advantage. Have a wardrobe chairman to: a. Maintain robes in good condition. b. Check appearance of participants before they enter the room. 1. Are robes buttoned in the back? 2. Remove jewelry, eye-glasses, etc. 3. Use fleshings, or at least don't let trousers show beneath robes. Avoid remarks, thank you's, calling on candidates, etc. at the conclusion. Let them leave the room with the picture of the degree uppermost in their minds. Continually remember to try to give a performance the way a professional theater would present it.

28 RITUALISM The ritual is the most important of Masonic possessions. It is the means by which we tell the candidate what we seek to teach, what we expect of him and what we desire him to do. The possession of the ritual might be said to be the great difference between the Freemason and the profane. From this it follows automatically that there is no substitute for ritualistic accuracy, proficiency and excellence. To achieve a level of proficiency that will reflect credit on the officer and his Chapter alike, there is no substitute for practice, --practice alone to achieve accuracy and with his fellow officers to achieve effectiveness. Regular rehearsals in the ritualistic work are indispensable in the well-run Chapter. Such rehearsals ought to be directed by someone competent to detect errors as they occur and to advance suggestions that will make the presentation more effective and meaningful to the candidate. Anything that enhances the effectiveness of the presentation of the ritual without impeding the work of the evening is to be highly commended. The use of makeup, special effects, special lighting and props is limited only by the situation of the Chapter and the imagination of its members. In like manner, anything that detracts from the presentation of the ritual is to be avoided. There is nothing more jarring than to have contemporary dress showing under costumes, modern wrist watches peeping out of the end of the costume sleeves, or modern shoes on biblically clad characters. Among the most effective auxiliary efforts to achieve good ritualism is the use of music, live if possible, recorded if necessary. To be effective, however, the music selected must be appropriate to the events being portrayed. For example, no matter how dear a place "The Stars and Stripes Forever" may hold in American music, it is not appropriate for degree conferral. Its tempo is too fast, its beat too martial. It is out of mood for that which is being presented and therefore inappropriate. By the same logic, the attitudes and actions of the officers must be appropriate to that which is being presented to avoid being disruptive. Silence and motionlessness are the best course when an officer is not performing. It should go without saying that during prayers and obligations all officers except he who is speaking must remain standing and silent in an attitude of respect and reverence.

*************** HOW TO CHECK EQUIPMENT FOR ALL DEGREES Consult Chapter Guide for list of material for each Degree -- see that everything is in good order and correct. See that all slippers and cabletows are in good repair and ready to use. See that veils and banners are in good repair, clean and not torn. Check Altars; see that they are in good repair. See that working tools and stones are correct. See the Ark of the Covenant is O.K. and the Copy ark is properly marked. All the above checking should be assigned to a Companion who is capable and willing to do the job of keeping the equipment in good order and ready for use.

29 TIPS ON GOOD RITUALISM

As soon as a part has been assigned to you, read the entire degree through several times. If possible, arrange to see it conferred in another Chapter. The object here is to get an overall picture of what is being said and done and why. 2. Now concentrate on the part assigned to you. Read it through until you understand thoroughly what you are saying and doing and why. 3. Be sure that you know every work in your part. Look up words you do not understand in the dictionary. Check pronunciations. Ask your degree director if you have any doubts. This is the time to get errors out. Once memorized they will plague you the rest of your life. 4. As you understand what you are doing, you will find that memorization comes easily. It is best done as the last thing in the day. Memorize as much as you can before retiring. After you have gone to bed repeat your part to yourself until you fall asleep. First thing on rising in the morning repeat it again to yourself. Rehearse your part to yourself several times throughout the day . 5. On the next night start at the beginning and when you are sure that you know your part up to where you fell asleep or to your last stopping point, proceed in the same manner to master the next section of it. 6. After you have mastered the part, recite it for someone else. Try to make the part sound natural. You can help yourself do this by thinking about the character you are portraying. What is he like? What does he want? Why is he saying what he is saying? How old is he? Ask yourself all kinds of questions about him. Then try to make your recitation of your part fit your version of the character. 7. Rehearse with the other officers in the room where the degree will be conferred. This is the time to get all your floor movements straightened out and to arrange your interactions with the other characters. 8. Concentrate on getting your story through to the candidate. Be interested in him. 9. Above all do not wait until the last minute. It always comes too soon. 10. Do your best and don't worry about failure. If you concentrate on the job at hand, concentrating so hard on the part you are playing, thinking about the impression that you wish to convey to the candidate and getting involved in the part, you will automatically do a good job. 11. Do not be concerned about stage fright. It is a normal reaction. Do not try to suppress mounting fear and nervousness. Welcome it. It will only last for a short period and when it passes you will be in complete charge of yourself and do a good job. 12. Above all else, be sincere in everything you do. Sincerity will shine through your efforts and do more to inspire the Candidate (which is our ultimate purpose) than any mere words could ever do. 1.

30 CHARTS FOR USE IN LINING UP DEGREES MARK MASTER DEGREE Degree Director Right Worshipful Master Senior Warden Junior Warden Marshal Senior Deacon Junior Deacon Master Overseer Senior Overseer Junior Overseer Tyler Craftsmen: 1.

2. 3. Other Craftsmen (optional)

* ** ** * ** **** * * * *** * ** * *** ** Historical Lecture Charge

31 CHARTS FOR USE IN LINING UP DEGREES PAST MASTER DEGREE Degree Director Right Worshipful Master Senior Warden Junior Warden Marshal Senior Deacon Junior Deacon Senior Steward Junior Steward Tyler Allegory Cast: King Solomon Hiram, K. of T. Noah South Guard West Guard 1st East Guard 2nd East Guard Charge

32 CHARTS FOR USE IN LINING UP DEGREES MOST EXCELLENT MASTER DEGREE Degree Director Right Worshipful Master Senior Warden Marshal Senior Deacon Junior Deacon Tyler SECOND SECTION - Allegory -- 1st, 2nd and 3rd events Solomon, King of Israel Hiram, King of Tyre Marshal High Priest Three Overseers: 1. 2.

3. Kohathites or Bearers (at least 4) 1. 2. 3. 4. 5. 6. 7. 8. 9. 10. 11. 12. Reader Lecturers: Prologue, p. 82 Page 93 Pages 109 - 110 Pages 113 - 114

33 CHARTS FOR USE IN LINING UP DEGREES

ROYAL ARCH DEGREE Degree Director High Priest King Scribe Captain of the Host Principal Sojourner . Royal Arch Captain Master of Third Veil Master of Second Veil Master of First Veil Guard ALLEGORY: (if cast different from above) Joshua Zerubbabel Haggai Capt. of the Host Principal Sojourner Royal Arch Captain Master of Third Veil Master of Second Veil Master of First Veil Prologue Voice Apron Lecture

34 PROGRAM PLANNING There is no other function that has a greater effect on the success of the organization than program planning. The High Priest is elected because of his administrative potential rather than his ritualistic ability. The Companions anticipate that he'll lead and guide -- they expect him to present an interesting program. That's his duty. When a program is created with appeal he earns their support -- if this program is not provided, no amount of begging will substitute. Companions may be criticized for lack of support, but in reality it reflects the efforts of the High Priest. The time to plan the events for the year is well in advance of the first meeting, avoiding insofar as possible conflicts with other Masonic meetings in the area and with community and church activities. Suggestions for interesting programming are: 1. Have a purpose for every meeting -- give each meeting a name. 2. Plan events in addition to meetings. 3. Give advance publicity to avoid conflicts. While stated meetings must be in the temple, consider outside activities such as going to dinner, visitation, tours, picnics, etc. When a good, interesting event is produced, it creates anticipation for the next one, and each succeeding program will build on the previous one. The following ideas for Masonic programs, both social and educational, may help you this year. Look them over and try to implement at least one of the suggestions.

*******************

35

IMPROVING ATTENDANCE You can improve your attendance if you as the High Priest and leader of your Chapter let your Companions know that you are interested in them and need them. It will take personal contact on your part, but if you earnestly make the effort, you will discover that many of our Companions are just waiting for someone to care and they will respond in kind. Two points -- personal contact and better degree work and programs -- are the initial and most important steps to take in improving your Chapter attendance. Form a committee consisting of your officers and any other Companions who may be interested and willing to participate in increasing attendance at your meetings. Appoint a chairman and then accomplish the following. 1. Divide the roster of Chapter members among the committee. Contact members and determine which Companions are not able to attend. Contact members and determine those Companions who are able to attend. Establish better communications among the Companions. Establish a telephone crusade and make a personal call to invite members to attend each meeting. 6. Offer to pick up the Companion and bring him. 7. Introduce him individually to the Companions, and if necessary reacquaint him with the members. 2. 3. 4. 5.

36 8. Do not neglect the new Companions after you exalt them. Show a sincere interest in them and help them establish the habit of attending. When you confer the degrees, transact the business of the Chapter, or present a program, do a very good job. Sloppy work and a poor program will not only keep your Companions away, but will soon create a reputation that will affect your attendance and your prospective petitioners. No one likes a poor, unorganized program. If your degree work needs some polish, then by all means make it glisten. Encourage some of the hidden talent in your Chapter to do some of the work (and give them credit for it). There is nothing that requires the same people to confer all the work all the time. It doesn't do any harm to have more than one Companion who can do the job. A man who accepts a responsibility will be interested and attend because he is part of the program, he has something to do and a share in the success. After you have established good work and interesting programs, the word will go around and more Companions will want to attend an active Chapter. As you establish a reputation of good report, your attendance and number of petitioners are bound to increase. CHAPTER INSTALLATION NIGHT 1. 2. 3. 4. 5. 6. 7. 8. 9. 10.

11. 12. 13. 14. 15. 16. 17.

Plan your installation ceremony -- make it important. Submit a notice to your community newspaper. Secure music, organist and soloist for the ceremony. Arrange for an apron and jewel for the retiring High Priest. Duplicate a small program with the list of officers and committees, and even the schedule of coming events. Include the Installing Officers. Determine the dress for the installation. Spend a little time with the Installing Officers to discuss the procedure. If possible, have a rehearsal to run through the Installation ceremony. Make the refreshments something special. Arrange to have a photograph taken of the new officers. (If possible, have it taken before the meeting opens so that there's no delay afterwards in joining with the Companions at the refreshment table.) Announce your goals for the term and some of the special events you plan. Announce the next meeting of the Chapter and its attraction. Keep remarks at installation to a minimum. Have your officers prepared to close the Chapter at the conclusion of the work. Sign the ritual receipts for the new officers. SMILE -- this is a happy occasion. Use the following suggested guide for a news release.

37 GUIDE FOR NEWS RELEASE AFTER ANNUAL ELECTION OF OFFICERS:

Be sure that all information is filled in before being handed to newspaper. This information should be handed in immediately after the election (following morning). If at all possible give the paper a glossy photo of the new High Priest. Always double space the copy you give to the news media. (name) was elected High Priest of (name) Chapter No. ________, Royal Arch Masons, at the annual election held at the Masonic Temple (day) night. He will succeed (name)

, who held the position for the past year. Other officers elected _____ night include: ________ King, ________ Scribe, ______ _

Capt. of the Host, ____________ Principal Sojourner, __________ Royal Arch Captain, _____ _ Master of the Third Veil, _____________ Master of the Second Veil, _____________________ First Veil, _________ Guard, _________ ____________________ Secretary, and _ Treasurer. was appointed Chaplain, and _________ and _________________ were appointed Stewards. A charter was granted on (date)

to

(name)

Chapter. Stated convocations are

held on the

day of each month. Present membership is ________ .

The new officers (will be) (were) installed at a district installation to be held at (place), Ohio on June __ , 20_.

______________ Chapter is on of ____ Chapters that comprise the ____ Capitualar District of the Grand Chapter of Royal Arch Masons of the State of Ohio. This suggested format can be varied to suit local conditions. The POINT is that it should be turned into the newspaper just as soon after the election as possible. This son of publicity is proper and recommended. NOTE: If you plan to have an open installation in your Chapter, DO NOT PUT THIS IN THE ANNOUNCEMENT TO THE PAPER. This information should ONLY be known by the membership. GUIDE FOR NEWS RELEASE FOR ANNUAL INSPECTION: Be sure all information is filled in before giving to newspaper. This information should be handed in at least ONE WEEK before the date of the inspection. The annual inspection of

(name)

Chapter No. _, Royal Arch Masons, will be

held on (day) , it is announced by (name) , High Priest. The _______________________ degree will be conferred at _ p.m. by the officers of the chapter. The inspecting officer will be _ of (town) , the District Deputy Grand High Priest. A dinner will be served at (time)p.m. by the (name of organization) . (Or, There will be refreshments served by (name of organization) at the conclusion of the inspection) This inspection will mark the (no.) annual inspection of (name) which was

Chapter,

granted a charter by the Grand Chapter of Ohio on (date) . The present membership of the chapter is __

Get in touch with your inspecting officer at least three weeks before the date of the inspection and have him furnish you with a shon biographical sketch of himself and a mat or photo of himself.

Master

38 TEN COMMANDMENTS FOR THE INSPECTION NIGHT 1.

2.

3.

4.

5.

6.

7.

8.

9. 10.

Thou shalt be prepared. (This means to be prepared for anything and everything. Inspection nights are always hectic, so any prior preparation such as rehearsing the companion who will introduce guests will be of immeasurable help. Likewise, a full rehearsal of the degree is absolutely necessary. No matter how well each participant may know his part, rehearsals are necessary for proper timing and effectiveness.) Thou shalt open on time. (Nothing is more noticeable and irritating to the Companions on the sideline than to have to wait for the opening. If you think your meeting will run beyond 10 p.m., do not hesitate to open early.) Thou shalt keep thy business to a minimum. (Even though this may be a stated convocation, transact only that business which is absolutely necessary. All business not requiring immediate attention should be postponed to a subsequent convocation. Special activities should be scheduled for meetings other than inspection night.) Thou shalt introduce thy Past High Priests. (Name and year only. No anecdotes, speeches, etc. This is inspection night and not reminiscence night.) Thou shalt introduce distinguished Masons in the order, manner and by the title according to the Officers Manual. (Unless instructed otherwise by the inspecting officer, you will always be correct in following the Manual. Occasionally, by request of the Grand High Priest or for some unusual reason, introductions may be slightly altered, but only on direction of the Inspecting Officer.) Thou shalt make no further introductions after introducing the Inspecting Officer. (If the Inspecting Officer feels that a late-comer should be introduced, he will make the suggestion. Do not ask permission to make such an introduction -- it is embarrassing to the Inspecting Officer and to the latecomer.) Thou shalt not comment on the ritualistic work nor the work of any individual participant. (Comments on the work are the sole province of the Inspecting Officer. If a 50-year member, e.g., participates, tell the Inspector and he will probably comment on it.) Thou shalt not forget thy candidates. (Make certain that each candidate's name is properly pronounced during the degree work. It would be proper to introduce the candidates by name following the degree work, but it is preferable not to ask them for remarks at Inspection.) Thou shalt not call on anyone to speak after the Inspecting Officer. (Again, this may be altered on direction of the Inspecting Officer.) Thou shalt close no later than 10 p.m. (Remember thy Companions, and keep their comfort and well-being in mind. Remember, we are a fraternity and fellowship is the name of the game. The fellowship is equally as important to the members as many of the ritualistic lessons. God's gift of LOVE, no matter when or how expressed, is what all Freemasonry is teaching.

39 PROTOCOL IN INTRODUCTIONS A. Masonic Preference 1.

2.

3. 4. 5. 6. 7. 8.

9. 10. 11. 12.

Must consider and give recognition to rank in Grand Chapter and in Grand Lodge. As a matter of courtesy, should also give recognition to rank in Grand Council, Grand Commandery, Ancient Accepted Scottish Rite, and perhaps in other Masonic affiliated bodies. In case of doubt, it is better to forego Grand Honors rather than to detract from them by too much use. If the group is large, introduce past officers as a group, then active officers as a group. Achieve the end sought with a minimum of confusion and a maximum of effectiveness. All honors are given West of the Altar. It is perfectly proper to supply small cards for titles and proper names to be written out by everyone who shall have to use them. NO ONE is given Grand Honors after the official visitor, except at his specific request or consent. All except official visitor seeks admission, and the door is closed during report. The official visitor does not seek admission, but merely announces his intention to enter, and the door is left open during the report. Do not ask someone entitled to Grand Honors if he wants them. He cannot properly say "No", nor can he properly say "Yes". Introductions need not be made by the Principal Sojourner or the Senior Deacon. Any qualified Companion may do it. If you are in doubt, ask the Grand Officer or Past Grand Officer present who you know best. Guests are introduced by precedence of rank, lowest rank first.

B. Order of Introduction Rank as here listed would follow the order of introductions, that is from the lowest to the highest. 2. Order (NOTE: Should be done in group or groups to save time, except for those specified) Knights of the York Cross of Honor 330 Masons of the Ancient Accepted Scottish Rite Past Grand Officers and Deputies of other Bodies Past District Deputy Grand Masters of Ohio Active Grand Officers of other bodies by rank District Deputy Grand Master (not on official visit) Grand Lodge Officer (Ohio) in order of rank from Grand Tyler through Deputy Grand Master Past District Deputy Grand High Priests Past Grand High Priests District Deputy Grand High Priests (not on official visit) Grand High Priest (always alone) District Deputy Grand High Priest (on official visit) (alone) District Deputy Grand Master (on official visit) (alone) Grand Master of Masons in Ohio (alone) C. Titles and Modes of Recognition 1.

This information is contained in the Appendices of the Manual of Suggestions for Chapter Officers.

40 ROYAL ARCH RESEARCH ASSISTANCE (R.A.R.A.) What is Royal Arch Research Assistance? Since its conception in 1974, Royal Arch Research Assistance (R.A.R.A.) has been the world's leading philanthropy dedicated to helping children with Central Auditory Processing Disorders. R.A.R.A., through contributions of the General Grand Chapter of Royal Arch Masons International, supports the Center for Central Auditory Research at Able Kids Foundation, where efforts are being made to understand and treat individuals with Central Auditory Processing Disorders. The Beginning At the 1972 Trienelnial meeting in Las Vegas, Most Excellent Edward Selby, Past Grand High Priest of Ohio and Grand King of the General Grand Royal Arch chapter International, proposed at the Grand King's meeting that the General Grand Chapter should have a unique Philanthropy, one that would not detract or duplicate existing charities. In 1974, R.A.R.A. was born after extensive investigation. The plans were implemented in 1975 during Most Excellent Companion Gordon Merrick's term. What is Central Auditory Processing Disorder? Children with CAPD typically have completely normal hearing acuity and have no difficulty understanding very soft speech in quiet environments, such as a soundproofed room. However, because of inefficiencies in their central auditory nervous system, that is, their brainstem and cortex, these children often receive auditory messages in a distorted or incomplete manner, even in minimally noisy situations. Because of their difficulty with understanding speech, these children often develop academic, emotional, and social problems. Researchers at ~e Center for Central Auditory Research have discovered that as many as 15% to 25% of school-aged children have CAPD, and nearly 40% will fail at least one school grade due to this disorder, despite normal intelligence. Children with CAPD frequently misunderstand verbal instructions, are easily distracted or confused in minimally noisy places, and fail to perform up to their potential. In noisy environments, these children experience a listening chaos" and become frustrated, underachieving students. What Causes CAPD? The causes are still a mystery and speculation covers a wide range: 1) difficulty during the mother's pregnancy or during the birth process; 2) illness, disease and high fever in early life; 3) medications; 4) alcohol and drug use; and 5) environmental pollutants. There does seem to be evidence to support the fact that some cases are the result of genetic transmission, or, in other words the condition is apparently inherited from their parents. Some types of accidents to the head can cause damage to the brainstem and brain and result in a Central Auditory Processing Disorder. What is Being Done?

41 Researchers at the Center for Central· Auditory Research are conducting exhaustive studies as to prevalence and management of CAPD. Exciting results have occurred for many children with specialized use of acoustic earplugs and earmuffs, strategic classroom seating arrangements. PM wireless microphone systems, and even electronic manipulation of speech signals used to enhance the intelligibility of speech. But before effective management can be initiated, children must first be identified as having CAPD. The Center for Central Auditory Research has seen hundreds of children from across the nation so that they may be administered a battery of special tests designed to identify deficiencies in their central auditory nervous systems. A number of these tests were designed by researchers at the Center are used around the world. Upon identifying the existence of CAPD, the children and their parents receive an individualized management program for home and school to offset debilitating effects of a Central Auditory Processing Disorder. Most rewarding are the reports from parents, teachers, and children about how the work by R.A.R.A. and the Center for Central Auditory Research has improved the lives of hundreds of children with Central Auditory Processing Disorders. Though there remain many unanswered questions about the nature, cause, and treatment of CAPD, R.A.R.A.' s persistent efforts continue to impact thousands of children and their families. The study of central auditory function is an intriguing endeavor. A central auditory processing disorder impacts the academic, work, and social behavior of the child and adult. We have been fortunate to be able to continue this study with the support of Royal Arch Research Assistance. With a multidisciplinary approach which combines the expertise of individuals in various disciplines, we hope to expand our efforts in the study of this unique perceptual disorder. Hopefully, we will be able to make an even greater contribution in the enhancement of functioning of individuals with Central Auditory Processing Disorders. How Can I Help? If you would like to take part in helping children with Central Auditory Processing Disorders, you can send your contributions to: Grand Secretary, Grand Chapter of Ohio Please make your check payable to "R.A.R.A." Certificates are designed for contributions of$25.00, $50.00, and $100.00. A $1,000.00 contribution receives a very impressive lapel pin with a keystone in the~ center. Additional contributions of $500.00 add a small diamond to the pin. Certificates and pins are awarded to both individual donors and donating organizations. Donations are IRS deductible. Other then the certificate and pin, a greater incentive might be that the research you have funded in part might very well have brought a better life to someone who is affected with CAPD, a serious learning disability.

ABLE KIDS FOUNDATION 315 WEST OAK STREET, SUITE 101

42 FORT COLLINS, COLORADO 80521 TELEPHONE: 970-226-ABLE (2253) FAX: 970-226-0411 http://www.ablekidsfoundation.org

ROYAL ARCH FOUNDATION In 2001, several Royal Arch Masons felt there was need for a charity that could be supported by the Ohio Royal Arch Masons – something in Ohio that we could ―put our arms around.‖ After several meetings, we were introduced to Edieann Didiam, President of the Adopt America Network, headquartered in Toledo. Her presentation on the need to place special needs children into permanent homes – those children with emotional or physical handicaps; older children and teenagers; sibling groups; minority or mixed race children – the kids that are in the foster care programs - the kids that no one wants to adopt, convinced us that we had found the charity we were looking for. Subsequently, in 2002, the Royal Arch Foundation was formed. Chairman of the Grand Chapter’s Jurisprudence committee, George Hall, submitted Articles of Incorporation to the state of Ohio and filed for 501(c)(3) status with the IRS. We were incorporated by the state and were granted our 501(c)(3) status by the IRS in September, 2003. Nine trustees plus a Foundation secretary were selected to serve on the Foundation board. Subsequently, a resolution was passed that the Grand High Priest, and each of his successors, immediately following his installation into office, appoint three (3) trustees to serve on the Royal Arch Foundation board for period of three (3) years. The original founding trustees and secretary were: Robert Crabbs, President James McDonald Robert Wise Wayne Dill, Vice-President Jean Justus Robert Draye Jim J. Buckingham Garis Pugh Kermit Zimmerman Robert D. Blankenhorn – Foundation Board Secretary The Foundation adopted the following Mission and Vision statements: “The mission of the Royal Arch Foundation is to support the charitable endeavors of the Grand Chapter of Ohio through our involvement with an Ohio based charity. We will do this by providing financial support through various fund raising activities and by encouraging an active participation by our membership with our selected charity.” “The vision or goal of the Foundation is to become the charity of choice for all Royal Arch Masons in Ohio; to keep our membership informed of our activities; to encourage the financial support of the Foundation; to generate funds through innovative fund raising efforts; to involve all Royal Arch Masons with the activities of our selected charity; and to create a permanent endowment fund to ensure the financial viability of the Foundation for the future.” To recognize those Companions, Chapters and Districts for the financial support, the Foundation established the following protocol: A Chapter donating an amount equivalent to $1.00 per member will receive a certificate for 100% participation; an individual, Chapter or District donating $100.00 will receive a silver certificate; a $250.00 contribution will be recognized with at gold certificate. $500.00 is a lapel pin with a Sapphire; $1500 an Amethyst; $2500 a Ruby; and at the $3500 level, the stone will be a diamond. The $3500 level equals the cost to AAN to place one child in a permanent home. (The four stones correspond to the colors of the 4 banners of the Royal Arch degree.) Unlike some other charities where awards are based upon an

43 annual donation, all contributions to the Foundation accumulate and the award is continually upgraded to the next level. A small percentage of donations are held by the foundation to pay for administrative expenses – this includes postage, the cost of certificates and lapel pins, brochures, etc. No salary or expenses are paid to any of the board members. (All donations to the Foundation should be sent to PO Box 511, Shelby, OH, 44875 – not to the Grand Secretary’s office.) In 2005, the Foundation formed an Endowment fund to ensure our long term financial viability. To help fund the endowment, the Foundation sponsors a silent auction during the annual Grand Chapter Convocation. Ohio Royal Arch Masons are encouraged to share the message of the Royal Arch Foundation and our connection to, and our support of Adopt America Network’s efforts of special needs adoption, not only within our Chapters, but as well as our communities, churches, and other civic groups. We ask that you visit the Adopt America Website: www.adoptamericannetwork.org for additional information on special needs adoption. They feature photos of available children, annual reports, various articles, and current activities within their organization. Please note they feature the Royal Arch emblem on their website! The Royal Arch Foundation – “Ohio Royal Arch Masons helping an Ohio based charity.” ROYAL ARCH WIDOW DEGREE Several years ago, Companions of Tyrian Chapter No. 34, of Cut Bank, Montana, conceived the idea of entertaining their wives in lieu of a convocation of the Chapter. A humorous" initiation" ceremony was prepared, and it became so successful that it has been repeated from year to year. Requests poured in from all over the country for information as to its ritual and the method of conferring the degree. The Educational Bureau of the General Grand Chapter, Royal Arch Masons International, PO Box 489, Danville, KY 40423-0489 secured the copyright and now will provide the ritual to any Secretary or a regular Chapter at approximate cost of printing and mailing. Membership cards for the ladies will also be supplied in the same way. The conferring of the degree, using this ritual or portions thereof, by other than a regular Chapter of Royal Arch Masons will be regarded as an infringement of the copyright. This is the only stipulation required. This would be an outstanding activity to provide for an evening of fun with the ladies and Companions of your Chapter. Rituals sell for 6 for $2.25. Why not plan this enjoyable program as a part of your year? Write now to the General Grand Secretary at the above address for rituals.

CHAPTER SUPPORT OF YOUTH ORGANIZATIONS

DeMolay -- Rainbow -- Job's Daughters We urge you and your Chapter officers to re-evaluate your support of the fine youth organizations. Are Masons falling down in their responsibilities to these youth organizations? Do they suffer from lack of support and guidance of Masons? Unhappily, this may be true! We urge you to talk to the leaders of the youth organizations in your area to ascertain how your Royal Arch Chapter can help. DeMolay, Rainbow and Job's Daughters welcome the assistance of all Masons regardless in which Masonic Body they are particularly active. Here is a real opportunity for Royal Arch Masons to serve God, their country and their fellowmen! Every Chapter (perhaps in conjunction with other York Rite Bodies) should have a yearly DeMolay, Rainbow, and/or Job's Daughters Night -- to honor these fine young men and women, to tell them and their families about Masonry. This can be an outstanding social event, so we urge you to start your planning at once.

44 The following are just a few examples of how you can actively help your local DeMolay, Rainbow and Job's Daughters Be helpful. Accept them as an important adjunct to Masonry. Encourage them to develop and mature through constructive experiences. Provide a suitable meeting place. Let them share your pride in the Temple. Give them the opportunity to be helpful. a. Serving dinners b. Directing parking c. Checking coats d. Posting colors e. Ushering f. Assisting with Temple maintenance g. Take an interest in their program. 5. Attend their meetings. 6. Support their activities. a. Car washes b. Dinners c. Awards night d. Athletic events e. Installations 1. 2. 3. 4.

7. Do things together a. father-son banquet b. father-daughter banquet c. field trips d. service projects e. Assist in the construction of equipment and paraphernalia 8. Include their announcements in your bulletins. 9. Be alert for prospective members -- sons, daughters, grandsons, granddaughters, nephews, nieces, neighbors -- and submit their names to your local group for follow-up. 12. Serve on the advisory councils. 13. Offer individual counseling in your specialized vocation or hobby field. 14. Walk side by side with them, not in front or behind them. 15. Young people reflect adult and societal attitudes and behaviors -- set a good example.

****************** OHIO MASONIC HOME Our Ohio Masonic Home on the hill in Springfield, Ohio is one of the finest facilities of its kind in the nation. The care and comfort of our residents is the prime concern of the Trustees, Administration, and the Staff. From first hand knowledge, we can tell you that the Home is supplying, to the best of their ability, a well rounded care program. The facilities include a hospital and an extended care center which are considered as fine as any in the country. The 325 plus residents at the Ohio Masonic Home are well cared for in all aspects of health care, and really appreciate what we as Masons are providing for them. The Endowment Fund of the Ohio Masonic Home is a most vital source of income for the operation of our Home. This Fund is a permanent fund that has accumulated over the years, the result of the generosity and concern of all our brethren and companions. It is prudently invested and only the income there from may be used for the operation of the Home. Presently the income provides over one third of the money needed for Home operation. With the ever-increasing cost, it is imperative that the Endowment Fund continue to grow. We urge every Ohio Capitular Mason to

45 continue to support this vital lifeline through voluntary contributions such as bequests, memorials, wills and outright gifts. May we suggest that you plan a pilgrimage to the Ohio Masonic Home as one of your projects during the coming year. Learn more about our Home first-hand. The residents and staff of the Home always welcome visitors and are very happy to give you a personal tour. Simply contact the Director of Marketing and Admissions or the Chief Executive Officer of the Home at 513-325-1531 to arrange for such a visit. We guarantee you a pleasant and exciting visit and that you will come away feeling extremely proud that you are a Mason and that you are contributing to such a worthwhile cause.

46 GRAND CHAPTER OF ROYAL ARCH MASONS OF THE STATE OF OHIO

PRICE LIST OF FORMS, PAMPHLETS, BOOKS (Effective 08/01/97) FORM NO.

DESCRIPTION

Prices/ea. in lots of at least:

1.00

10

50

2

Petition for Membership on Demit

0.08

.07

.06

3

Petition for Restoration from Indefinite Suspension

0.08

.07

.06

4

Demit (or withdrawal)

0.08

.07

.06

8-b

Mark Blank

0.08

.07

.06

9

Notice of Suspension

0.08

.07

.06

Notice of Indefinite Suspension

0.08

.07

.06

Petition for Membership on Transfer; Application for Transfer Certificate; and Notice of Election to Membership (3 forms on one sheet)

0.02

.02

.02

.02

.02

0.35 0.35

0.30 0.30

0.25 0.25

0.75

0.75

0.25

0.35 0.35

0.35 0.30

0.25 0.25

10 99-a 99-A-4

Transfer Certificate (used in response to Forms 99-a above)

0.02

Certificate of Honorary Membership

0.15

Diploma

1.00

CODE of the Grand Chapter (contents only)

2.50

BINDER FOR CODE of the Grand Chapter

3.50

Red Roster

1.00

Chapter Management Manual -- At least the High Priest, King & Scribe should have this

8.00

collection of management ideas, "how-to" materials, educational articles, etc.

Manual of Suggestions for Chapter Officers, sometimes called Officers Manual -- Every 1.00

1

chapter officer should have this collection of suggestions to assist him in the discharge of his duties in a proper manner and to encourage further search to add to Masonic Proficiency.

EDUCATIONAL BOOKLETS: The Capitular Rite

2

1.00

Lessons in Capitular Masonry by C. C. Hunt 3 4

Volume 1 Volume 11

The Mark Master Degree

6

Rival Grand Lodges of England by C. C. Hunt 7 8

Volume 1 Volume 11

9

Officers of Chapter of Royal Arch Masons by C. C. Hunt

0.25

0.22

0.20

10

Life and Times of Laurence Dermott by Charles J. Meek

0.25

0.22

0.20

11

The Philosophy of Freemasonry by John Harshman, PGHP

0.25

0.20

0.20

12

Masonic Philosophy for Today by Rev. G. M. Cordner

0.15

0.12

0.11

BOOKS: History 0/ Royal Arch Freemasonry in Ohio by Selby and Walker, PGHP's .............................. 2 Volume Set for $10.00 plus shipping

PROCEEDINGS OF OHIO CHAPTER OF RESEARCH (Collections of Masonic Articles) hard-bound unless otherwise noted (all prices plus postage)

47 Volume 8 (hard) Volume 9 (soft) Volume 10 Volume 12 Volume 13 Volume 14 (soft) Volume 16 Volume 17(soft) Volume 18(soft) Volume 19(soft) Volume 20(soft) Volume 21 (soft) Volume 22(soft)

$7.00 each 5.00 7.00 7.00 7.00 7.00 11.00 6.00 6.00 (for hard $11.00) 6.00 (for hard $11.00) 6.00 (for hard $11.00) 6.00 (for hard $11.00) 6.00 (for hard $11.00)

PROMOTIONAL MATERIALS: (for potential candidates) The Long Sought Word 05 each (also see York Rite Cooperation Committee pamphlets)

MATERIALS AVAILABLE AT NO CHARGE: TWENTY-FIVE YEAR MEMBER CARDS SERVICE EMBLEMS - Presented by Grand Chapter to Companions having a cumulative membership of fifty, sixty or sixty-five years. Secretaries must request the pins from the Grand Secretary, and if the member lives out of the local area, the request must include full street address. TAU CARDS - To be presented to a Companion whose name appears first as recommending a petitioner? To be signed by the High Priest and Secretary, and is a certificate of appreciation for the recommender's efforts. A ceremony should be made of the formal presentation. TRIPLE TAU CARDS - Same as Tau Card, except it is for a Companion who has been first line signer on 3 or more petitions within the year. SAGA OF THE HOLY ROYAL ARCH - 28 minute sound film on the history and background of the Royal Arch Degree. Suitable for TIlE LONELY WORLD - 20 minute sound film on the work of Royal Arch Research Assistance. Return postage only. Also available on VHS video. Order from: Grand Chapter Secretary

YORK RITE COOPERATION COMMITTEE PRICE LIST The following printed materials are available from this office at cost:

YORK RITE PETITIONS: (for Degrees and Orders)

$0.05 ea.

(This is a petition for all Three Bodies in one tear-apart sheet. It can be used for any one Body, or for all three Bodies. It has been up-dated, slightly reformatted, and newly reprinted.) THE YORK RITE OF FREEMASONRY (A 12-page promotional booklet, $0.15 ea. 3.7" X 6", for candidate prospects. Slightly revised and newly reprinted.) THE UNITY OF THE YORK RITE (An 8-page promotional booklet, 3.7" X 6", $0.15 ea. for candidate prospects. Slightly revised and newly reprinted.) THE YORK RITE OF FREEMASONRY, A STORY & HANDBOOK, $1.25 ea. by Frederick Speidel (80 excellent pages of information, 5.3" X 8.4", for members or potential members alike.) (This is also available in lots of 100 from the Grand Encampment at $1.00 ea.) YORK RITE CERTIFICATES (or Passports) $1.00 ea. (13" X 17", blue print on white, with faint red background emblems) Please note that postage and shipping costs are in addition to the above prices. Oder from the Grand Chapter Secretary

48

49

50

Increase Your Knowledge of Masonry! (orders from this sheet will be drop-shipped by supplier

51

52 Form 1998

Subscription Rates 1 year $5.00 2 year $10.00 5 year $15.00 Life $50.00

53

Manual for MEMBERSHIP DEVELOPMENT

54

MANUAL FOR MEMBERSHIP DEVELOPMENT ************* PREFACE October, 1977 This Standard Operating Procedure (S.O.P.) is presented to the Grand Chapter of Ohio, and the responsibility of its success lies with all Royal Arch Masons. The contents of this manual represent a collection of material that has been correlated into a symmetric approach to assisting ourselves in solving mutual problems. It is the sincere desire of your committee that everyone will accept this responsibility and promote these programs to a successful completion. While to many this may seem like a repeat on things that have been presented before, there should be no doubt in anyone's mind that the execution of this plan will be different. Remember, success in any endeavor requires leadership, work and enthusiasm. Membership Development Committee (the Committee of 1977) Paul Nyitray, DDGHP, 8th Dist., Chairman Floyd Cooper, DDGHP, 2nd Dist. Dale Dowrey, DDGHP, 3rd Dist. Louis Kokenyessy, DDGHP, 20th Dist.

John Hutson, DDGHP, 14th Dist H.. Howard Beeman, Grand Master 1st Veil Herbert Barrett, DDGHP, 7th Dist

************* MEMBERSHIP DEVELOPMENT COMMITTEE PURPOSE: The purpose of the Membership Development Committee of the Grand Chapter is to stimulate the growth of membership in Royal Arch Masonry and the advancement of the York Rite. PROCEDURE: A. Total involvement of the present membership. B. The acquisition of new members. ORGANIZATIONAL CHART: (See attached)

THE CHALLENGE: To get the complete cooperation of every Royal Arch Mason from the Grand High Priest down, in total involvement and Standard Operating Procedures. (S.O.P.)

55

MEMBERSHIP DEVELOPMENT COMMITTEE ORGANIZATIONAL CHART

Grand Chapter

M.D.C.

Grand Chapter Officers

D.D.G.H.P.

D. E. O.

High Priest

M.D.C. Chairman

Social Activities

Public Relations

Welfare

Petition s

C. E. O.

Education Committee

Reinstatements

56

PHASE I:

The High Priest will organize and orientate the several committees to develop Membership, both present and future, with the aid of the constituent Chapter's Membership Development Committee.

PHASE II:

The High Priest will appoint a Membership Development Committee Chairman. Committees will be expected to make a report at each stated meeting. This chairman should be the most enthusiastic, energetic and positive thinking Companion available in the Chapter.

PHASEJII:

It is the responsibility of the Membership Development Committee chairman, with the approval of the High Priest, to appoint a chairman for each of the following committees, and this chairman, in turn, appoint the remaining members of his committee:

(1) Petition Committee: (Invitational committee to secure new petitions) (2) Reinstatement Committee: (To make personal contacts to avoid suspension and to personally encourage reinstatements. (3) Welfare Committee: (A personal contact and Chapter support for the sick, distressed and destitute Companions to minimize suspensions and demits.) (4) Public Relations Committee: (To promote and publish all the activities and to coordinate the programs of the Grand Chapter with the subordinate Chapter.) (5) Educational Committee: (To secure and present educational material from the Grand Chapter to the subordinate Chapter and to inform the Companions in promoting Royal Arch Masonry.) (6) Social Committee: (To promote activities among the Companions and/or their ladies and families.) Information concerning the activities of the Committees should be available for the D.D.G.H.P. at the time of annual Inspection, and at any other time he may desire.

57

PETITION COMMITTEE Remember our unique position in Capitular Masonry! Nowhere in any of the other Masonic Bodies will you find where a candidate will receive, by means of a private whisper, the secret of a Master Mason. This is the strongest reason we have to convince a Master Mason he first should become a Royal Arch Masons. CHAPTER (R.A.M.); A. Appointing Local Petition Committee 1. Companions who are willing, interested and will take an active part. 2. Form Petition Teams (a) Chapter officers, Chapter PHP's and Chapter interested Companions (b) Chapter members who are Blue Lodge officers, Council officers and Commandery officers 3. Make such teams competitive, giving appropriate recognition at end of year to teams securing petitions. B. Have regular meetings of local Petition Committee (1) Progress of each member and teams (2) Additional ways and means to obtain petitions C. Make progress report at each regular Convocation D. The Grand Chapter Membership Development Committee encourages and recommends York Rite Festivals and Royal Arch All-Degree Days. (1) Schedule such events far enough in advance (2) Promote it wisely (3) Can be a Chapter event or a District event E. Encourage other Companions to get involved. SYMBOLIC BLUE LODGES: A. Contact local and surrounding Blue Lodges. B. Attend Blue Lodge meetings, individually or as a group. Assist them in promoting Masonry, for the purpose of securing new members. Work hand in hand with Blue Lodges in every way possible. C. Appoint a representative from each Chapter to each local and surrounding Blue Lodge to serve as a liaison person and one who prospective members may contact for further information. D. Secure a list (names) of Masons who are not members of a Chapter. (1) This can be accomplished by the High Priest and/or Secretary of a Chapter, working through the Worshipful Master and/or Secretary of Blue Lodges. (2) Contact these Masons personally and explain what we have to offer them, also what part Chapter Masonry plays in the overall Masonic picture. Every Master Mason should be afforded the opportunity to continue his York Rite Masonry.

OBTAINING PETITIONS -- A YEAR ROUND TASK

58

REINSTATEMENT COMMITTEE PURPOSE: To stimulate the active attention of all Companions, to avoid or reduce losses to Chapter membership by suspensions, and encourage reinstatements. A. Suspensions 1. Obtain list of names, addresses and phone numbers from Chapter Secretary of delinquent dues (6 months in appears as prescribed by the Code covering suspensions.) 2. Complete the history of each Companion on suspension and demit form S.O.P.-2-77 (see form on following page) 3. Those members who are about to be suspended, or are requesting a demit: (a) Make a personal visit to each Companion and attempt to gather the information outlined on the form. (b) Work with the Welfare Committee regarding those Companions who are unable to pay dues because of sickness, distress and destitution. 4. Visit as a Committee (2 or more), never alone if possible. 5. Promote interest of Chapter to the Companion and secure reasons for delay of payment of dues. 6. It is strongly suggested that no chapter will issue a demit or suspend a Companion for non-payment of dues without first making a personal contact and finding out his reasons. 7. If such Companions listed in paragraph six (6) above reside where it is not feasible to personally contact them, forward them an appropriate letter attaching copy of form mentioned in paragraph three (3). 8. Report to High Priest monthly for recommendations. 9. Committee Secretary or Chairman to keep names on file cards for further action. Report progress to Chapter and Secretary. B. Reinstatements: 1. Obtain list of names, addresses and phone numbers from Chapter Secretary of: (a) Recent suspensions (b) More than one (1) year suspensions 2. Set up visitation by calling Companion and secure an appointment for visitation. 3. Visit as a committee (2 or more) but never alone. 4. Promote interest of Capitular Masonry, York Rite and the Fraternity as a whole. 5. Report monthly to High Priest on progress. 6. Committee Secretary or Chairman to keep names on file for further follow-up and action. Report progress to Chapter and the Secretary. 7. Refer to Grand Chapter Code on regulations covering reinstatements.

THE CHALLENGE: To make all Companions aware of Masonic responsibilities and develop programs to reverse practice of suspending Chapter membership.

59

STANDARD OPERATING PROCEDURE At the request of the Grand High Priest, all Royal Arch Chapters in this Grand Jurisdiction have been asked to make a personal visit to a Companion who is requesting a demit or is about to be suspended, and ask the following questions. Hopefully, all Companions will cooperate. This information is vital to the Grand Chapter and to the Membership Development Committee. Name __________________________________________________________________________ Address _________________________________________________________________________ Date of Birth _____________________________________________________________________ Chapter Name & Number __________________________________________________________ Date of Exaltation _________________________________________________________________ If you are a member of the following bodies, please give name and number If Council ______________________________ Scottish Rite __________________________ Commandery _________________________ Shrine ______________________________ Demit Date __________________________

Suspension Date ______________________

Reason for Either: ________________________________________________________________ ________________________________________________________________________________ ________________________________________________________________________________ If a demit, what Chapter will you join? ______________________________________________________ Do you understand the rules that cover demits or suspensions? ____________________________________ Date of visitation ________________________________________________________________________ Chapter Representative's Name _____________________________________________________________ Chapter Name & Number (if different from the above) __________________________________________

Please send a copy to the Grand Secretary and one to the Chairman of the Membership Development Committee.

60 WELFARE COMMIITEE The Welfare Committee should offer personal contact and Chapter support for the sick, distressed and destitute Companions to minimize suspensions and demits, and to work hand in hand with the reinstatements on suspensions and demits. 1. This committee should consist of a minimum of three (3) members and a maximum of as many as can be included to serve. 2. This committee must make a report at a stated meeting at least once a month. 3. Personal contact. (a) Observe general environment (b) Tactfully suggest temporary remedies (c) Exhibit a total genuine concern for the welfare of the Companion (d) To make sick calls at the hospitals or in the home, and to make follow-up visits, if required. To show the sick, distressed and destitute that Masonry really cares.

************* PUBLIC RELATIONS PURPOSE:

To stimulate activities of Companions, Chapter functions and local community projects and to make the general public aware of the ideals of Masonry.

1. Set up a committee (3 or more) to actively secure ideas, formulate plans and present same to the Chapter for possible consideration and action by the Chapter. 2. The concept of "public relations and/or publicity" needs to be defined. There seems to be two aspects of this area. Perhaps "publicity" can refer to information for members, while "public relations" can extend beyond the members into the community. Granted, in many cases the two areas overlap. 3. To make all Companions aware of the Masonic responsibilities to one's self, the Chapter and to the general public. Also to promote the POSITIVE IMAGE OF MASONRY in the following manner: To create your Chapter's image To develop your Chapter's image within the District To project your Chapter's image to the Grand Chapter To project your Chapter's image to the community at large Public Relations is Your Chapter's Communication

61 EDUCATIONAL COMMITTEE To secure and present educational material from the Grand Chapter to the Constituent chapter and to inform the Companions in promoting Royal Arch Masonry. 1. The High Priest announces his Educational Officer the night of his installation. 2. The Educational Officer is instructed to work closely with the District Educational Officer and/or the Grand Chapter Education Committee. 3. A minimum of two (2) educational programs be set up by the Chapter's Educational Committee and the High Priest be advised of their action. 4. The Educational Officer through the Secretary of the Membership Development Committee of the constituent Chapter sends to the District Deputy Grand High Priest an outline of his program before September 1st of each year. This information should include the proposed dates, subjects and speakers. A listing of educational material may be secured from the following: 1. Office of the Grand Secretary of the Grand Chapter of Ohio. 2. Educational Bureau -- P.O. Box 489, Danville, KY 40423-0489 (the Education Bureau of the General Grand Chapter)

Education is More Light in Masonry

************ SOCIAL ACTIVITIES The Chairman of the Membership Development Committee should appoint a Companion to take charge of all social activities. This Companion should have contact with outside sources of entertainment and should have the ability to project and develop ideas that will be of interest to the Companions, their ladies, their families and their friends. Social activities are a part of the communications that are essential to maintaining Chapter attendance and encouraging members to return to their Chapter. The following items are minimum requirement: 1. Master Mason Night -- Entertainment, friendship, fellowship and fun 2. Annual recognition and awards night which can include 25 and 50-year presentations and Grand Chapter awards 3. Family or Ladies Night, with special entertainment The following are additional activities which you may consider for your social year. 1. 2. 3. 4. 5.

Pot luck dinners Royal Arch Widows Degree Old Timers Night Father and Son/Daughter Night Other activities (your own ideas)

It is recommended that the High Priest and the Worshipful Master work together and announce each others social activities in their Chapter and Lodge.

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PHASE IV: "SPARK PLUG PROGRAM" One of the definitions that Webster has of a "Spark Plug" is: "to inspire, direct, or activate, as an undertaking, activity, or organization. One who serves as an animating force in an organization or undertaking. " The above quotes covers the intent of this phase of the Membership Development Program. It is vital that the Companions appointed to serve on the various committees of the Membership Development Program be of such caliber as to serve on each committee with enthusiasm and dedication. It is a proven fact that each phase of this program will be beneficial to your Chapter if the proper Companions are appointed to serve on these committees. BE YOUR CHAPTER'S SPARK

***************

PLUG!

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MEMBERSHIP DEVELOPMENT COMMITTEE ACTIVITY Chapter _____________________________ No. _______ District _____ Capitular Year________ High Priest Address ______________________________________________________________ Chairman: ______________________________________________________________________ (1) Petitions ________________________________________________ (2) Reinstatements ___________________________________________ (3) Welfare _________________________________________________ (4) Public Relations __________________________________________ (5) Education _______________________________________________ (6) Social ___________________________________________________ ACTIVITIES THIS YEAR

Date: ________________________ Signed: _______________________________________________

Form to be completed by the DDGHP at time of Chapter Inspection: 1st Copy -- Sent to Grand Chapter Membership Development Committee Chairman 2nd Copy--Sent to Chapter 3rd Copy -- Deputy's file.

64

MANUAL

for PUBLIC RELATIONS

65

MANUAL FOR PUBLIC RELATIONS Public Relations is an endeavor to create a favorable image or impression of something, some place, some one or some idea, and the reasons or purposes for creating this favorable image are infinite in number and scope. The key word in Public Relations is "IMAGE". The key to Public Relations is "Visibility with Pride". Three places where good Public Relations are needed by Chapters are as follows: 1. In the Symbolic Lodge 2. In the Chapter itself 3. In the Public at large The following pages contain suggestions and comments in each of these fields, along with some general comments on the subject of Public Relations.

Public Relations in the Symbolic Lodge: 1. Write congratulatory letters to all newly installed Worshipful Masters of Symbolic Lodges in which you obtain petitions. 2. If the Worshipful Master is a member of your Chapter, present him with a framed certificate of the Past Master Degree, or some other appropriate gift on behalf of his Chapter. 3. When a High Priest is elected, send a letter to his Lodge, stating the Lodge should take pride that one of its members has attained the esteemed position as Excellent High Priest of ____ Chapter No. _ _ , Royal Arch Masons. 4. Excellent High Priests, Past and Present Grand Officers and Past and Present Deputies might announce by letter their group visitation to one of the Symbolic Lodge Inspections. 5. Send congratulatory letters to each Lodge that receives Special Awards. Every time you send such a letter there are at least eleven officers listening. 6. Invite the Master Masons to attend the Royal Arch School and hear the first four lessons. 7. Stop saying "Do you belong to a Chapter?" Refer to the Chapter as a "Chapter of Royal Arch Masons". 8. Make use of all printed material that is available from the Grand Secretary's office. 9. Make arrangements with your local Worshipful Masters to show the Saga of the Holy Royal Arch in his Lodge. Prior to the showing of this film, either the DDGHP or yourself give a short talk on its background. After this introduction show the film. When the showing is completed have someone else present a brief story about the Chapter degrees and their relationship to the Symbolic degrees. Do not mention petitions at this time. Most of the questions regarding Royal Arch Masonry will be asked at the refreshment table. This is where you will obtain the petitions. 10. Develop an active ambassador program to promote Capitular Masonry in each Symbolic Lodge in your area.

Public Relations in the Chapter: 1. Assign a greeter, an officer or member to stand at the entrance to the Chapter Room to welcome all Companions. Never allow a Companion to enter or leave the Chapter a stranger. 2. Provide periodic entertainment for the Companions and their families. The membership is entitled to something other than business meetings and degrees.

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3. District Deputies and the High Priest should promote Special Awards Night, honoring outstanding Companions for service to Royal Arch Masonry. The event should be open to all Masons and their families. 4. Promote the Royal Arch Research Assistance Program in correspondence with the Companions. 5. Prepare a list of songs that can be used for a songfest, "Sing Along with Royal Arch Masons". 6. A well organized Chapter that operates to maximum efficiency providing interesting activities with a good line of communication with its Companions is Public Relations in action. (In addition to the above, take note of the material on Program Planning and Activities in other sections of the Chapter Management Manual.)

Public Relations With the Public: 1. Contact local radio stations for possible spot announcements of special Masonic events such as Religious Reaffirmation Services, etc. 2. Contact local newspapers for announcements of Masonic events. Be sure that the article presented states Masonry. This will benefit the Fraternity as a whole. 3. Plan a special "Get Acquainted Night". Invite your non-Masonic friends and their families to visit with you on this special occasion. Tell them what Masonry is and its place in our lives. Provide good entertainment and refreshments. This program could be a joint effort of Lodge, Chapter, Council and Commandery. 4. The Square and Compasses is the most recognized emblem associated with Masonry. It is a visual aid that tells the public that you are a Mason. We as Masons should wear this emblem, ever being reminded of the charge given to us as we stood in the northeast corner. LET'S SPREAD OUR LIGHT! NEWS RELEASES For this report I will give you tips on the category of Public Relations with the general Public, and concentrate on newspaper publicity. I have worked for a daily newspaper for almost 20 years and will offer suggestions for improving the public relations of your Masonic group from a newspaper's point of view. First, how many of you can say a photo and/or story appeared in your local newspaper following the election & installation of your Chapter's new officers? How many of you can saran announcement of each of your Chapter's meetings appears in the paper? If not, why? If you learn nothing more from this report, do this. Call the editor of your local paper and ask him what the policies of his paper are concerning your Chapter. Ask him: 1. 2. 3. 4. 5.

Will the paper use your news releases? What are the deadlines for news releases? Who will be writing your news stories? Are there any other requirements you should be aware of to help them do their job? Will they accept your photographs or will they send a photographer?

Many small daily newspapers and almost all weeklies are very much interested in our Chapter's activities and will publish them if we comply with their guidelines.

67 NOTICES AND PUBLICITY Notices of Convocations, Special and Stated, starting time and place and general purpose, may be given by postcard or in newspapers and bulletins, but names of candidates or the details of the business of the Chapter should be given only by first-class mail, addressed to individual members. Written notice of Convocations for inspection and for the election of officers must be given to each member of the Chapter at least seven days prior to the Convocation. Names and photographs of candidates or of officers in robes or of paraphernalia and furnishings should not be made public. Proper publicity is commendable, but flamboyant announcements or notices partaking of the nature of commercial advertising should never be a part of such publicity. Do not announce in the newspapers the degree cast and its titles, nor should Past High Priests or distinguished Masons be described therein as "Excellent", "Right Excellent" or "Most Excellent". Masonic titles thus loosely used tend to bring the institution into ridicule, as they belong only in the sanctity of the Masonic body. Err on the side of conservative publicity, rather than the spectacular or sensational. With that in mind, I offer these suggestions: Use the High Priest's and Secretary's names and office titles in all announcements. Use no candidate's names. Don't forget date, time, place, degree and refreshments. Publish the announcement the same day of the week, in the same section of the paper so members become accustomed to looking for the notice on the same day. 5. If in doubt on some item, call your deputy or don't use it. Discretion is the better part of velour.

1. 2. 3. 4.

6. Most papers do have announcement columns for your use either for free or for a nominal cost. Use them. Here is an example of a short announcement that can be changed to fit your needs: MASONIC NOTICE Regular convocation of McCutchen Chapter No. 96, RAM on Tuesday, Sept. 25 at 7:30 p.m. in the Masonic Temple. Conferring of the Royal Arch Degree, refreshments following the meeting. David Hines, H.P. Cleo Grossman, Sec.

In summary, call the editor for guidelines and find out to whom you should submit the release. I've worked for a newspaper for over 19 years and most editors are cooperative, and some are even human. You may be pleased and surprised with the results of one telephone call. Larger daily newspapers seem less likely to report our activities in their publications, but sometimes persistence pays off. DON'T GIVE UP! Those of you who say these tips will not help either haven't tried them or are pessimistic. In either case one phone call to your editor will end all doubts. In the event a publication refuses to use your release, other channels of communications are open, namely, other papers in your county and radio or TV stations.

RANDOM SUGGESTIONS FOR NEWS RELEASES 1.

Type and double space releases using wide margins, one side of the paper only. Include your name and phone number at the bottom of the release in case the paper may have a

68 question about some information. 2. Use Companions' middle initials only when necessary to identify Companions with same first and last names. 3. Don't use titles or list other Masonic honors. 4. Eliminate superlatives (delicious refreshments, for example). 5. Put most important item in 1st paragraph, then next, etc. 6. Turn in as soon as possible 7. Honor and don't abuse the paper's deadlines. Most of our releases can be written before the events and all necessary changes added later. 8. SPELL CORRECTLY! SUGGESTIONS FOR PHOTOGRAPHS 1. Ask if the newspaper is sending a photographer. 2. If a staff photographer arrives, stay with him or her and help identify and answer their questions. 3. If no photographer is sent, inquire as to the standards and deadlines. What type of prints will they accept? How about color prints? Some papers will give you a roll of film and will process it when you bring it in the next day. 4. Find a photo buff in your Chapter and use him. Most prints will be back from a film processor in one or two days. 5. Limit the number of people in the picture. NO HERD SHOTS. Papers are more likely to use photos with 3 to 5 persons. Photos with more people are too hard to identify and captions become too wordy. Some papers insist that only the presiding officer's photo be used.

For. examples of newspaper articles see the following: Also see the news release forms listed under "Installation" and "Inspection" in the Workbook section of this Manual.

69 Note how (PR) Public Relations of any type seem to always say Masonry and that it benefits the fraternity as a whole.

PUBLIC RELATIONS By the nature of our institution, Masonry is somewhat restricted in its Public Relation effort. By the same token much of what we are doing and plan to do ought to be given the media wherever our Chapters are located. The Secretary and the High Priest are key sources of public relations but they are concerned with pressing duties; it is therefore recommended that the High Priest of each Chapter appoint a Companion who shall be responsible for seeing that all stories, pictures, etc. are forthwith transmitted to the news media. (Give him a title of Public Relations Chairman.) It is also recommended that copies of public articles be sent to the Grand Chapter Public Relations Committee. When do you start? The answer is NOW. How shall you begin? The answer is simple -with the membership and the program of the Chapter. Some people are born with a natural news sense. With others it is the result of training, observation and study. What makes a news event? What are the ingredients of a good feature or human interest story? Listed here are some Chapter happenings that might seem ordinary but provide a good background for interesting NEWS. Inspection -- use names of unexpected important visitors. Installation -- use names of installing officers and those being installed. Special and social events -- including those for ladies Visitations -- both those by you and those made to your Chapter. Educational meetings -- name of speaker and picture if possible Awards -- 25 year and 50 year members, graduates of Royal Arch School Anniversaries -- 50 year -- 25 year -- 100 year, etc. Something new -- robes, equipment, newly decorated Chapter room, etc. Success stories of members, etc.

THE EDITOR'S EYE VIEW TELL IT LIKE IT IS If you were to ask a newspaper editor how you could help him the most (and thus rate more space in his paper for news or your Chapter) he would say: 1. BE ACCURATE -- Check every detail in your story. Identify names correctly and completely. Most newspapers also want each person's address unless his title or position is sufficient identification. 2. TELL ALL THE FACTS -- Do not try to be literary or express personal opinion. Simply answer the questions of "Who, What, When, Where, Why, and sometimes How". 3. WRITE IT IN THE THIRD PERSON -- Avoid personal comments. 4. KEEP IT SHORT -- Routine stories should not need more than one typed doublespaced page. 5. TYPE YOUR STORY -- Type it double-spaced, on your letterhead if possible. It should be on standard 81/2 X 11" paper, with a good margin on both sides. Put the most important facts in the first paragraph, adding additional facts or explanations in order of diminishing importance. 6. TIMELINESS IS ESSENTIAL -- A story has news value only if it is published in time for readers to feel that it is a current event. In short, the event must have happened recently, or must be expected to happen soon. If possible report before, not after it happens, in case the editor may want to send a photographer. 7. NAMES MAKE NEWS -- People like to read about people, especially about people they know. Use plenty of names, and be sure they are spelled correctly. Identify Chapter membership with news releases where possible. PICTURES MAKE ALL THE DIFFERENCE -- A picture is worth a thousand words.

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8. BULLETIN -- Where feasible, a bulletin of Chapter news should be distributed periodically to the members. This provides excellent Public Relations with your membership. A good bulletin should be informative, interesting and carry a short message from the High Priest, and should contain the following: 1. 2. 3. 4. 5. 6. 7. 8. 9. 10. 11. 12.

Date of meeting. Time of opening of Chapter. Work of the evening (Degree, if any) -- who will work. Sickness and Distress (Send card or call) Deaths, if any (send sympathy card to family) Coming events (One month in advance) Sojourner's Report of past and future visitations. Information concerning visit of Grand Line Officers (in advance). Information concerning visit of D.D.G.H.P. (in advance). Program of evening if no Degree (A must for every meeting). Report on past important events (Make it short). Short personal message from the High Priest, King or Scribe.

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OUESTIONNAIRE How often have you sat in Chapter and said to yourself -- I WISH We have listed a few of the most common wishes, and hope that you will check the wishes you would like to fulfill. We have left room for you to add any other wish you would like to do. I WISH I could work with: ()

The degree teams

()

Membership Development Committee

()

Special Program Committee

()

Make-up Committee

()

Educational Committee

()

Candidate Counselor, Buddy system

()

Take charge of the Robes

()

Be a Director of a degree

()

Be the Historian

()

The Paraphernalia -- paint it -- clean it -- revamp it

()

Be active in the District Association

()

Be the liaison man for the Association in the Chapter

()

Be a Chapter Ambassador to a Blue Lodge

()

Public Relations -- visit other Chapters -- visit Lodge to promote Royal Arch Masonry

()

I could enter the officer line

()

I could fill one station only, and not progress in line

()

The Chapter would have an informal meeting just for open conversation about the Chapter -- How to help the Chapter to obtain petitions, better degree work, better officer work, raise funds, etc.

()

I have a special talent that I would like to use in Chapter -- music, art, slides, special subjects, etc.

Please fill in your name, address and phone number:

----------------------------------------------------------------------------------------------------------------

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Lesson Outline Public Relations Welcome all those in attendance and introduce the subject Public Relations that you will be discussing. Give a brief synopsis of the subject matter that you will be covering and encourage those in attendance to take notes. Encourage them to refer to the Chapter Management Manual for additional information and for proper news releases. Explain that as the instructor you can only present the program and when you are finished it is up to them to implement it. Subject matter to be covered: 1. What is Public Relations 2. Purpose of Public Relations 3. Benefits of Public Relations 4. Public Relations in our Lodges 5. Public Relations in our Chapters 6. Public Relations and News Releases 7. Summary of Public Relations 1. What is Public Relations? a. Public Relations is a way or means of creating a favorable opinion, image or impression of some thing, some one, some place, or some idea. 2. Explain the purpose of Public Relations in the Masonic Fraternity. a. Its purpose is to provide all Masons and the public with a basic knowledge of the Masonic Fraternity and York Rite Masonry. b. Its purpose is accomplished by creating a positive relationship with the public. b. Its purpose is to encourage all Masons to get involved in community affairs. c. Its purpose is to create a favorable image or impression. d. Its purpose is to provide programs to promote York Rite Masonry. e. Its purpose is to provide Chapters with proper news releases. 3. Explain the benefits of Public Relations: a. Public Relations can create positive images of Freemasonry by promoting the benefits and philanthropies. 1. By promoting the Ohio Masonic Home and what it can do for all Masons. a. By providing in-home health care at the Masonic Home. b. By providing alternate living quarters in the housing development. c. By promoting the philanthropies of the Masonic Fraternity and all appendant Bodies. 1. Philanthropies: a. Ohio Masonic Home b. Scholarship Fund c. Relief for Widows and Orphans d. Masonic Service Organization d. Public Relations in the Lodges can be accomplished in many ways: 1. By assigning Companions to visit the Lodges within the Chapter's area and promote York Rite Masonry. 2. By seeing that the Brothers in the Lodge are welcomed and introduced to Capitular Masonry. 3. By inviting the members of the symbolic Lodges to attend the schools of instruction on the History of Freemasonry.

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4. By promoting a York Rite night in the Lodge and show the film Saga of the Holy Royal Arch, Unseen Journey, or Lonesome World. 5. As a York Rite Mason attend the installations and election of officers of the Lodges in your area. It is never ending what you as a York Rite Mason can and should do to promote Royal Arch Masonry in our Lodges. Just your Presence, your Attitude and Willingness to share the lessons of Royal Arch Masonry will secure candidates. Share the fact that Masonry is like a book of knowledge -- why read only the first few pages when the whole book is available?

4. Philanthropies of the Grand Chapter: a. Royal Arch Research Assistance for (auditory research) This philanthropy was adopted by the General Grand Chapter and has continued to be the philanthropy adopted by the Royal Arch Masons of Ohio. It is a research into the problems that children have when they do not understand or cannot comprehend what has been said to them. Sometimes, it is because it has been said too fast, too slow, too loud or many times may include background noise that distracts and confuses the child which causes anxiety and frustration. This is a research program and with our support, may some day benefit and aid children and adults all over the world. 5. Public Relations and News Releases: a. Methods and releases to the media. 1. When possible, direct mailing to the membership of the Chapter. 2. Write the news releases for distribution to the newspapers, radio stations, magazines or Masonic bulletins available in the area. 3. List the deadlines and publications dates. 4. Have a personal contact with the news media in your area and ask what you can do to help with your news release. 5. Events of importance for news releases a. Stated Convocations b. Annual Convocations c. Open Installations d. Re-dedications and Re-consecrations e. Special events, special people, special circumstances that pertain to the Companions of the Chapter will always make newsworthy items. 6. Preparing a Proper News Release: a. Type your name, address and phone number on the top of an 8th" by 11" sheet of white paper, list the release date, Chapter identification and date that you submitted the release. b. Double space the typing. c. Keep the article short and brief, making sure to cover all the important information, WHO, WHAT, WHEN, WHERE and WHY. d. Include all names and titles when applicable. Remember the public does not understand titles, so be discreet in their use . e. Avoid fancy or lengthy words that tell the same story as common words do. f. Start your news articles with the important part of the event, including all pertinent information. (See the Proposed Outline Form on the last page) 7. Summary of Public Relations: Public Relations is a way that we as Royal Arch Masons can express to the Companions and to the public in general more about what the Masonic fraternity is and what it stands for. If you know your subject, know your news media and learn what they will use, it will make your releases much easier.

-~

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Be brief but accurate. Don't ramble on or use fillers. Organize the facts and condense them, and you will get better results. Remember the five essentials: who, what, where, when and why. Train yourself to take notes on all of the vital facts and don't trust your memory. Remember that a wrong title or misspelled name can be embarrassing. Work with your Public Relations Officers and Committee Chairmen for information and assistance. Your purpose as a Public Relations Officer is to report news that has value to the Companions and the public in your area. There are many important ways that you can cover Public Relations and these suggestions are only a small part. Your hard work in promoting Royal Arch Masonry and Masonry in general will insure a future for generations to come. Respectfully submitted, 1993-1994 Committee on Public Relations REC Robert D. Crabbs REC Harley D. Kennedy REC John R. Gartrell REC John E. Bloom REC Robert A. Wise REC Richard E. McMasters

Grand Royal Arch Captain DDGHP 1st Dist. DDGHP 18th Dist. DDGHP 20th Dist. DDGHP 10th Dist. DDGHP 17th Dist.

Your News Release Outline Form Date John G. Doe Grand Chapter Ln. Royal Arch, Ohio 44881 419-326-6550 WHO:

Shelby Chapter #178, Royal Arch Masons

WHAT:

Special Convocation

WHEN:

Thursday, December 8th, at 7:30 p.m.

WHERE: Shelby Masonic Temple 1 Grand Chapter Lane Royal Arch, Ohio WHY:

A program will be presented on Royal Arch Research Assistance by Arthur Reeves, Past Grand High Priest and Chairman to the Grand Chapter of Ohio on Royal Arch Research Assistance.

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The Ohio Program of

MASONIC EDUCATION

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OHIO PROGRAM OF MASONIC EDUCATION By The Committee on Masonic Education of the Grand Chapter of Royal Arch Masons of Ohio ORIGIN AND PURPOSE: The origin of Masonic Education for Royal Arch Masons in Ohio occurred October 5, 1932 when the Grand High Priest, the late Most Excellent Companion Lyle S. Evans, recommended the appointment of a committee on Masonic Education to promote and disseminate information regarding the Chapter degrees, their origin and purpose, the history of the degrees, and their meaning. On approval by the Grand Chapter such a committee was appointed and has been active ever since in pursuing the task with which it has been charged. Through the years its methods have varied and have been subject at many times to adjustments depending on the needs of Capitular Masons and the resources at hand to satisfy them. At all times its objective has been to develop among Ohio's Royal Arch Masons an increased appreciation for the Chapter degrees and a sense of their historic worth in the general scheme of Freemasonry. From experience gained through trial and experimentation has come knowledge of what is desirable in well rounded Royal Arch organizations, and there results a program which will effectively serve Chapter Masons in this state as well as accomplish the objectives of the Grand Chapter. This Manual defines the Ohio Program of Masonic Education as it is practiced in the Constituent Chapter, the District, and the Grand Chapter through the Committee on Masonic Education. The Manual presents the constituted authority, the organization, the delegated responsibilities, the curricula, and the operation of the Ohio Program of Masonic Education under the Committee on Masonic Education. COMMITTEE ON MASONIC EDUCATION: (By-Laws, Sec. 5.03) There shall be a Standing Committee on Masonic Education of at least five members. At each Annual Convocation of this Grand Chapter the incoming Grand High Priest shall appoint such members to this Committee to plan, supervise and oversee the Educational Program of this Grand Chapter. In practice, the members of the Committee on Masonic Education are reappointed to succeed themselves in order to build continuity into the Educational Program. The Committee reports to the Grand Chapter each year, at the annual convocation, the work of the Committee during the preceding year and its recommendations for the coming year. The Education Committee members serve as a Board of Directors to organize, develop, promote and administer the Educational Program for the Grand Chapter of Royal Arch Masons of Ohio. The Committee as a whole considers and approves all committee matters. Each committee member is responsible for directing the affairs of one school, branch, or phase of the Educational Program under the supervision of the Committee as a whole. The duties of the Committee on Masonic Education are as follows: Supervise the Educational Program, and as occasion demands, recommend to the Grand High Priest and the Grand Chapter necessary revisions. Receive reports from the District Deputy Grand High Priests and the Educational Officers on the operation and progress of the Ohio Program of Masonic Education in the Chapters and Districts. Prepare, publish, store and distribute proper and appropriate material for use in the Educational Program. Prepare, publish and distribute each year a list of qualified instructors to supply the needs of any District or Region that lacks sufficient instructors to staff its own program. The Grand High Priest has further defined the duties of the Committee on Masonic Education as follows: Supervise the activities of its sub-committees. Develop programs and implement them for the training of officers in the constituent Chapters. Develop programs and implement them for giving pre and post degree instruction to candidates in the constituent Chapters. Operate Royal Arch Schools and Officers Schools of Instruction. Develop a Leadership Training Program, a Teacher Training Program, and such schools as may be necessary to effect these ends.

77 Develop instructional aids and textual material. Determine the course content and develop criteria for achievement. Explore additional programs of education and make recommendations concerning their implementation. Develop a particular publication for the Grand Chapter and its members, or for every Royal Arch Mason in Ohio. Develop means and methods of instructional evaluation and material evaluation. Develop means and methods to measure student achievement. Explore new methods of instruction, and develop, after thorough study, recommendations for their exploitation. Study the operation of the educational system with a view to making recommendations concerning alterations and changes.

MEETINGS OF COMMITTEE ON MASONIC EDUCATION: The Committee on Masonic Education shall convene annually at the Grand Convocation to review the progress of the Ohio Program of Masonic Education for the past year, make recommendations for improvement, and formulate plans for the coming year. The Committee on Masonic Education shall convene periodically on call of the Chairman during the Capitular year to review matters of a current nature.

STATE SHALL BE DIVIDED INTO DISTRICTS: (By-Laws, Sec. 25) The Grand High Priest shall, as soon as practicable after his installation, divide the state into districts for the purpose of annual inspection of Constituent Chapters, and shall place each district under the supervision of a companion who shall have regularly attained the title of Excellent, and who shall be known as District Deputy Grand High Priest, titled Right Excellent, and who as such shall have the right, in emergency, to appoint a suit-able companion or companions to act for him. In practice, the State of Ohio is divided into twenty Districts by the Grand High Priest for the purpose of inspection and contact with the constituent Chapters. Each District is in the charge of a District Deputy Grand High Priest who is the personal representative of the Grand High Priest. Each District Deputy Grand High Priest is appointed to serve one year, but is usually reappointed until he has served up to five consecutive years. The medium through which Royal Arch Masonry operates is the Constituent Chapter, but the administrative function insofar as it pertains to regulation by the Grand Chapter, is the Inspection District which is supervised by a District Deputy Grand High Priest appointed by and responsible to the Grand High Priest. The District Deputy Grand High Priest as the administrative officer of the Grand Chapter in his particular District holds the key to the success or failure of any program in Royal Arch Masonry. His efforts and authority are necessary if the Educational Program or any other objective of the Grand Chapter is to ever reach full fruition.

DUTIES OF DISTRICT DEPUTY GRAND HIGH PRIEST: (By-Laws, Sec. 25.02) The duties of a District Deputy Grand High Priest shall be officially to visit each constituent Chapter in his District and make such inspection and report as the Grand High Priest may require, and such other duties as the Grand High Priest or the Grand Chapter may from time to time require. The Grand High Priest has further defined the duties of the District Deputy Grand High Priest as follows: The District Deputy Grand High Priest shall organize and maintain an interested and active District Officers Association which is composed of Grand Chapter members including all Past High Priests and the Grand Council members of each constituent Chapter in the District. The District Deputy Grand High Priest shall select, set, and arrange for the date, place, agenda, and program for the schools in his jurisdiction. He shall personally organize the Officers School of Instruction or join with other Districts in the Region to organize a joint Officers School of Instruction. He shall personally organize or cause to be organized a Royal Arch School in the District or join with the other Districts in the Region to organize a Regional Royal Arch School. In addition to such reports as the Grand High Priest may require, he shall, on forms supplied to him for that purpose, make returns to the Committee on Masonic Education, supplying information desired by it, on the progress made in his own District or this may be delegated to the District and Chapter Education Officers. The District Deputy Grand High Priest shall make recommendations to the Grand High Priest for the appointment of District Education Officers.

78 DISTRICT EDUCATION OFFICERS: The Grand High Priest upon the recommendation of his District Deputy appoints in each District an Educational Officer to promote the Educational Program of the Grand Chapter, to assist and cooperate with the District Deputy Grand High Priest and the High Priests in organizing classes, securing teachers, teaching classes, and working with the Grand Officers to stimulate interest and activity in Royal Arch Masonry. The Grand High Priest has further defined the duties of the District Educational Officer as follows: Direct the Educational Programs within his jurisdiction. Assist and cooperate with the District Officers Association or other qualified groups to organize Royal Arch Schools within the area of his responsibility. Assist and cooperate in the selection of a qualified MODERATOR who would preside at the school sessions, introduce speakers, maintain time schedule, keep record of attendance and progress, grade papers, and perform such other duties as prescribed by the District Education Officer. Obtain text material from the Office of the Grand Secretary, and distribute to the class at its third session. Assist and cooperate in locating suitable quarters to hold meetings. Secure and arrange for School Faculty. Report to and keep liaison with the Committee on Masonic Education. Attend Inspections in district. Share faculties with other Districts or Regions. Promote Royal Arch Mason magazine. Encourage further study and research. Recommend development and revision of printed textual materials for the eight sessions.

DISTRICT ASSOCIATION: The Grand Chapter encourages the formation of an Association in each Inspection District, composed of the officers of the Constituent Chapters of the District. An Association may consist solely of the senior officers, or of all officers, or of officers and past high priests. The function of the Association is to establish contacts and communication among the several chapters of the District, to assist and cooperate with the District Deputy Grand High Priest in executing whatever plans he may propose, and to promulgate the program of the Grand High Priest and the various committees of the Grand Chapter. The District Association meets at least once a year. The officers of the District Association are elected by the members of the Association at the Annual Meeting. Each District Association is permitted to carry out such programs of activities as it feels able to sponsor, within the limitations of the many activities approved by the Grand Chapter.

COMMITTEE ON PUBLICATIONS: A Committee on Publications consisting of several members is appointed by the incoming Grand High Priest at each annual convocation of the Grand Chapter. The duties of the Committee on Publications are defined by the Grand High Priest as follows: Edit all publications paid for by the Grand Chapter. Supervise the production of all publications. Determine the need for publications and make recommendations thereon. Supervise the storage and distribution of all publications of the Grand Chapter. Store all publications in the office of the Grand Secretary. Close cooperation of all committees with the Committee on Publications is essential.

EXPENSE ALLOWANCE: The members of the Committee on Masonic Education shall be allowed expenses as follows: 1. Actual expense, if not using personal car, subject to limitation established in the ByLaws, Sec. 15.04, page 13, or as the Grand High Priest may instruct.

2. If using personal car, the mileage rate specified in Sec. 15.04 of the By-Laws (currently $.20) for each mile driven in going to and returning from functions required by official duties. 3. Actual expense of hotel, meals, parking, postage, telephone, photocopying, clerical

79 and faculty by prior approval of the Committee on Masonic Education and the Committee on Finance, and required by official duties. 4. Expense statements shall be submitted to the Chairman of the Committee on Masonic Education who will examine, approve, and submit to the Grand High Priest for examination and approval for payment. 5. Expense statements shall be submitted on or before the 30th day of June of each year.

INSTRUCTOR LIST: A complete list of all available certified instructors listing the name, address, telephone number, and the subjects they are qualified to teach will be prepared and distributed each year.

SHARING: The District Deputy Grand High Priests and District Education Officers may and are urged to share instructors, agendas, schedules and programs with other Districts and Regions for improved operation of the Grand Chapter Educational Program.

LIBRARIES: The following libraries are recommended as outstanding sources of Masonic material for Companions who desire to do further study and research in Masonic lore: 1.

CINCINNATI MASONIC TEMPLE LIBRARY, 317 E. Fifth St., Cincinnati, Ohio 45202

2.

CLEVELAND MASONIC TEMPLE LIBRARY, 3615 Euclid Ave., Cleveland, Ohio 44115

3.

OHIO CHAPTER OF RESEARCH LIBRARY at the Masonic Home, Springfield, Ohio

4.

GRAND LODGE & OHIO LODGE OF RESEARCH LIBRARIES, Grand Lodge Building, Worthington, Ohio

5.

Educational books and pamphlets for sale in Grand Secretary's office, Marietta, Ohio 45750 SCHOOLS OF THE GRAND CHAPTER:

The following schools shall be organized, operated and promoted by the Committee on Masonic Education through the District Deputy Grand High Priests, the District Education Officers and the Chapter Education Officers: 1.

ROYAL ARCH SCHOOL: The Royal Arch School shall be organized by District and/or Region. One purpose of the Royal Arch School is to provide educational opportunities for all Royal Arch Masons to gain an increased appreciation for the Chapter Degrees and a sense of their historical worth in the general scheme of Freemasonry. Another purpose of the Royal Arch School is to provide the basic training for potential teachers of Masonic subjects and materials.

2.

OFFICERS SCHOOLS OF INSTRUCTION: The Officers School of Instruction shall be organized by District and/or Region. The purpose of the Officers School of Instruction is to provide information, instruction and training for the Chapter Officers in the administration of Constituent Chapters and how to confer the various Degrees.

3.

CONSTITUENT CHAPTER EDUCATIONAL PROGRAM: The Constituent Chapter Educational Program shall be organized for the Constituent Chapters by the Committee on Masonic Education to provide information, instruction, training, and materials so that the constituent Chapter Education Officer can organize, activate, promote and conduct Constituent Chapter Educational programs for all Royal Arch Masons.

80

THE ROYAL ARCH SCHOOL by The Committee on Masonic Education of the Grand Chapter of Royal Arch Masons of Ohio ROYAL ARCH SCHOOL: The Royal Arch School is one branch or phase of the Ohio Program of Masonic Education of the Grand Chapter of Ohio as operated under its Committee on Masonic Education. The first objective of the Royal Arch School is to develop among Royal Arch Masons an increased appreciation for the Chapter Degrees and a sense of their historic worth in the general scheme of Freemasonry. The second objective is to teach Royal Arch Masons the History, Lessons, and Symbolism of Capitular Freemasonry. The third objective is to provide the basic training for potential teachers of Masonic subjects and materials. Its programs consists of eight basic subjects to present pertinent background material about the Order, and then to develop in the hearts and minds of the Companions the personal desire and confidence to become active participants and leaders in the Craft. The first four subjects cover the history and symbolism of Freemasonry generally, and do not deal with the Degree work of the Chapter. The Grand Chapter of Ohio approves and urges that all Symbolic Lodge members in good standing be invited to share in this Masonic adventure. The last four subjects deal with the four degrees of the Chapter and are open only to Royal Arch Masons in good standing in Royal Arch Chapters. The Grand Chapter of Ohio urges that all Royal Arch Masons in good standing be invited to share in this Masonic adventure in order to acquire more Light in Freemasonry. ROYAL ARCH SCHOOL ORGANIZATION: The Royal Arch School organization is a flexible organization with optional plans. The curriculum of the Royal Arch School is prepared in a logical sequence and is required to be given in that sequence to achieve maximum understanding. 1. 2. 3. 4. 5.

6. 7.

A Royal Arch School shall be organized, activated and promoted in each District and/or Region. The Royal Arch School shall be organized, operated and promoted as a One-Year School or as a Two-Year School. The One-Year School may be organized to have eight sessions of one subject each, or four sessions of two subjects each. The Two-Year School may be organized to have four sessions of one subject each for each year, or two sessions of two subjects each for each year. The Royal Arch School curriculum subjects and the order of presentation shall be as follows: a) What is Freemasonry? b) Biblical Foundations of Freemasonry c) Early History of Freemasonry d) American History of Freemasonry e) Mark Master Degree f) Past Master Degree g) Most Excellent Master Degree h) Royal Arch Degree. The textbooks for the sessions are as shown below under Curriculum. Symbolic Lodge Masons in good standing shall be invited and urged to attend the first 4 sessions.

Royal Arch Masons in good standing shall be invited and urged to attend all 8 sessions. CURRICULUM: The curriculum of the Royal Arch School consists of oral lectures, assigned reading in a textbook, some collateral reading, a written paper on some Masonic subject, a written examination, and an oral examination if the written examination is not satisfactory. BASIC TEXTBOOKS: The textbooks for the first four subjects of the Royal Arch School curriculum are photocopied texts on the following subjects: a)What is Freemasonry? b) Biblical Foundations of Freemasonry c) Early History of Freemasonry d) American History of Freemasonry. The textbooks are available and may be ordered from the office of the Grand Secretary, or they may be copied from

81 the pages of this Manual. SUPPLEMENTARY MATERIALS: The supplementary materials that are appropriate and available for the first four subjects of the Royal Arch School curriculum are listed below and may be ordered from the office of the Grand Chapter Secretary.

1. 2. 3. 4. 5. 6.

A Masonic Philosophy for Today -- a Lecture by Rev. George M. Cordner The Philosophy of Freemasonry -- a Lecture by John B. Harshman The Rival Grand Lodges of England, Parts I and II -- Booklets by Charles C. Hunt Life and Times of Laurence Dermott -- Booklet by Charles J. Meek History of Royal Arch Freemasonry in Ohio -- Volumes I and II, by Selby and Walker Other appropriate supplementary materials such as books, lecture, tapes, films and papers will made available in the future for the Royal Arch School.

BASIC TEXTBOOK: The textbook for the last four subjects of the Royal Arch School curriculum is the Capitular Rite text on the following Capitular Degrees: a) Mark Master b) Past Master c) Most Excellent Master d) Royal Arch and e) A York Rite Treatise. The textbook is available and may be ordered from the Grand Secretary's office for $1.00 each plus postage. SUPPLEMENTARY MATERIALS: The supplementary materials that are appropriate and available for the last four subjects of the Royal Arch School curriculum are listed below and may be ordered from the office of the Grand Chapter Secretary. 1. 2. 3. 4. 5.

Lessons in Capitular Masonry, Parts I, II, III and IV, by Charles C. Hunt. Officers of a Chapter of Royal Arch Masons -- a booklet by Charles C. Hunt The Mark Master Degree -- a booklet by Edward M. Selby The Letter G and the Royal Arch Word -- a booklet by Lyle S. Evans Other appropriate supplementary materials such as books, lectures, tapes, films, and papers will be made available for the Royal Arch School.

CERTIFICATION: Three types of certificates will be awarded graduates of the Royal Arch School: 1. 2.

3.

POCKET CARD: The Pocket Card certifies attendance of Companion at all eight sessions and subjects of the Royal Arch School. DIPLOMA: The Diploma certifies attendance of Companion at all 8 sessions and all 8 subjects of the Royal Arch School, AND the preparation of an acceptable paper on a Masonic subject. TEACHER CERTIFICATE: The Teacher Certificate certifies attendance of Companions at all 8 sessions and subjects of the Royal Arch School, preparation of an acceptable paper on a Masonic subject, and successful completion of advanced training in his subject field, educational techniques and methods, and practice teaching in his fields of training.

CERTIFICATE PROCUREMENT: Certificates for graduates of Royal Arch Schools shall be procured from the office of the Grand Chapter Secretary in accordance with the following instructions and procedures: 1. 2. 3.

Pocket Cards, Diplomas, and Teacher Certificates shall be stocked in the office of the Grand Chapter Secretary. The Grand High Priest and Chairman of the Committee on Masonic Education shall sign a limited supply of blank Diplomas and Certificates in advance of need. The District Education Officer shall prepare four copies of a list for each type of certification needed which lists the name, the Chapter, District and date of qualification for award. The

82

4.

5. 6.

first and second copies and attendance cards shall be sent to the Chairman of The Committee on Masonic Education. The third copy of the list only shall be sent to the District Deputy Grand High Priest. The fourth copy and a record of attendance shall be retained on file by the District Education Officer. The Chairman of the Committee on Masonic Education, or his designate, shall send the first copy and attendance cards with a request for preparation of certificates to the office of the Grand Chapter Secretary. The Chairman shall retain a copy. The Grand Secretary shall prepare the appropriate certificates and send them to the District Deputy Grand High Priest. The District Deputy Grand High Priest and District Education Officer shall arrange for presentation of the certificates.

RECORDS: The records of the Royal Arch Schools shall be maintained in accordance with the following instructions and procedures: 1. 2. 3.

4. 5. 6. 7.

8.

Completed record cards shall be permanently maintained on file in the office of the Grand Chapter Secretary. Record cards for student drop-outs shall be sent to the office of the Grand Chapter Secretary to be filed for possible future use. Uncompleted record cards shall be maintained on file in the office of the District Education Officer for a period of five years and then sent to the office of the Grand Secretary to be filed for possible future use. The records of de-activated schools shall be sent to the office of the Grand Secretary to be maintained on file for possible future use. Tests, examinations, and papers shall be graded by a member of the Royal Arch School staff and returned to the student. Papers of an exceptional quality which may be used as supplementary material in the Royal Arch School shall be sent to the Chairman of the Committee on Masonic Education. Whenever a change occurs in personnel of the District Education Officers, all records of the Royal Arch Schools of the respective District shall be transferred to the newly appointed District Education Officer. Large surpluses of textbooks and supplementary materials shall be returned to the office of the Grand Secretary for re-issue to other schools.

SCHOOL ACCOMMODATIONS: The plan for the Royal Arch School does not require that it be held in a Masonic Temple. It is strongly recommended that the Royal Arch School be held in some place other than in the dedicated apartments of a Masonic Temple in order to allow for more comfort and freedom for the students.

SELECTION OF STUDENTS: The method of selecting students for the Royal Arch School has been given much attention by the Committee on Masonic Education. Age, education, or occupation for obvious reasons are not prerequisites for enrollment in the Royal Arch School. All Royal Arch Masons in good standing are qualified to enroll. The District Deputy Grand High Priest, District Education Officer, Constituent Chapter Education Officers, and the High Priests shall invite and urge all Royal Arch Masons to enroll in a Royal Arch School, and especially the Line Officers below the platform officers.

LETTER OF INVITATION: The District Deputy Grand High Priest and District Education Officers shall request the Secretary of each Chapter within their jurisdiction to submit to them the names and addresses of all

83 Companions who were exalted during the past year in the District. The District Deputy Grand High Priest and District Education Officer shall prepare and send an informative letter to each of the Companions inviting them to enroll in the Royal Arch School and explaining the benefits to be derived to self and Royal Arch Masonry.

ATTENDANCE OF LINE OFFICERS AT ROYAL ARCH SCHOOL: It is expected that all Line Officers of each Constituent Chapter shall attend and graduate from a Royal Arch School. If this is done, the Constituent Chapter Officer, having attended the Royal Arch School before his advancement to the office of High Priest, will have become better prepared to discharge the duties of High Priest of a Constituent Chapter.

TEACHING TECHNIQUES: The teaching techniques and methods used shall include lecture sessions, demonstration periods and round-table discussion periods with a break in between sessions for rest, exchange of ideas and sociability. The session shall be about one hour in time and shall include the lecture, demonstration, discussion, and break. One subject only shall be presented by a lecturer, so that the Companions do not tire from hearing the same lecturer twice. Literature shall be provided so that the student can pursue further study on his own initiative as he chooses.

RECESS PERIOD: A recess period shall be scheduled after each hour of teaching time in the Royal Arch School in order to provide relaxation and an opportunity for fraternal intercourse and sociability which is a most vital part of every Masonic activity.

TESTS AND GRADES: The Royal Arch School tests, examinations, papers and lectures shall be prepared and graded by a member of the specific Royal Arch School staff. The Royal Arch School tests and examinations shall be a combination of the objective and essay type tests. No attempt shall be made to give a percentage or letter grade. The tests, examinations, and papers shall be graded either "Satisfactory" or "Unsatisfactory". If the grade is "Unsatisfactory" a member of the staff shall interview the student to determine if he has acquired knowledge of the material but lacks the ability to write satisfactory answers. If this "Oral test" is "Satisfactory" the written work is disregarded and the student certified. If the interview is "Unsatisfactory" the members of the staff suggest to the Companion that he take the course once more.

PERSONAL SUPPLIES: Each student shall bring with him to the Royal Arch School a notebook and pen. Each student is expected to take notes on the various lectures to which he can refer at a later time. Frequent review of the notes and reflection thereon result in more light in Masonry to the Companion.

ANNUAL MEETING: The Committee on Masonic Education shall convene annually for approximately ninety minutes with the District Deputy Grand High Priests and the District Education Officers. The first objective of the meeting is to discuss Royal Arch School organization, certification, textbooks, materials, staff, and schedules. The second objective is to review the progress on the Ohio Program of Masonic Education for the past year, make any recommendations for improvement, and formulate plans for the coming year.

ANNUAL AND PERIOD REPORTS:

84 The District Deputy Grand High Priest and/or District Education Officer shall, on forms supplied to them for that purpose, make returns to the Committee on Masonic Education, supplying information desired by it, on the progress made in the respective District and/or Regional Royal Arch School.

REFERENCE MATERIALS: 1. 2. 3. 4. 5. 6. 7. 8. 9. 10. 11. 12.

High Priesthood Bible -- the Bible given to Order of High Priesthood members. Early Masonic Pamphlets -- by Knoop, Jones, Hames. Cincinnati Masonic Temple Library and Ohio Chapter of Research Library at the Ohio Masonic Home Early Masonic Catechisms -- by Knoop, and Jones. Also at Cincinnati & Ohio Ch. of Res. Two Earliest Masonic Manuscripts -- by Knoop and Jones. Also at Cincinnati & Ch. of Res. Genesis of Freemasonry, by Knoop & Jones -- At Cincinnati Masonic Library & Ch. of Res. Early History of Freemasonry: Prior to 1730, by Knoop & Jones -- Cincinnati & Ch. of Res. Pocket History of Freemasonry, by F. The L. Pick & G. N. Knight. Philosophical Library of New York Pocket Companion of Freemasonry, by Pick & Knight, Philosophical Library of NY Freemasonry Through Six Centuries, by Henry W. Coil, 2 Volumes Beginnings of American Freemasonry Prior to 1750, by Melvin M. Johnson Freemasonry in the Thirteen American Colonies, by Hugo Tatsch 250th Anniversary of the Grand Lodge of England -- Ohio Lodge of Research

COOPERATION: The full cooperation of all Royal Arch Masons involved with the Royal Arch Schools is necessary for effective and successful operation of the Royal Arch Schools.

SUGGESTIONS: The Committee on Masonic Education solicits written suggestions for the improvement in any way of the Royal Arch School organization and operation. Please send suggestions to the Chairman of the Committee on Masonic Education.

COMMON ERRORS OF RITUAL and THEIR CORRECTIONS The following is a list of frequent errors in performing the ritual observed by the Inspectors over the past few years, and their corrections. First, a list of errors common to all four Capitular Degrees: 1.

2. 3.

4.

Aprons worn by the Casts of the MkM, PM and MEM Degrees: The ritual states that cast members should be wearing white aprons, not RA aprons. The sidelines may be dressed in their normal Royal Arch aprons. Of course if a cast member is in costume, he wears no apron at all unless it is specified in the ritual (Fellowcraftsmen, Overseers, etc.), and then it may be a leathern apron. All cast members should rehearse the Steps, Due Guards, Signs and Penal Signs for each degree. The final positioning of the feet when giving the Step in the Mark Master, Past Master and Most Excellent Master Degrees is "heel to heel", with an angle of approximately 30 degrees. See the descriptions of the steps on pages 41, 58 and 79 of the Ritual. In the obligations of the four degrees, the word is never "of", but always "or" in the phrase, "my solemn oath or obligation of." See pages 41, 59, 80 and 131 in the Ritual.

85 5. 6.

7.

The Rt. Wor. Masters and High Priests should always don the suitable headgear. Essential to a good rendition of any Craft of Chapter degree is a dedicated Cast Director and an attentive Prompter. All officers, directors, prompters and cast members should read and become familiar with the Rules and Regulations, pages 3 - 25, in the Capitular Ritual of Ohio. Lastly, the attitude of the officers/casts must be enthusiastic and energetic to create the desired impression in the mind of the Candidate for Royal Arch Freemasonry. Correction of Errors Observed in the Mark Master Degree

Correction of Errors Observed in the Mark Master Degree 1.

2.

3. 4.

5.

6.

7.

8.

9.

10.

The R.W.M. should slowly demonstrate all signs during the Opening Ceremony. The battery is 3 + 1. When the three Craftsmen (one a Candidate) are being conducted to the Jr. Overseer, the Sr. D. and Craftsmen pass behind the Master Overseer when traversing from the North side to the South side of the Lodge; they must not go in front of him The parts in brackets should be conferred on one Candidate at a time unless you have a class of 5 or more Candidates, in which case an exemplar may be used. The brackets indicate what is commonly called "personalized Masonry." The Marshal should review with the Candidates the Fellowcraft Due Guard and Sign while in the Preparation Room. No one should ever urge the Candidate to thrust his hand through the lattice window for wages. The Marshal should never beat upon the lattice with his sword. It is not necessary. It is the duty of the Marshal to form the Craftsmen in the proper order before the procession proceeds to the S. W. ' s station to receive wages. The order in the procession is important The RWM must rehearse in his mind how he expects his dialogue to progress when the Candidate can not comply with his request for a loan, because there are no words written in the ritual to recite to the initiate to make the exchange come to a smooth conclusion. The RWM is left to his own volition. The sideline Companions should not interfere in this exchange of words unless asked to do so by the RWM. This is an extremely common error! The fine print in the ritual reads "SD catches stone and deposits it for discovery." The K-S, after the rejection by the Overseers should be hidden from view by the S.D.; this will ultimately require the Overseers to search for it. Cast members are not always clothed in robes, because no special costumes are required as stated in the Rules and Regulations. However when costumes are worn, there must be consistency within the cast. The Marshal, on his way to his place, should carry the chisel and mallet from the Preparation Room door to the RWM after the Candidate is received, unless a separate set is available in the East. This helps make the mechanics of the degree go smoother.

When Craftsmen and Overseers present the K-S: -- the back of his right hand is caught in the palm of the left hand. Do not catch the right wrist If the Lodge is portraying the Mark Master degree to more than one Candidate, 12. the reprimand is given to all Candidates together If possible, music should be arranged to add to the beauty of the degree .13. rendition. The instructions on page 38, 45 and 46-47, if followed will be

Ritual Page. 31,32 34 Diagram on 28

32 34

37

36, 46

42

36, 45

24

39

11.

35

37

86 appreciated by all brethren present.

87

Correction of Errors Observed in the Past Master Degree 1.

2.

3.

4.

The Stewards and S.D. also step off with the Candidates who are being taught to approach the East in Masonic form. It is recommended that Noah and the East Guards stay out of the line of sight of the Candidates who are seated on the NE side of the Lodge and HS/HKT seated in the SE on the floor. See floor setting for the Past Master The W.G. and S.G. take the S.D. and J.D. places, respectively. They do not return to their gate places. The E.G.s move closer together so as to interact with KS. KS must be made up or wear clip-on beard and false hair to look old in the

Allegory. 5. All cast members, at the close of the Allegory, go to the aid of KS and show their concern when he falters at the Altar. Then they retire in orderly fashion from the Lodge Room. 6. The crown and scepter must be left at the RWM's station. They are needed for candidate induction. 7. The Candidate is inducted into the Chair with one setting. The Candidate is not seated up-and-down two or three times like a yo-yo. 8. The PHP, or other designee, should select the questions to be asked of the Candidate. 9. The lights are turned very low in the Lodge Room until the officers vacate their stations/places and the guards resume their proper places. After this action has occurred, the lights are brought up to half-glow. The reason for this reduced glow is to simulate a setting of late at night. The lights are left at half-glow until the Allegory cast are out of the Lodge Room and the officers take their stations for the resumption of a regular Lodge; Then they are turned to a bright glow. The S.G. and W.G. should stand fast at their Gates and begin to move 10. backand-forth only when Noah enters. They then stop when the S.G. challenges Noah at the South Gate. Continual movement of these two guards distract the Candidate's attention. 11. Each Candidate must be seated in the JW station after the Allegory and before his induction. 12. KS rises and gives one gavel rap before going to the Altar for prayer. There are some additional theatrics at this time which take place between KS and the E.G. 's. The Lodge is not called to its feet.

Page No. 58

63 65

24 & 61 65 65 & 66

66 66

61 & 66

62

66 65

88

Correction of Errors Observed in the Most Excellent Master Degree

Page

89 No. 1.

The RWM and the SW advance and complete the circle at the Altar. After the brethren in the circle kneel, only the RWM recites the 23rd Psalm

2.

The Candidates are reminded of the Pass Word in advance, and it is the lead Candidate who gives the Past Master word when asked for the pass. This reply is given at the door when the S.D. requests the word

3.

4.

5.

6.

7.

8.

9.

10.

11.

12.

The S.D. receives the Candidate into the Lodge Room in the 1st section of the work. The Marshal goes to his seat by following the Candidate(s) and the S.D. and dropping off at his proper place Instructions and notes on page 85 should be carefully followed to have a smooth and orderly manner of quickly getting into the Second Section without delay or confusion. The instructions on pages 86 - 91 have to be studied by the expediter and Marshal to give continuity to floor movements of the processional

75 76 & 77

85

83 86 & 91

When KS says, "Brother MO, let the keystone, etc. " the MO steps out and joins KS and HKT

92

The furniture is not always placed correctly by the bearers in the Sanctum, or Representation. See page 84 in the Ritual for correct positioning. As the Companion views the Representation, the Incense (front) and Shewbread (rear) are on the left side and the Holy Vessels (front) and Candlestick (rear) are on the right side

84

The procession for the placing of the furniture and Ark in the Representation does not start until after the Reader completes his reading. The HP and Bearers do not execute columns of files but move to and through the center of the Lodge Room to their proper positions. (See the 3rd note on pate 99 of the Ritual. The expediter or degree director has to read carefully the notes on pages 99, 100 and 101 and then try to perfect the timing and entry of the furniture and Ark. Above all, please make sure the Ark Bearers shoulder the staves on the Ark at all times until the seating. (See page 96, note 1.) The Ark Bearers never set the Ark on a stand or the floor before the "Seating." (See Note 2 on page 99.)

99

96 & 99

The 5th note on p. 101 explains that the HP kneels for a prayer. However, in the Optional Ceremony the Bearers kneel in the Sanctum during the HP's prayer (3rd 101 & 106 note on p. 106) but it does not say that the HP kneels. So whichever stage and floor setting you use, do not mix the instructions in one for the other. The Chapter should have a "good" spark-producing apparatus to bring about a fire on the Altar of Sacrifice. If the apparatus does not work, 00 NOT allow a Companion to hurry onto the floor and strike a match to ignite the alcohol on the Pascal Lamb

108

See the note on pages 112 and 113. The cast members prostrate themselves after the HP exclaims, "The Shekinah of Israel!" They say, "For he is good, etc." three times. There is no bobbing up and down on the knees. Prostrate means lying flat on the stomach, stretched out

112 & 113

A Cast Director is needed for this degree to keep the rendition moving. That Companion should not have a part in the portrayal

90

Correction of Errors Observed in the Royal Arch Degree 1. Opening, line 18: The word is "Companion." Please do not say "Companion Master." 2. The line M. of 2nd V.: The M. of 2nd V. replies "Unn; etc." The code word "Unn" means "Union", not "Unity". 3. In the opening of a Chapter of Royal Arch Masons, the officers are formed in a circle around the Altar as here indicated: HP K S IV PS 2V RAC CoH Please follow the instructions in the 1st note on page 123. It should be easy for the officers to get into proper positions without any difficulty or confusion. A little practice will solve any confusion. 4. Remember, the Lord's Prayer is the one quoted in the New Testament, St. Matthew 20: 1-16, King James Version. 5. The Companions arise from the circle and form groups of 3 to give the RA wd, aided if necessary by the C.ofH. (Notes 4, 5 and 6 on page 123). The HP does not direct the companions to kneel or rise. These two actions are covered in the notes of instruction and are considered automatic. All companions who can and desire may participate in the circle and following this formation, communicate the Words. See Note 4, p. 123. Please note the formation of the 9 officers about the Altar as shown in this diagram: . HP K S

6.

CoH PS 1V 2V 3V RAC The Ex. HP says:-- "Tgr, Comps, gv D-g and pnl sn 0 a RAM." Many times we hear "Gv d-g a sn of a RAM."

Page No 120 121 123

123 123 & 124

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Prologue Section: The three exemplar candidates must wear sandals or slippers. The C of H must follow notes 1 and 2 in order to prepare the Candidates properly. 8. The formation of the Lvg-A is explained, 1st note, page 129. The Lvg-A must never be held too low. The Veilsmen must use common sense. 9. In the Esotery Section, it is recommended that a Companion hidden from view with a deep voice repeat the words in Capitals in the Ritual to imitate the voice of God. See Page 132. 10. The third note in the ritual instructs the PS to direct the positioning of the Ark on a stand so that the sides with the writings can be viewed from certain directions. At this time the Ark is being conveyed by the three Candidates and the PS. 11. Scrolls should have letters bold enough to read easily in reduced light. Also, see page 18 in the Rules and Regulations. 12. In the Journey Section, the mercy seat may be replaced on the Ark after Z. returns the P of M to the A. Do not leave it on the table. 7.

128 129 132

146 147 & 18 148 .

91 WHAT IS FREEMASONRY? In attempting to arrive at a working definition of Freemasonry, we can only look to a limited number of places to find the basis of our definition. It must be contained in those things which are uniquely Masonic and are both inherent in the organization and universal within it. Thus we are limited to the form of the organization, its laws and its content. We can rapidly dismiss the first of these as not being uniquely Masonic. Many organizations are erected with identical structures of government. True, most have derived that form from Freemasonry, but that in itself would indicate that the genius of the institution does not lie in its form. Turning to its law, we find a rich diversity. The laws of Freemasonry demonstrate every variable of content human genius can devise. At the center and core of this diversity, however, there is a similarity which cannot be ignored. This hard core evolves from and rotates about the Ancient Landmarks. While these differ somewhat from Grand Lodge to Grand Lodge, they universally bear a striking similarity. The expression of the similarity, however, is not in those Landmarks which deal with government, but in those which deal with ideational content. They thus have their expression not in the law of Freemasonry, but in its rituals. To take a more empirical approach to the matter, consider thus: There could be exemplified for you a degree whose authenticity might be avouched in the highest degree of authority. Even so, you could yourself judge whether it was a proper Masonic Degree or not. That judgment would be made not so much on the manner of conferral, as on the ideas expressed therein. So from two different points of view we arrive at the conclusion that any solid definition of Freemasonry must be made from the ideas expressed rather than from any other vantage point. Nor is it the single idea alone, but their arrangement into a composite view of life that is characteristic of Freemasonry . This systematic arrangement of ideas if frequently and properly referred to as the Philosophy of Freemasonry. All too often, however, presentations of the Philosophy of the order ought more properly to be labeled "My Philosophy of Freemasonry". They set forth elaborate systems which are erections of the viewpoint of the individual making the presentation as though Freemasonry does not, in its rituals, provide an adequate system of its own. To be sure, it is the inherent and preserved right of every initiate to develop his private philosophy in almost any manner he sees fit. But his acceptance of a given system does not operate to make that system authoritative or binding upon anyone else. Indeed, in our view, the widespread dispersion and long-lasting character of Freemasonry is at least in part attributable to the fact that it does not attempt to solve every problem, set every application, or tailor itself to every situation. It contents itself with the establishment of generals, allowing the particulars to be evolved for himself by every man. If it were our present purpose to set forth some of the views of Freemasonry which have been developed from time to time, we could do not better than to read to you Brother Roscoe Pound's work entitled, The Philosophy of Freemasonry. We do commend it to you for its merit and value, but our present purpose is to set forth the pilot points of Masonic philosophy as Freemasonry itself expresses them. Our sources therefore will have to be contained within Freemasonry itself, and more specifically within its rituals. In the rich fabric of ideas expressed within its rituals Freemasonry has provided a complete system of Philosophical outlook, directed to each of the traditional questions which philosophy has attempted to answer since its beginnings. Moreover, the basic precepts are all contained within the rituals of the Symbolic Lodge. The rituals of the other Masonic bodies elaborate on these basics but do not develop (with the exception of that of the Royal Arch Degree) any new concept. Moreover, when we come to view the subject rituals we find a most interesting fact. The ideas of a philosophic nature expressed tend to be contained within the lectures rather than within the remainder of the degree.

92 It is to the lecture therefore that we must turn for the development of the philosophic ideas which Freemasonry presents. Traditional philosophy has sought to define four great areas of human experience, to explain it, and to evaluate it. For the sake of simplicity these might be enumerated as: MAN AND THE UNIVERSE MAN AND IDEAS MAN AND MAN MAN AND GOD Our approach here is identical. We shall seek to ascertain, using the language of the ritual itself, to determine what Freemasonry expresses on each of these points. We shall look only to the lectures as these present the clearest and most concise statements. Before we can accept the lectures as authentic expressions of Masonic thought, however, we must regard their "credentials" , so to speak, as authoritative statements. Unlike most of the ritual, we know when, by whom and under what circumstances the lectures were developed and presented. They are one of the latest facets of Freemasonry and were prepared within the period of legitimate and complete records. The lectures of the several degrees were arranged by William Preston. He was born in Scotland on August 7, 1742. A full and accurate account of his life and labors is given in Pound's book The Philosophy of Freemasonry earlier cited, as well as in Mackey's Encyclopedia. Preston early evidenced literary interests and talents which in due course positioned him in the King's Stationer's Office. During 1762 he became a Mason and commenced what was to become a lifelong study of the institution. He collected and arranged the many "lectures of the institution" current in English as well as foreign lodges. These he edited into a series of lectures which he communicated to his close friends. In 1772 he published his monumental work, Illustrations of Freemasonry, which included much of his lecture materials. Two years later the lecture received the sanction of the Grand Lodge as being both "useful and authentic". \ If we have seemed to dwell at length on William Preston, it is because the lectures still in use are substantially the same now as they were when he produced them. It is imperative therefore that their authenticity be established beyond dispute if they are to be taken as the chief means of educating the philosophy of Freemasonry. Contemporary accounts are unanimous on one point. The Grand Lodge of England was most conservative in its attitudes at this point in its history. The union of 1717 was not so firm but what it was exerting every energy to offend no important segment of the Craft. This fact assumes monumental importance when we regard the fact that the lectures were immediately approved and became so popular that Preston was led to form the Order of Heredom for the sole purpose of teaching them to others. From this it may safely be assumed that his contemporaries regarded Preston's lectures as being authentic Freemasonry. Indeed contemporary accounts view them as the logical development of the lectures and charges then being given in the several lodges. The lectures came to the United States via several routes but became widespread through the efforts of Thomas Smith Webb who published greatly abridged versions in his series of Monitors. Thus the lectures known to American Lodges are more or less localized versions of the Prestonian lectures whose authenticity is beyond impeachment. The only elaboration of the lectures in this country was the series of illustrations which Jeremy Cross developed to pictorialize them. These illustrations are well nigh universally used in the United States to the present. Thus is the case for the authenticity of the lectures set forth. It can only be assumed on the basis of

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the written record that they were regarded at the time of their adoption as being in fact what Freemasonry has to say to the candidate. At worst they must represent what the Freemasons of the time thought Freemasonry had to say. In either case, their legitimacy as a source material for the development of the philosophy of Freemasonry is beyond question. In them, then, is what Freemasonry itself has to say about its philosophical views. Not the views of various men who were Freemasons, or how they happened to view Freemasonry, but what Freemasonry itself says its views are. As we have noted, we shall attend the development of the philosophy of Freemasonry under four headings. The first of these is MAN AND THE UNIVERSE. One of the oldest questions to perplex men's minds is the question: "What kind of world do we live in? Is it really there? Or is it all my imagination?" If the question seems elementary, regard just this one version of it: "If a tree falls in the forest and there is no one about, does it make a noise?" There lives not the man who has not heard and even debated the question. The philosopher may put the question in more refined terms, but he has no corner on its debate. Concerning this critical point, Freemasonry minces no words. This is a real world. It exists independent of man and his ability to sense it. For did not God in the beginning create heaven and earth and all that in them is? Does not the ritual again and again speak of the real objects about us, having an existence all their own, a special and separate creation to serve God's will? Moreover, this real world not only exists but can be sensed by man through the use of his human senses. And not alone sensed but directly sensed. While the current version of the Ohio ritual has greatly reduced the discussion of the human senses, older rituals set forth in full vigor their function as being to make men aware of his environment and to either fit him to it or protect him from it. While recognizing that his environment may on occasion be hostile to man, yet Freemasonry insists that on balance the universe, far from being hostile, is actually receptive of man. It notes that even though it produces poisons it at the same time produces the antidote and constantly returns many fold the good done to it. Moreover, the universe is not only receptive to man, but in his terms is teleological (that is, it has a purpose built into it). Could there be unerring laws of nature, or object lessons, or books of revelation if the universe was without purpose? Thus there is an intent in creation, built into it as it were. Time is the stage upon which the purpose is played out and the means through which the intended end is reached. Early, philosophers discovered that there were two levels of perception. The first, the immediate, is sensation. The second and more sophisticated is the mediated level, cognition or understanding. If this universe is teleological as Freemasonry says it is, there are two alternatives: one that man can not only sense the reality of the universe but also cognize its purpose. The other alternative is, of course, that he cannot. Here too, Freemasonry speaks loudly and clearly. Man can not only sense the universe, he can cognize it as well. Obviously, object lessons would be pointless if man were not able to understand them and their import. Indeed Freemasonry not only asserts that many can both sense and cognize the universe, but in the discussion of the liberal arts and sciences, sets forth the mechanistic sciences and arts which enable him to reeve out the riddles of the universe and existence. These purposes built into the universe are, of course, not things, but ideas which confronts us with the problem of MAN AND IDEAS. As the universe, ideas may be regarded as mere extensions of man, or as independent entities which have an existence of their own, everlasting and eternal. Here again Freemasonry minces no words in setting forth its positions: Ideas are real. They are moreover built into the very structure of the universe and are as much a part of it as any material substance that exists. Again neither eternal laws nor object lessons could exist as such unless ideas enjoyed independent and real existence. Moreover, the lecture regarding the perfect points of an Entered Apprentice make it clear that these ideas are part of the order of creation. In like manner the rough and perfect ashlar make it perfectly clear that these ideas can be cognized by man and turned

94 to his use. For the ideas in the universe are utilitarian. They set forth bases of existence and modes of life that man can turn to the purpose of effecting his own happiness and improvement. Thus the great truths of geometry can be applied alike to discerning the construction and ordering of the universe and to the most pedestrian of purposes, such as laying out campgrounds. Indeed it was in imitation of these ideas that the architect began to create his designs, or rather copy those revealed in nature. Inherent in this position is the germ of the greatest question with which Freemasonry comes to grips -- the nature of Truth. Under the position taken by Freemasonry, truth is part of the order of creation, eternal and everlasting, independent of man and his temporary judgments concerning its nature. Moreover, nothing that he can do can long hide or distort it, for it is immune from the efforts of man and totally independent of him. It is this enduring and unchanging truth that Masons are taught to venerate and love and of which the theorem of Pythagoras is a mere prototype. It is the fullness of this truth, in its greatness and glory, that Royal Arch Masons are taught is an illumination of God himself. Freemasonry is no less obtuse when it comes to regard the traditional problems of MAN AND MAN. Perhaps nowhere does it speak more plainly or directly to the point. Man is at once the noblest part of the work of God, created for an active and useful life, meant to live in the midst of his fellows. Moreover, all men are cast in the same mold of humanity, partake of the same nature and are confronted with the same problems of existence. They are therefore to aid and support each other, and whosoever will not do his part in the joint effort is unworthy of his membership in the group. It is not alone of Masons that Freemasonry speaks in the elucidation of the working tools of the several degrees, in its discussion of the beehive and of justice, but indeed of all men of whatever degree or condition. While the tenants of a Mason's profession are explicitly applied to Freemasons, it is obvious that they are simultaneously held out as the desirable level of behavior for every man. Man is not alone represented as a loner, but rather as a congregative being, made so by the Creator. That all-wise Being knew that mutual dependence was the strongest bond of social union and to that end made men dependent on all mankind for the satisfaction of his wants and his very existence. Society is then viewed as part of the work of God, the intended condition within which man was created to live. It is no artificial restraint put upon man's nature. It is his duty therefore to support and maintain its structure and fabric. As specifically created, having a special kinship to God, and possessed of the powers and capacity both for cognition and reasoning, man is therefore to behave in a moral and ethical manner. This injunction is implicit in the craft degree and most explicit in the capitular degrees. Indeed within the precincts of the Chapter the broad outlines and general principles of that morality are set forth. From this it may be inferred that Freemasonry views man as an extension of the social order, subject to it and dominated by its considerations. Nothing could be further from the truth. In fact, both implicitly and explicitly, it is individualistic. Freemasonry sees each man as a part of the whole, but as a part that is, and remains, and individual. No consideration of group judgment can relieve him from the responsibility of his own acts. No man can be relieved of accountability by pleading the group. Man is an individual creation of his God and retains a direct connection with Him which nothing can sever or ease. The individualism is not, however, to be interpreted as implying a democratic viewpoint. Preserving the rights of the individual as the necessary condition of human existence, Freemasonry would not concede that mere consensus is a test of either truth or wisdom. Indeed its views of the nature of truth militate against such a definition. From this the position of Freemasonry concerning the relation of MAN TO GOD might easily be inferred. For clarity and explicitness, this point cannot be surpassed in all the Freemasonry that exists. Man is the creature -- God is the Creator. The relationship between them is therefore one almost of definition. Moreover, it is a direct and indissoluble relationship. Not only is the relationship elucidated, the mode of its expression is spelled out in the lecture concerning the pot of incense. Man's complete dependence on his God for everything is set forth again and again. It is featured, expressed in the most fervent terms, in every Masonic degree. Indeed the centrality of God is the

95 silent fact of the ordering of the lodge room for degree work. His inestimable gift is the object of concern at the first and last of our labors. So God is central to man's every concern, act and being. So Freemasonry sets forth its own philosophy, spells out the ideas it enjoins upon its votaries. In ultimate sum then, these ideas are the existential import of Freemasonry. As with any well developed philosophy it can be briefly outlined, but on amplification, sets forth the premises and schemata for the solution of every problem. In summary then, the lectures clearly set forth that: Man is real and exists in a real world; The world is both sensational and cognizable; God is the source of all knowledge; Man is not alone in his quest for knowledge; Knowledge draws man to God. Although not expressed in so many words, the two remaining problems of philosophy are treated in the Masonic lectures. If man can transmit his knowledge, it must be assumed that he can internalize what he has learned and assimilate it. Thus does it dismiss the epistomological problem, the problem of the manner in which man learns and transmits his learning. In like manner Freemasonry assumes that as between acceptance of the absolute and relativistic points of view, the latter is without standing and credit. It would deny, in the most emphatic of terms, that truth, virtue or duty are relative. If these things are not part of creation, they must be absolute, no mere erections of man's eternal dilemmas. There is then only one question left to answer: What is the function of Freemasonry? At no point does this answer come clear and lucid. At many points, however, particularly in the lecture of the middle chamber, are the bare outlines of the proposition established. It is the purpose, if read the intent aright, to provide the scholem. By this is meant the provision of a repository of knowledge, of the means of its transmission over the stretches of time. Moreover, it is to provide a congenial society within which the searchers after truth can commune with their fellow searchers. IT is to afford them its protection and sanctuary during the times which recur when man not alone abandons his timeless search for truth, but indeed turns from it and seemingly seeks after more comforting falsehoods and futile illusions. It is during these times of hostility to the truth that Freemasonry gathers unto itself the persistent seekers and stores up the truth for the day that will surely come when the tally is had and the scores set aright. So, given man's history and his nature, it is predictable that times will occur when Freemasonry is put not only on the defensive, but indeed seems to be out of step with the times in which it exists. In such times, each must determine for himself whether he will march to the beat of the drums of the marketplace, attuning himself to the throb of life all about him, or whether he will march to the cadence of some more distant drum, advancing in the cadence of timeless stars. Freemasons seem traditionally to have chosen the eternal. Or as one of our brethren has put in more poetic terms: "As I make my various incarnations In every time and place, I make the proper prostrations To the gods of the marketplace. Peering through reverent fingers I watch them falter and fall -But the gods of the copybook headings I notice outlast them all. "

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BIBLICAL FOUNDATIONS OF FREEMASONRY Before we examine the Biblical foundations of Freemasonry, it would be well to ask ourselves if in fact it has biblical foundations, and if it does, why it does. Even the most superficial examination discloses a biblical orientation in Freemasonry. To assert a bible orientation however, is not to establish biblical foundations. To ascertain the real facts of the matter, let us utilize an empirical approach. A ritual must have some basis as a starting point. One of the most common such points in use is a biblical event. This should not be surprising. After all, the Bible is the best known volume in the world. Its influence on every form of art as well as on civilization itself has been inestimable. So it should not be surprising that those who formulated the ritual should turn to this universal source-book for the allegory they erected. Moreover the time period in which our ritual apparently assumed its present form was a biblically oriented era. The King James version was still new enough to create excitement. The flowering of printing was causing a relatively widespread distribution of the book and this distribution was leaving its impress on the contemporary scene. Additionally, the times were more attentive to Bible and church than our present age. To establish a connection with the Bible was to automatically establish a basis for status and acceptability. Under these circumstances, it should occasion no surprise that the foundations of the ritual are to be found in biblical passages. However, we can draw another rational explanation for the biblical basis for the ritual: Both tell the same story. Both are the work of numerous authors, representing compilations and numerous editings. Both follow the precepts of good plot construction and development insofar as their main themes are concerned. As a result both have suffered at the hands of "the higher criticism" for overlaps, minor inconsistencies and similar lapses when viewed from a purely historical point of view. It is however in their main themes that both the Bible and Freemasonry are most consistent. They move directly and undeviatingly in the development of an ethical, single God. This then is the basis on which we shall examine the biblical foundations of Freemasonry and trace the analogy in the two presentations. Our attention is first caught by the striking central figure of the Masonic story: -- Solomon's Temple. Why, we might ask, did the founders of the ritual seize upon this story to serve as the vehicle of the ritual? Again there are two explanations, one in terms of the times which saw the development of the ritual, and secondly one inherent in the purposes of the ritual. Viewing again the age in which the ritual was developed, we find an era of intense architectural activity. New schools of architecture were being developed in England. The Georgian form was reaching its formalization period. There was a ferment not only in form but in building techniques and materials as well. Greek and Byzantine revivals were underway. As always happens when there is a great stir in one of the arts, it asserts a dominance and influence on the others and indirectly on lay interests. So it is predictable that a ritual developed for an organization evolving from building guilds should have a cant toward a building effort. Based on the philosophical needs of the ritual too, it is predictable that Solomon's Temple would become the central figure of the ritual. Of all the building efforts reported in the Bible, the building of Solomon's Temple alone was terminated in success and without bitter memories for the Jewish nation. Having then rationally accounted for the confluence of both the ritual and the Bible, it is proper to note the developmental stages through which each passes. The first business of any plot is to set the stage wherein the action is to occur. This done, the vehicle for the development of the plot must be delineated and lastly the plot unfolded and the argument of the piece presented.

97 Even the most cursory examination of the ritual will immediately recognize the stages of development here enumerated in its steady progression from the Entered Apprentice to the Royal Arch. The Bible too is susceptible to such examination. The stage for the unfolding of the Bible story is set in the Genesis account of creation. The account here given bears many elements of similarity to the numerous other creation stories which have been preserved. Interestingly enough, in its broad outlines it exactly parallels the most modem scientific schemata of development. Throughout any discussion of biblical content, it must be remembered that the biblical stories and accounts were transmitted from mouth to ear for eons before they were reduced to writing. Even once reduced, they were carried through many translations during which word approximations had to be made. Over the span of time here involved word meanings themselves changed. As a result, accounts frequently have to be evaluated in terms of each human event. One of the most common of these are time constrictions and/or expansions. Thus by applying the rule here noted, we can observe that the account of creation developed by modem geology and that set forth in Genesis are not greatly at variance. If we have seemed to take over-long to establish this point, it is because we will consistently take the position that the Bible contains statements of literal truth. We shall accept its assertions as statements of reportorial fact. When viewed in the context of all the other creation stories the Genesis account shows one startling difference. Whereas the other accounts view creation as occurring accidentally, even as a side effect of relative unimportance, Genesis makes it clear that the creation is a deliberate act of God. With purpose and intent He calls forth all of creation in its proper order. Moreover this wholly volitional act is performed by a single God, laboring alone in the void of nothingness, where nothing is but Him. Since Genesis alone sets forth this condition, whereas almost every other account presents a plurality of gods and creation points, one might ask by what right do we so blithely accept it as factual. Since by definition, there were no witnesses, are we not being arbitrary in accepting it as against the others? Apparently not, for the most modem theory of creation holds that all the universe was created in an incredibly short time, starting from a single focus. Moreover, prior to this moment of creation, nothing existed except that single focus from which all else came. Changing the language slightly, we are right back where we started, with the Genesis story. In the story of Cain and Abel we have another striking demonstration of personalization, another of the general effects of time on story recitals. Every civilization has passed through a time of conflict as it passed from the pastoral to the agricultural periods of development. One has but to watch any western on late night television to understand that point in our own country's development. Consider then how the same confrontation is personified by these two sons of Adam. In this simple pastoral tale no one can guess how many years of conflict are reported in the development of man. Thus skillfully and simply the stage is set for the development of the next essential -- the selection of the vehicle through which the story is to be told. The vehicle is to be the Jewish nation and people. Their development starts with Abram and Sarai. In the great metropolis if Ur, there lived a wealthy caravaneer named Abram. From the accounts of his wealth we must assume that Abram was immensely successful. We gather the picture of a sophisticated, urbane man, living the good life, possess of everything that his heart could desire. Consider then the shock of the following event: his gathering together all his people and their migration to Haran, a tiny backwater town deep in the hinterlands. It would be obtuse in the extreme not to inquire what caused their migration. Why would this man cast aside great wealth and position to undertake a life of hard toil and wandering? Indeed so dramatic was the break that the people who developed from the group took their name from the migration. Apiru (the dusty ones) came to be Ebri and the Hebrew. II

II

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By the process of elimination, we are safe in assuming that there is only one explanation for the sudden departure of Abram and his entire household: freedom. Not in the political sense, but in the religious sense. U r was typical of its day, worshiping a pantheon of gods, their worship supported and enforced by the state. From the arrival of the dusty ones in Haran forward their religion was monotheistic. Is it not credible then, that Abram was motivated by the passion for his God, the lone single God who had effected creation and now was about the business of creating His nation and people.

The life pictured for Abram and Sarai was a simple one as befit simple people. Consider the account of God and his angels visiting Abram and Sarai. There is warm banter between them. God is personified as a simple pastoral type concerned as much with a good joke as the problems of eternity. It is in the course of this visit that the names of the two founders of God's people have their names changed to Abraham and Sarah. At the same time God promises to make Abraham's descendants a great nation. As the quid pro quo of this promise, the people are enjoined to practice circumcision as a "sign of the covenant". Here is an interesting term that we shall frequently encounter throughout the Old Testament. It is, of course, another term for a mutual performance contract. How in keeping with the story of a caravaneer, a merchant-trader, that this stipulation contract should emerge. It was a common form of agreement, even at this early period, and tends to put a stamp of authenticity on the story that no amount of verification could equal. We next encounter the story of the ordered sacrifice of Isaac on Mt. Moriah. Traditionally, Biblical scholars have viewed this as a final testing of Abraham. Most modem scholars on the other hand tend to view it as another hallmark story, denoting the end of human sacrifice. So the story of the chosen vehicle advances. Each succeeding stage demonstrates a greater degree of prosperity and success for the Hebrews as a family and a greater degree of slavery as a nation, until the people are captive in Egypt, facing obliteration as a group. At this critical juncture there burst upon the scene a new character, one destined to change the entire course of events. Moses was, as a youth, trained' in the priesthood. It must be understood that the Egyptian mysteries were more concerned with the preservation of the primitive scientific knowledge of the day than with religious rites. From this we must assume that Moses was trained in observation and reasoning, and this is most important in view of what was to follow. The narrative takes up Moses during his sojourn in Midian. We are informed that "the angel of the Lord appeared in a burning bush which was not consumed." A singular event. Or is it? In the general area of where Midian was, there grow several species of brush which exude an oily substance whose kindling point is sufficiently low that under the proper conditions of an extremely hot day and the absence of a breeze undergoes spontaneous combustion. The substance however bums at a temperature sufficiently low that it does not kindle the green bush. This is but the first of a train of miraculous events connected with Moses. The next group were performed before Rameses II, in an effort to convince him to release the captive people. These events too, however, can be rationally explained and are still observable in the area today. Under certain conditions of weather, torrential rains fall in the highlands of Ethiopia washing down from the mountain sides vast amounts of soil, rich in iron oxide. Even the most elementary chemistry student knows that iron oxide will form a thick reddish colloid when mixed with water. Such an infusion would unquestionably force frogs out of the river Nile. Under these circumstances it is to be assumed that the life expectancy of the amphibians on the torrid shore, under the burning sun, would shortly cause them to expire. Anyone who has ever traveled in the Middle East is all too aware of the swarms of flies and insects which rapidly descend on anything dead.

99 One need not be an epidemiologist to know that pestilence follows swarms of flies feasting off carrion and then food for human consumption. In such circumstances, what better means of preventing infection could there be than to order the eating of flat, unleavened bread spread with bitter herbs, and in the absence of screens to offer a more attractive tid-bit, for example -- fresh blood on the lintel? Or consider the sojourn events. There is some doubt if the waters that were parted were the Red Sea or the Reed Sea, one of many estuaries near the mouth of the Nile criss-crossed by barely submerged sandbars. There are many such areas. Lake Sirbonis exhibits this same condition to this day. Frequently under the influence of the heavy east winds which sometimes sweep the area, the water is washed over the sandbars and the entire lake inundated. Or again, the quail which landed in the midst of the people and permitted themselves to be captured by hand. During the fall migration of the East European quail they traverse the entire Mediterranean in one sustained flight. On reaching Africa the quail are so exhausted that they fall to the ground spent. The matter of the manna is equally easily explained. There are certain tamarask-feeding insects which exude a sweet white substance whose flavor resembles that of honey. On contact with the air this substance hardens and drops to the ground. It is perfectly edible while fresh, but on exposure to the hot sun becomes putrid. As to the matter of drawing water from rocks, consider that in the western parts of the United States, experienced prospectors still perform the feat. There are certain types of porous rocks when struck along lines of natural cleavage release water stored in them. Thus we have rationally accounted for all the miracles which Moses brought to pass. We have with the help of modern knowledge laid bare the miracles. Or have we? Have we not missed the greatest miracle of them all? Moses himself! The careful confluence of time, man, events, and the emptying out of the storehouses of experience and knowledge for this one supreme moment. For make no mistake: hence forward everything would be different, nothing would ever be the same again. For at this time, in this place, human history took a right-angled turn and man entered a new day. Ahead lay Mt. Sinai and the beginnings of the last great development in the story. Here again we find old wine in new bottles. The Ten Commandments are based on the old suzerainty treaties common through the Egyptian area of hegemony. The first commandment is almost a verbatim statement from still extant papyri, but what a breathtaking difference! Here is the first clear and deathless statement of an absolute monotheism, enjoined on the children of Israel from hence forevermore. To reinforce the watershed statement of the first law, the second unconditionally forbade the worship of idols, a commandment still all these centuries later, not universally observed. The third commandment has almost universally been misinterpreted. It probably was more a prohibition of a clearance oath than of blasphemy. (The clearance oath was a feature of many early religions which provided that if a certain oath be taken at a particularly holy place, it cleared the swearer of all guilt for all time.) The prohibition of labor on the Sabbath stands as the first labor legislation in existence and was so radical a departure of the customs of the day, that many long centuries passed before civil legislation caught up with it. The commandment to honor one's parents is understandable enough, if the necessity of family stability be borne in mind. It enjoins a filial devotion which is a hallmark of Hebrews to the present. The prohibition of slaying has been the most universally misunderstood of them all. The word involved is best translated as slay, the equivalent of murder. It does not prohibit self defense, execution or war. All were recognized and practiced by Moses' contemporaries without his wrath being raised. The prohibition of adultery was also aimed at increasing family stability, but had as a collateral purpose the protection of legitimacy of inheritance. Among nomadic peoples there must be clear rules of inheritance as all property is portable.

100 The prohibition of stealing referred as much to kidnapping as to the stealing of real property of which there was painfully little. On the other hand, kidnapping persons for slavery was relatively common in the area through which the children of Israel had to pass. It was to help preserve the community that the prohibition was laid down. The judicial system required no oath of witnesses. Each merely came forward and made his statement. The prohibition of false witness was therefore critical in the protection of the integrity of the juridical process. So we can observe that the first nine commandments were intensely practical, designed to protect the community and the individual alike. The tenth commandment alone went to motive and was ethical, and also unenforceable. In the years intervening between Sinai and the present, time and time again, the essentiality of the first nine commandments to community and individual well being has been demonstrated. Unfortunately, the unenforceability of the tenth has been demonstrated in like measure. While the form of the commandments is not without precedent, their content marks a new dawn in the affairs of man. This was the supreme moment of Israel and the dramatic high point of the Bible story. The remainder of the laws reported in Deuteronomy are close parallels of earlier codes. The Eshnunna (eirc. 1750 Be) and the Code of Hammurabi (circ. 1690 Be) bear not only strikingly similar provisions, but in some cases almost identical language. The laws of Moses however demonstrate one striking difference -- they enjoin an absolute equality before the law. The stranger was to receive the same justice as the native. Even animals were provided for in a most humanistic code of laws. The sanitary and dietary laws were peculiar to the people of Israel. They may stem from Moses' early training in the primitive science of the day, inasmuch as they seem to rest on primitive scientific observation. They may also have been derived from taboos which indirectly derived from the same basis. The prohibitions are largely based on external (and therefore readily observable) features. The same law that forbids the eating of pork (which is a carrier of trichinosis in the Middle East) covers camels which are not known to be injurious. The prohibition which protects against the tularemia which hares carry, forbids eating the hyrax. As in primitive taboos, inclusion of every related item automatically protects against the offender. As their defense, however, it might be noted that they still provide good rules to follow for anyone traveling in the Middle East or North Africa today. These basic laws laid down by Moses during the sojourn in the wilderness were amplified, codified, and interpreted in the Talmud, thus building up a vast body of law governing the people of Israel down to the present. Early biblical commentators stigmatized the laws of Moses as being harsh. They were dubbed the Lex Talionis - the law of the talon. They seized upon the "eye for an eye" rule and so missed some of its most important parts. As has been noted, it enjoined an absolute equality before the law that not even the later generations of Israelites were able to maintain. During this period the Jews wandered in the wilderness, taking circuitous paths from oasis to oasis, seeking to avoid military outposts. Forty years in all were spent in the wilderness. Those who went in were a collection of peoples, mostly Hebrew, with little to unify them. A nation emerged. Following the sojourn the people of Israel entered into a period of disunity as they filled up the land. Small groups functioned autonomously, coming together only in the fact of dire threat. They slowly occupied the land. In times of emergency the people called out leaders who they styled Judges. This, was the period of Jephthah and Samson. But as you are aware, no more than the emergency passed, the leader was dismissed. This was also an era of friction between the Hebrews and the Philistines. In the encounters the Philistines were usually the winners. They had entered the Iron Age while the Hebrews languished behind them in the Bronze Age. Even so, they exerted a great unifying force on the Hebrews. The constant external danger gave rise to the need for a more permanent form of leadership and a strong leader. Popular reaction to this need was the desire for a king.

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Among the contenders, Saul gradually emerged as the best man for the kingship. There may be a most interesting explanation. We are simultaneously informed that Saul was a small man and that he carried the mightiest spear, sword and shield in Israel. Consider for a moment the relative specific gravities of bronze and iron and perhaps across the centuries we can glimpse the reason for Saul's emergence. His discovery of iron. Saul rules, to be succeeded by David, one of the most paradoxical men reported in the Bible. An able man, he made far reaching trade alliances, built an effective civil service, levied a tax system which worked and raised the strength of Israel. At the same time he gathered together the effects, relics and wealth necessary to build the Temple. The Temple was simultaneously the greatest glory of Israel and the beginning of its downfall. About one third of the total national wealth was lavished on the enterprise. Its exertions required one man out of every four, including strangers within the country which was strictly against the law. After the completion of the Temple the decline of Israel was rapid. The Babylonians occupied the country, first in part, then totally. It was during the period of the partial occupation that a new term came into being. One part of the divided nation was called Judah, hence came the modern term Jew. With the Babylonian captivity by all rules the influence of Israel should have come to an end. The Temple was gone, its holy vessels taken captive to Babylon and its shekinah departed forever. The people were either captives or dispersed. But new voices were heard in Israel, those of the Prophets. Before the final destruction Ezekiel was already giving new dimension to God. Confronted with the problem of a divided people, he added a new dimension to the understanding of God, a God who .could be both with the remnant of the People in Jerusalem and with the captive people in Babylon. And in Jerusalem Jeremiah was preaching that the God of Israel was also the God of the Babylonians, indeed the God of all peoples, the only God. He preached too that it mattered not that the Temple service was interrupted, for meaningful communion with God was individual communion and each man was his own priest and temple. The Prophets brought to Israel a new conception of history. They saw history as the continuing story of God moving forward to achieve his objectives in eternity ordering everything to achieve his ends. The Jews, they taught, were the vehicle that God has selected to achieve His ends. Even the Babylonians were instruments of God, necessary instruments if the full dimensions of God were to be revealed. As though to prove them correct the attitudes of their conquerors preserved their heritage. The Babylonian attitude was, "We have conquered you, you are ours, you must be as us and believe as we do". But they were in turn conquered by the Persians, who took the view that "We have conquered your land, not you." The Persians in turn gave way to the Alexandrian Greeks with their equalitarianism for all peoples and their beliefs. In their turn the Greeks were swallowed up in the Romanization of the world. The final conquest by Trajan ended for all time the temple at Jerusalem. The shekinah was gone, even the Ark of the Covenant was lost forever. The soldier who threw the brand through the window of the temple ended for all time the externals of Israel's glory. Simultaneously he turned Israel to its greatest glory. Now the forlorn Jew, destined to be dispersed throughout the earth, carried with him not the glories of the temple, but the glories of the Torah. The Holy Book of the Law became the focus of Jewish life. With the Jew it traversed the earth, spreading its precious leaven everywhere. It became the focus of Jewish life to so great a degree that a latter-day Jewish writer could aver in truth: "The world has its riches but we have the Torah.‖ So we have seen the emergence of the ethical God of Israel. Starting as the tribal and personal God of Abraham, He became a mountain-top dweller where He lived remote and alone. As a mark of His favor to Israel and Moses he took up residence in the Ark of the Covenant, constructed by Bezaleel and Aholiab and carried in the midst of Israel. The shekinah marked His presence in the

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Temple at Jerusalem whence he departed to reside everywhere, in every part of His great creation. So the tribal deity had patiently, step by step in the long tortuous history of His chosen people, revealed Himself as the purposeful God of every man, working out His eternal purpose in all things, through the operation of His everlasting laws. The Bible is the recounting of that story. Freemasonry seeks to recount the same story, but referring it directly to the life of the candidate. In the Entered Apprentice, as in Ur, the personal God encounters the greater world. In the Royal Arch as the Prophets displays the greater glory of the universal and only I AM. Each man's encounter advances his understanding, until in proper time, he can look full into the face of the Eternal and call Him by His own name. THE BIBLE AND FREEMASONRY by Earl C. Gifford In our quest for more light in Freemasonry, our subject for this evening is the connection of the Holy Bible and Freemasonry. We as Masons know and recognize the Holy Bible by the title of "The Great Light". But why? Is it because we believe in the Holy Bible as the true revelation of God, and require belief in it as such by our candidates? No, for we do not require such belief of our candidates. Many of us as Christians do indeed believe the Bible to be the true revelation of God. But as Masons we do not require such belief by our candidates or brothers. After all, Masonry is not a religion. We often do expound on the validity of the Bible as the true revelation of God in Bible presentations made in our Lodges. And in most cases quite properly so. But remember that these Bible presentations are not a part of our ritual, and therefore are not an official part of Masonry. In fact, if we have a candidate of a faith other than Christian, these Bible presentations might need to be modified for that occasion. Officially speaking then, in Masonry is the Bible just a symbol? Yes! Of what, then? The Great Light upon our Altar is used as a symbol of the revelation of God, not as the revelation itself. This can be a bit confusing, since to most of us (due to our Christian religious beliefs) the Bible is the revelation. And that's quite proper. But we do need to realize that technically, Masonry uses the Bible only as the symbol of the true revelation. Notice that there is no real conflict here. Christian Masons can, and do, believe that the Holy Bible brings us knowledge of our God and His teachings better than anything other than perhaps Christ himself. But that does not mean that all Masonic Brethren must feel as we do. The point all Masons do unite on is that the quest of the individual Mason should be for a closer knowledge of and relationship with God. That closer knowledge is sometimes Masonically referred to as "Divine Truth". This thought is probably emphasized most in the Royal Arch Degree of the Chapter, but it is present in all of Masonry. Let's look at the historical background of the use of the Bible in Masonry. How did the Bible come to be so revered in our Lodges? For example, why is it that we have the almost superstitious custom of not crossing between the Holy Bible and the Master of the Lodge? Or why do we not allow anything on our Altars with the Holy Bible except the square and compasses, perhaps an appropriate drape or cloth, and at times the ballot box? We handle (or at least in Masonry we should handle) the Bible with almost extreme reverence. Where did these customs come from? AntiMasons sometimes accuse us of being sacrilegious or of being idolatrous because of these customs, which they do not understand. Let's be sure that we understand them ourselves. The old Gothic manuscripts, dating from the 14th and 15th centuries, provide the earliest known background for our rituals. These manuscripts make no mention of "the Bible" or of any "Great Light", although "the book" is mentioned as being used to take obligations upon. Knowing that the Bible was the earliest book available for even limited use in those times, there can be little doubt that the "book" referred to was the Bible. And almost every one of these manuscripts begins with an invocation to Deity: "In the name of the Father, the Son, and the Holy Ghost, Amen!" Practically every one closes with an oath, or a reference to an oath, "So help you God, and by the contents of

103 this book," and often with the further admonition, "It is a great peril for a man to foreswear himself upon a book." In many manuscripts an actual ceremony is described, nearly always in Latin: "One of the Eldest taking the Book shall hold it forth that he or they which are to be made Masons may impose and lay their right hand upon it and the Charge shall be read." All this was in an age when printing had not yet been invented or made economical. Any existing books had been laboriously written or copied by hand. Very, very few people could read. So why wouldn't the Scriptures, read to the people by the priests, be regarded with almost superstitious awe! In a day when people could not read, the lessons of religion had to be taught by other means. They were taught by sermons of the priests, by ritual of the sacraments in the churches, by mystery plays or Biblical entertainments, and by art and architecture. The early Masons may have been participants in the mystery plays. Most certainly they were involved in the architecture. Look at the old cathedrals of Europe, and you can see how a concept of God was taught in the form and beauty of the architecture; in the sculpture, the painted windows and the other art forms included in the buildings. These items and the Holy Scripture "books" available could not help but have been revered as symbols of God Himself. So perhaps our "super revering", if such it is, is a custom drawn from the thinking and practices of those times. The Holy Bible is first mentioned in Masonry in 1760 when the Grand Lodge of England made it one of the necessary Great Lights. But the Grand Lodge of England by that time did not require its members to be Christian, but merely to believe in God and not "be a stupid Atheist.‖ So to us the Bible is a symbol of the revelation of and from God. It is not God Himself! Nor, strictly speaking, is it the only proper symbol possible to be used on a Masonic Altar. For Islamic or Jewish Masons the Koran or the Torah might be more appropriate symbols to use for the revelation of Deity. (Actually, many Jewish candidates do not object to use of the Bible, since it contains the Old Testament). At a recent session of our Grand Lodge, a plea was made for anyone who had a copy of the Koran. Why did they need it? No explanation was given, but obviously some Lodge had an Islamic candidate for whom they wanted a copy of the Koran to place upon their Altar. It is worth noting here that whether or not a Lodge or Grand Lodge of Masons requires the use of the Holy Bible or similar book of religious faith on its altars is a major factor used by "legitimate" Masons to determine the authenticity of that Lodge or Grand Lodge. Grand Lodges which do not require such use are not recognized as regular Masons by the Grand Lodge of Ohio or by other "legitimate" Grand Lodges of the world. Why is our ritual based on Biblical settings? Here are some possible answers: 1. Perhaps to gain respect. If you were writing a ritual in the 1700's when our modem ritual was more or less solidified, why wouldn't you use settings from the most respected and by far the best known source? A ritual from this background would most easily gain the respect of both its users and of those who heard about it. 2. Perhaps because these stories were the most familiar. Bible stories were by far the best known of all stories. There were few others in general circulation. 3. Solomon's Temple was the outstanding building project in the Bible -- in fact the only building which receives much attention in the Bible. So why wouldn't its construction be used as the background of a ritual for a guild or association of builders? 4. Perhaps one important answer is that both the Holy Bible and our Masonic ritual have at least one goal in common. Both give us principles of morality and behavior, teach individual responsibility, the dignity of the individual man, and equality with our fellow men. Both teach the Brotherhood of Man under the Fatherhood of God. Freemasonry is not a religion. But it directs our attention to our need for religion, and leaves it up to us to find the answers to our basic questions in the light of our own religious convictions. Everything in our ritual can be interpreted in terms of our religion. And we should make our own interpretation. For most of us, that means the Christian viewpoint. For example, the Lion of the Tribe of Judah may be thought of as Jesus Christ. To the Jew it means the Messiah, and for the Christian the Messiah is Christ. The actions of the third degree can be likened to Christian baptism,

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where the old is symbolically put aside in order to make a new beginning. We could go on and on explaining Masonic symbols and customs in Christian terms. And that's what every Christian Mason is invited and expected to do. But don't make the mistake of thinking that every Mason has to agree with your interpretation. Discussion of religion in a Masonic Lodge is improper, not because a member should not be thinking about such things, but because such discussion can easily be divisive among men. Freemasonry as such concentrates on the things we have in common, the things that bring us together as God-fearing fraternal Brothers, leaving our differences in religious as well as political views outside the Lodge room.

BIBLICAL PASSAGES USED IN RITUAL Many passages of scripture are used in the various degrees of the York Rite and the Scottish Rite. Those used directly in the ritual of the Symbolic Lodge are relatively few, although you can find many passages using the terms and things used in our ritual. A good Masonic Bible points a multitude of these. But let's take a closer look at the relatively few passages quoted during our Symbolic Lodge degree work.

Entered Apprentice: Psalm 133 "Behold how good and how pleasant it is for brethren to dwell together in unity! It is like the precious ointment upon the head, that ran down upon the beard, even Aaron's beard: that went down to the skirts of his garments; As the dew of Hermon, and as the dew that descended upon the mountains of Zion; for there the Lord commanded a blessing, even life forevermore. " This is a great statement of the beauty and importance of fraternal brotherhood -- of learning to live with our neighbor. The poet couched his thoughts in the most glowing terms possible. In the desert land of Palestine, during the dry seasons the heavy dew of Hermon was actually a source of life-giving water. And to Mount Zion, God himself came to dwell, according to the Jewish faith. Right there, among His people! So there you are. A brotherhood of man under the fatherhood of God! All expressed in a few beautiful words. Genesis 1: 1-3: "In the beginning, God created the heaven and the earth. And the earth was without form and void. And darkness was upon the face of the deep. And the Spirit of God moved upon the face of the waters. And God said, 'Let there be light!' And there was light." In the beginning, God! There's a great thought in itself. And then God created. A basic component of the faith of any believer in God. And we are familiar with the basic symbolic thought used by Masonry of moving from darkness to light. Again, a basic creed. 2 Corinthians 5: 1 "an house not made with hands, eternal in the heavens." A familiar phrase to Masons, and here is the source of the quotation.

Fellowcraft: Amos 7: 7,8 "Thus he shewed me: and behold, the Lord stood upon a wall made by a plumbline, with a plumbline in his hand. And the Lord said unto me, 'Amos, what seest thou?' And I said, 'A plumbline.'

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Then said the Lord, 'Behold, I will set a plumbline in the midst of my people Israel. I will not again pass by them anymore. ,,, Here is this rough and unschooled prophet Amos, a sheepherder and dresser of fig trees from the little village of Tekoah in the Southern Kingdom, daring to preach to the sophisticated leaders of the Northern Kingdom, Israel. Jereboam II was king, and the nation was relatively prosperous and wealthy, but with rampant social evils where no one cared for his fellow or for God. True religion and morality were lacking. Amos told them in the most colorful language that God was getting tired of it -- that He was setting forth a moral standard (a plumbline) which the nation and people must either meet or face physical ruin. The prophesy was verified within 50 years. Exodus 20: 2-7 "I am the Lord thy God. "Thou shalt have none other Gods before me. "Thou shalt not make thee any graven image, or any likeness of anything that is in heaven above, or that is in the earth beneath, or that is in the waters beneath the earth. "Thou shalt not bow down thyself unto them, nor serve them; for I the Lord thy God am a jealous God, visiting the iniquity of the fathers upon the children unto the third and fourth generation of them that hate me, and showing mercy unto thousands of them that love me and keep my commandments. "Thou shalt not take the name of the Lord thy God in vain; for the Lord will not hold him guiltless that taketh his name in vain. " These verses from the Ten Commandments speak particularly of need for reverence, respect and obedience to God. God is pictured here as. a righteous, wrathful God. Reference to "the name" should be particularly significant, especially to Royal Arch Masons.

Master Mason: Ecclesiastes 12: 1-7 "Remember now thy Creator. in the days of thy youth, while the evil days come not, nor the years draw nigh, when thou shalt say, I have no pleasure in them. "While the sun, or the light, or the moon, or the stars be not darkened, nor the clouds return after the rain. "In the day when the keepers of the house shall tremble, and the strong men shall bow themselves, and the grinders cease because they are few, and those that look out of the windows be darkened. "And the doors shall be shut in the streets. When the sound of the grinding is low, and the almond tree shall flourish, and the grasshopper shall be a burden, and desire shall fail; because man goeth to his long home, and the mourners go about the streets. "Or ever the silver chord be loosed, or the golden bowl be broken, or the pitcher broken at the fountain, or wheel broken at the cistern. "Then shall the dust return to the earth as it was; and the spirit shall return unto God who gave it. " Here is a beautiful poetic warning to live our lives NOW as we should, while we are able. For as time passes and we age, we are no longer able to do the same things. All the typical ailments and failings incident to old age are poetically described.

Job 14: 1,2; 5-7; 10-12 "Man that is born of woman is of few days, and full of trouble. He cometh forth as a flower, and is cut down; he fleeth also as a shadow, and continueth not. Seeing his days are determined, the number of his months is with Thee. Thou has appointed his bounds that he cannot pass; turn from him that he may rest until he shall accomplish his day. For there is hope of a tree, if it be cut down, that it will sprout again, and that the tender branches thereof will not cease. But man dieth and wasteth away; yea, man giveth up the ghost and where is he? As the waters fail from the sea, and the flood

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decayeth and drieth up, so man lieth down, and riseth not up till the heavens shall be no more." Again, a beautiful passage calling our attention to the unalterable fact that our life on this earth is limited in duration. That we have only so much time to do the things we should do. That we should not waste that time in unworthy activities. This is a familiar passage for Masons, but perhaps you didn't realize where it was taken from. It is our duty as Masons to understand the teachings of this Great Light upon our Altar, as well as those of our ritual, translating these teachings into our daily lives. This is the work of a Mason. As summed up in Micah: "Yet what does the Lord require of thee, but to do justice, and to love mercy, and to walk humbly with thy God." Also to be added from the New Testament the words of Jesus: "Love thy neighbor as thyself" and "Love ye one another, for God himself is love. " From the pen of an unknown poet comes the following tribute to our fraternity: "Live on, 0 masonry, live on. Thy work has scarce begun. Live on! Nor end, if end there be, till earth's last setting sun. Live on. Thy work in ages past hath but prepared the way, For every truth thy symbols teach, there's pressing need today. In cultured or unlettered age, humanity is the same, And ever more the passions rage, whose furies thou would tame; Would but the nations heed the PLUMB, war's carnage soon would end. The LEVEL rivalries subdue, thy SQUARE to virtue tend; Thy TROWEL spread that cement, which doth all hearts unite. And darkness comprehend and glow with thy immortal light. Live on, 0 Masonry, live on!"

EARLY HISTORY OF FREEMASONRY The beginnings of Freemasonry are shrouded in legend and tradition. An authenticated history can be traced back only to the early 1700's. We will look at both, with our primary purpose being that of constructing a history based on the facts we have. The traditional starting point of English architecture is usually taken as 680, with the construction of some stone churches. It is true that much building was done during the Roman occupation but even their memories disappeared during the Middle Ages. It is probable that no memories of such institutions as the Roman Collegia (which early writer sometimes cited as the origin of Freemasonry) remained. It is to be presumed that stone masons from the continent were required for the erection of these buildings. Nor was England to enjoy the climate for such gentle arts. Beginning in 789 the Northmen began a series of raids against the British Isles, making life precarious at best. Reading the history of this era we encounter vague, misty shadows of those fascinating, if fierce, people. The monarch's names stir the imagination: Alfred, called the Great, who brought a few years respite from the Northmen raids; his descendant Athelstan, who ruled well; Canute the Dane who succeeded Ethelred the Unready who lived up to his name. After the interlude of the Danish rulers, one of Ethelred's sons was recalled from his long exile in Normandy. This son, Edward, was a very poor ruler although he was well known for his piety, so much so that Edward the Confessor was elevated to sainthood. He began the building of

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Westminster Abbey, probably with masons from Normandy. A few months after the death of Edward, the Norman conquest brought from Normandy hordes of new masters for the unhappy isle. From the surge of building which followed the invasion we must assume that builders were among the conquering hosts. The stoneworkers of Normandy used "freestone", a fine-grained limestone or sandstone which is easily worked and can be sawn in any direction. This material helped to bring to Norman stone masons an early pre-eminence. Moreover, it was easier to bring this stone from Normandy by sea than to transport native stone over land from English quarries. Early stone workers were referred to by such terms as "cementarius" and "lathomus". The French term was "masoun" with the term "mazon" appearing as early as 1165. These workmen were generally employed on huge projects. These early masons were organized under supervisors who were variously called "master masons" or "masters of the work". This person, who usually rose from the ranks, was in charge of all technical operations. The financial manager was called the "clerk of the works". The work in time came to be done on a contract basis as smaller buildings came to replace massive cathedrals and armed castles as the projects. These changes were a reflection of the changing economic conditions surrounding the Norman conquest. The conquerors usurped all positions of power and authority in both the state and the church. Their system of government was built on the absolute power of the king in all things, filtered down from him through the nobles, and exercised in meticulous detail. These are in sharp contrast to the developing Anglo-Saxon traditions of more participation in government for the lower classes. In the days of the Northmen, the lot of the average man was hard, even perilous, and it is with these commoners that our interest rests. The last flowering of the economic system prior to the conquest was the primitive development of the "guilds". These organizations apparently began as a loose association of persons related by birth, for their mutual assistance. Early these organizations passed into clerical hands with the result that all of them developed a religious character with strong churchly traditions. The rise of the guilds could not have occurred but for the emergence of the "city". Cities developed out of trade fairs where small manufacturers met at stated intervals to trade their products. With the passage of time, certain of these fairs (generally those located on several trade routes at their points of intersection) began to assume a permanent character. In time the manufacturing operations moved to the market-place and cities developed. As trade flourished, the cities developed and the city merchants amassed great wealth and with it influence and power. So great did their economic power become, that the rulers of the day found it expedient to come to terms with them, granting the cities a measure of self-government. In the center of a static regimented society, the burgeoning cities were havens of freedom. Indeed it became a common practice for freedom to be granted to any bound person who could escape his fief and live in the city for a year and a day. As the cant of the time put it: "The air of the city makes free." Within these cities, the merchant guilds flourished and eventually decayed. They were succeeded by the new guilds based on connections of craft rather than trade. With these modern craft guilds mainly, modern Freemasons can claim kinship. In many places the government of the city became indistinguishable from that of the guilds. In England, Edward II made guild membership a requirement for London citizenship. Election to the city council was by wards until 1351. In that year election was from the craft guilds. It reverted to the wards and in 1376, again to the guilds. It is in this same year that we have the first record of the London Company of Freemasons, for in that year four masons were elected to represent the craft on the Common Council. To pursue the story of building in the British Isles rather than the political implications of the times, there was some building in stone in the time of the conquest, but the use of other materials was more commonplace. As time passed, the crown and church became very active in building,

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providing the opportunity for many monumental building projects. In part this was due to distribution of wealth, which was concentrated in either the state or the church. With the commercial revolution wealth came to be better dispersed throughout the community with the attendant changes previously noted. The early masons were associated into one type of organization or another. First, and perhaps of greater interest to us were the "lodges". The English masons took the word from the French, and the Scots presumably learned the word from the English. In the early records the word is sometimes spelled "loge" and first appears in 1278 in connection with Vale Royal Abbey. The word has at least three meanings. First, it represented a workshop for masons employed on a given project. It also provided the site for refreshment and was probably the place where questions regarding the trade were aired. Second, the word referred to a group of masons working more or less permanently on a major building project. Third, it was associated with groups of masons in a particular territory. For example, in the Shaw Statutes of 1599 it is provided "that Edinburgh shall be in all time coming as before the first and principal lodge in Scotland and that Kilwinning shall be the second as before." Another organization important in Scotland was that of the "Incorporation". These existed in certain areas for the purpose of governing particular crafts and for encouraging divine worship among its members. The relationship between these two organizations differed from place to place. In some places the lodge was given a great deal of authority while in others it was reserved to the incorporation. As the general economy strengthened, guilds rose in many crafts. In general however, the masons did not form guilds since these are by their nature sedentary while the masons had of necessity to travel about from place to place. In the large cities where there was a stable level of building activity such guilds did develop, but they were the exception rather than the rule. In fact, the Masons' Company of London may have been the only one in England. There is one other type of organization which may have existed -- congregations or assemblies. These covered a wide territory and are suggested by the earliest written records of masonry. The Regius Poem (c. 1390) and the Cooke Manuscript (c. 1400) for example make strong suggestion in this area. Both relate the periodic meeting of masons on a regular basis. According to these records, Athelstan instituted the custom. This is, to say the least, dubious since as has been noted, economic conditions at the time would not have supported large numbers of masons. It appears that the documents refer to a contemporary situation even though they purport to tell a legendary history of masonry from the time of Euclid, the Flood, Nebuchadnezzar and other fascinating subjects. These manuscripts also give a series of instructions for the behavior of masons, particularly apprentices. These documents are known to have been used to instruct initiates in later lodges of Freemasons. Our knowledge of operative masons' lodges and their form of control in England is limited. It appears that they were more or less regulated by a central authority. The crown named officials to regulate the masons, the most important being the "King's Principal Master of the Work" and the "Warden General of Masons". The former seems to have had jurisdiction over masons working on royal projects, while the latter seems to have had authority over masons in general. In some cases the same men filled both offices. The earliest record of appointment is in 1539. There seems to have developed a surplus of stoneworkers in Scotland. Thus the lodges were faced with the severe problem of keeping their members employed. The problem was further complicated by "cowans", those who built without mortar. They were not members of the stone masons lodges but competed with them for the available work. To prevent these cowans from misrepresenting themselves as regular masons, the latter adopted certain means of identification known only to themselves. It appears now, some three centuries later, that the Mason Word was the chief such means. For a system such as seems to have emerged to work, predicates a central authority to regulate the entire apparatus. Such a central authority seems to have been provided by the Warden General.

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The extant records indicate that three distinct classes of membership in the lodges emerged: The Apprentice, Entered Apprentice, and Fellow. After an apprentice had satisfied the requirements thereof he was permitted to be taken into the lodge as an Entered Apprentice. He received the Word in a ceremony involving "the five points of fellowship" and a grip. Whether the Fellow (also called a Master Mason) had separate secrets is not clear. There is evidence both ways and it is not conclusive on either side. By 1550 the Mason's Word was apparently both widespread and widely known to the laity. The superstitious, and in that age nearly everyone was, believed that it had magical powers while others believed that it was somehow connected to witchcraft. The records indicate that numerous men joined the operative lodges as non-operative members. In England there seems to have been lodges which were largely non-operative. These non-operative members were referred to as "accepted" members of the lodge. The motivation for such membership seems to have been various, but certainly such membership had both social and economic advantages. The earliest recorded instance of such a membership was that of Elias Ashmole, who was received into a lodge at Warrington in 1646. He recorded in his diary "4 H 30 PM. I was made a Free Mason at Warrington in Lancashire." Little more than the names of those present was recorded. In 1686 Robert Plot, a non-mason, recorded in a history of Staffordshire many particulars concerning masonry, including the use of secret signs, the fact that there were accepted members, and the legendary history going back to Athelstan. From this we may infer that accepted masons had a fairly wide scope in England in the latter half of the seventeenth century. The London Company offers some interesting clues concerning the development of accepted Masonry. In 1481 the Master and Wardens adopted a livery, a distinctive uniform that the higher officers wore. The company was governed by the Master, Wardens and "livery" officers. Below these were the members who were "free" of the company, i.e., they could work on their own without control by the company, a privilege not accorded apprentices. This freedom of the company could be acquired in several ways. The regular method was by serving in an apprenticeship and regularly arising there from. It was also accorded to the children of free members, although they were not themselves operative masons. Or it could be purchased from the company, or given by it as a gift. Membership in a livery company provided a path to civic honors and was highly prized. These companies also provided a social environment with annual feasts and similar festivities. Following the great London Fire in the latter half of the seventeenth century there developed a great demand for operative masons, a demand so great the company could not meet it. This caused the restrictions to be lifted, and permitted any mason to work in London whether free of the company or not. Economics thus became the chief factor forcing the company into decline. Prior to 1655 the company was termed the Worshipful Company of Freemasons of the City of London, but after that date, the term "Freemasons" was changed to "Masons". Unfortunately the records of the company go back only to 1620. From thence there are occasional references in the records to a select inner circle of masons referred to as "the acception". We find one reference to a Warden of the company being accepted, so the honor was apparently one different from mere eminence in the company. Non-operatives apparently also receive this special honor (Elias Ashmole referred to above was one who did). Nothing more is heard of the "Acception" although it has been suggested that the Lodge of Antiquity derived from this group. It has been suggested that after 1655 the term "Freemason" was used to refer to non-operatives only. There have been suggested many sources for the term "Freemason": freestone, freedom from the company and similar such derivations, for example. We have no way of knowing at this late juncture. Other organizations used similar terms: Free Vintners, Free Tylers, Free Fishers, to name a few, but in to other case was the work compounded as it was in Freemason.

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Old records indicate that "Old Charges" (such as the Regius Poem) were used in a ceremonial fashion at the reception of new members. Conder has suggested that the Mason's Company carried on the old esoteric traditions which had been common in all the craft guilds and their successor organizations. If so, and it does not seem unreasonable, then the term "Accepted" has a very old and very specific meaning. From this long, dimly lighted, frequently tangled history emerged modern Freemasonry. In what manner it can be explained or how it came to be, we cannot know, but by 1716 four "time immemorial" lodges (those whose histories go back so far no one knows the early period) met to discuss the "revival" of the institution known as the "Grand Lodge". In spite of the language, there is not a shred of evidence to suggest the prior existence of such a body. (N.R. Even the language here cited is suspect. The only written account was penned twenty-two years after the event and then by a man not present.) Even so, we can be sure that the meeting did occur, and the lodges represented were: The Lodge which met at the Goose and Gridiron Ale House in St. Paul's Churchyard (now the Lodge of Antiquity No.2) The Lodge which met at the Crown Ale House in Parker's Lane (now extinct) The Lodge which met at the Apple Tree Tavern in Charles Street (now the Lodge of Fortitude and Old Cumberland No. 11) The Lodge which met at the Rummer and Grapes Tavern in Channel Row (now the Royal Somerset House and Inverness Lodge No.4) The outcome of the meeting was that those present summoned a "Grand Lodge" on the Feast Day of St. John the Baptist, 1717. Anthony Sayer was elected the first Grand Master. Jurisdiction was claimed by the Grand Lodge only over the lodges located in the City of London and Westminster. Many of the fine immemorial lodges resented this "upstart" body. Nor was the resentment of these lodges the only source of difficulty for the new Grand Lodge. The degrees were far from uniform. There were lodges in England, Scotland and Ireland which were independent, all with ceremonies differing somewhat from each other. Some worked three ceremonies, but most used only two. An Irish manuscript of 1711 definitely refers to three ceremonies, but we have no way of knowing what they were. In appears that at first the ceremonies centered about the old manuscripts, but other legends became common. It appears that some of these ceremonies were developed to explain some of the ceremonies which hung over from the old operative days, which had by now lost their earlier significance. Out of the turmoil two legends emerged -- the Hiramic and the Noachite. Both persist until the present. Simultaneously, a trigradal system emerged. A Grand Lodge was formed in Ireland in 1725 and in Scotland in 1736. The Grand Lodge in England styled itself the Premier Grand Lodge and was somewhat condescending to the other Grand Lodges as well as to the independent lodges throughout England. It came to regard lodges other than its own as "irregular". In reaction a rival Grand Lodge was formed in England calling itself the" Antient" Grand Lodge, basing its claim on its assertion that it was working according to the old ritual. It termed its rival the "Modern Grand Lodge", a term which stuck. From the formation of the Antient Grand Lodge in 1751, it received support from the Grand Lodges of Ireland and Scotland as well as the other "irregular" lodges in England. The Antient lodges were very dynamic and they thrived. They adopted the then well known and widely used Royal Arch Degree as the completion of the last degree of the trigradal system. The Royal Arch Degree on the other hand was scorned by the Moderns, who also castigated the use of deacons in ceremonials, another feature of the Antient work.

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After a long and bitter struggle (well covered in the pamphlets The Rival Grand Lodges of England) union was effected in 1813. The Antients won many points in the ordinance of unity including recognition of both the deacons and the Royal Arch Degree which was proclaimed to be an authentic part of Ancient Craft Masonry. The United Grand Lodge of Ancient Freemasons of England was solemnized on the feast day of St. John the Evangelist in 1813. Fortunately American Freemasonry was transplanted and flourishing before the formation of the united grand lodge. Thus American Freemasonry enjoyed the rich heritage of not alone the Antients and the Moderns, but also the independent lodges of England and Scotland. At the same time, it reaped the rich harvest of the ferment that the rival grand lodges created. Thus from small operative organizations concerning which we can but guess or catch dim glimpses of half truth coming through the mists of the years, Freemasonry in England rose to a strong and vibrant force, outliving even the structures those long past builders built.

EARLY HISTORY OF FREEMASONRY by Earl C. Gifford WHENCE CAME FREEMASONRY? The basic and brief answer seems to be: From operative masonry in the Middle Ages by way of England and Scotland. This answer is based upon the work and research of Henry Coil, Sr., an American Masonic historian and scholar of the mid-twentieth century. Brother Coil's work is scholarly, well documented, and based on proven facts, as compared to so many of the earlier historians who repeated legends and statements without any thorough check of their veracity. Brother Coil deals very thoroughly with the early origins of Freemasonry in Volume I of his Freemasonry Through Six Centuries. A total of 25 theories concerning the origin of Freemasonry have been advanced at one time or another, and Brother Coil groups them as follows: GROUP 1: King Solomon: The Temple of King Solomon: Euclid (in Egypt): Pythagoras These are based mostly on the old Gothic legends included in the earliest Masonic manuscripts, which were repeated as factual by Dr. James Anderson in his Constitutions of 1723 and 1738. However none of them stand up to any careful scrutiny of historical facts, and they contain inconsistencies and obvious inaccuracies within themselves. However some of the legends in our ritual are based upon these theories. GROUP 2: The Creation of the World: The Patriarchal Religion: Moses These purport to give Freemasonry Scriptural authority, and identify it more or less with the religion of the ancient Hebrews. Again the legends in the ritual of some degrees fit these theories. GROUP 3: The Ancient Pagan Mysteries: The Essenes: The Culdees: The Druids: The Gypsies: the Rocicrucians These include the mystical theories based upon the supposed resemblance between the symbols and ceremonies of Freemasonry and those of ancient and medieval cults. Some of this treatment was carried to such extreme that it was readily discredited, because it made Freemasonry a type of sun worship, sex-worship, and cabalistic mysticism designed to obscure rather than to elucidate, to conceal rather than to reveal. The fact that we use some of the same symbols, such as the square, the circle, the triangle, etc., does not mean that we give the same meaning to them as did the ancient societies and cults.

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GROUP 4: The Crusades: The Knights Templar These present the chivalric or military theories, which are detected to be quite fanciful when we consider that there was never the slightest evidence of any such element in Freemasonry until it was added during the multiplication of degrees in the 18th century. GROUP 5: Oliver Cromwell: The Pretender for the Restoration of the House of Stuart These make Freemasonry a political tool, first of Cromwell against the Stuart kings; the second of the Jacobites to restore the House of Stuart; and still later the House of Hanover, which succeeded the Stuarts. All of these claims simmer down to the triviality that some of the French degrees of the 18th century contained references of language indicating that the author or authors were partisans of the Pretender to the Throne of England, who was then a refugee in France. GROUP 6: Lord Bacon: Dr. Desaguliers and Associates in 1717 These suggest personal action, influence, or motives. But they are discounted by the fact that there are written records, though limited, of lodges existing before the time of Bacon and Desaguliers. GROUP 7: The Roman Collegia of Artificers: The Comacine Masters: The Steinmetzen: The French Compagnons: Sir Christopher Wren at the Building of St. Paul's Cathedral: The English and Scots Operative Freemasons of the Middle Ages Each of these can be examined with some care, and it is found that none but the last one match all known facts. The conclusion that Freemasonry originated in the fraternity of operative Masons, the cathedral builders of Medieval England and Scotland, is supported by all known records. The lodges of Scotland have written records back to 1598, and the English Craft (without written records, but with other limited evidence) back to about 1400, which is the approximate date of the Regius Manuscript, the oldest written document of the Fraternity. The Masons Company of London, which was actually a guild not precisely the same as the Fraternity, existed in 1356. The building of Gothic architecture used by these masons dates from about 1150 to 1550 A.D. It seems reasonable to believe that there was some sort of operative organization for those highly skilled craftsmen dating back to before 1150, as the skill and knowledge could hardly have come from nowhere. Some of the other theories are too interesting and important not to draw further comment here. The Gothic Constitutions, Legends and Charges include the Regius Manuscript. There are 99 of these old documents extant today. They are handwritten, of course, and vary somewhat in content, but yet they are surprisingly similar. They nearly all begin with an invocation (usually Roman Catholic trinitarian in nature). They relate substantially the same legends, give charges, and provide for an oath of compliance. They all reflect religious, moral and ethical precepts and contemplate a brotherhood for mutual helpfulness, designed to benefit the owner of the work no less than the workers. The legends are quite fanciful, and many are very confused historically -- as for example, some say that Abraham took the secrets to Egypt, taught them to Euclid, and that they were later taken back to Palestine by the Hebrews. (This overlooks the fact that Euclid lived 2300 years after Abraham.) Many of them relate an advent of Masonry into England, with General Assemblies called by King Athelstan in 932 at York (giving York its place of respect in the development of Freemasonry). They further say that further Assemblies were called by Athelstan's son, King Edwin. But historically, Athelstan had no son Edwin.

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The study of the Steinmetzen, an organization of Middle Age German operative architects and master craftsmen (but apparently not including laborers) is very interesting. Resemblance to the English operative masons is strong, but there seems to be no connection with modern Freemasonry. Likewise a study of the Compagnons du Tour de France, an organization of operative masons of France, is interesting. They included crafts other than stonemasons. They were divided into three groups, and these branches were often literally at war with each other. One group of them used a Hiramic legend. But yet when modern Freemasonry moved into France in the 1700's, there was no recognition between the two groups whatsoever.

II. GRAND LODGES OF ENGLAND The first Grand Lodge was formed in London in 1717 by four existing lodges. The new Grand Lodge called itself "The Grand Lodge of England", although it at first claimed jurisdiction only over the small districts of London and Westminster. It recognized the existence of many other unattached lodges, all of whom by this time were completely speculative or "accepted" in membership. (Many of the Lodges in Scotland at this time, however, were still at least partly operative in membership.) The unattached lodges existing in England before this time apparently felt no need for record-keeping, as early lodges were very informal in operation. Meetings were without any set schedule, and new Masons were "made" oftentimes by just one, two, or three members getting together for the purpose. Some lodges in Scotland during this time, and in fact from 1598, did keep records, possible because some of their business was still operative in nature, and concerned acts of business, discipline to members, etc., which required record-keeping. The influential individuals in this early Grand Lodge of England were Dr. James Anderson, a Presbyterian minister; Anthony Sayer, the first Grand Master; George Payne; Dr. Theophilus Desaguliers, a French Protestant minister called by Mackey the "Father of Modern Speculative Freemasonry", as he was very distinguished in his worldly accomplishments, and played an important role in guiding the fraternity during these formalizing years. In 1723, six years after its formation, the new Grand Lodge acted to drop the Christian requirements for its membership, and adopted the more universal religious requirements which have carried to the present day. This is particularly interesting in view of the fact that these two Christian ministers were the guiding forces of the Grand Lodge. The new Grand Lodge quickly adopted the practice of having a member of the nobility as its Grand Master, no doubt to give the Fraternity more social stature. To this day, the Grand Lodge of England has a member of the Royal family as its Grand Master (now the Duke of Kent), and often-times the Deputy Grand Master actually performs the necessary business of administration. In early years there were many rival organizations, not Masonic but yet related, which caused the Grand Lodge trouble. For one reason or another, about 1739 the Grand Lodge changed or reversed some of the "secrets", and this was one factor which in 1751 was cited by the rival "Ancient Grand Lodge of England", which was formed in that year and claimed to work by the "Ancient" regulations. The original Grand Lodge therefore came to be known as the "Moderns" in contrast to the newer "Ancients". A more likely factor in the formation of the new Grand Lodge was that its memberships were mostly Irish working class who had migrated to England and did not feel welcome in the aristocratic Lodges they found there. A shining beacon in the records and activities of the Ancient Grand Lodge is the name of its secretary form many years, Laurence Dermott. Although at times a controversial figure, Brother Dermott had much to do with guiding the Grand Lodge in its years of primary differences with the older "Moderns". Among the oft-quoted statements credited to him are those citing the importance of the Royal Arch Degree as the summit of Masonry.

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Still other rival Grand Lodges of England existed at one time or another: "The Grand Lodge of All England" headquartered at York, which formed in 1725 and lasted only a short time; the "Grand Lodge of Antiquity", formed in 1779 by William Preston when he fell out with the Grand Lodge, disappeared when the personal trouble was healed; and the "Supreme Grand Lodge" or Scottish Grand Lodge formed by Scottish Craftsmen in London in 1770, which also lasted only a short time and had nothing whatsoever to do with the so-called Scottish Rite.

III. MASONIC DEGREES Brother Coil finds no real evidence of the existence of more than one actual degree in Masonry prior to 1717. The operative masons had no real need for a degree system, since the distinction between the classes or grades of workmen were evident from their day-to-day capabilities, and no "secrets" between them were needed. When the apprentice was Entered and bound as a member of the Lodge, there was probably some sort of ceremony, and definitely there were charges given to him. But no evidence is found of any other secret ceremony. In fact, when a Master was made, the Entered Apprentices participated in the ceremony that took place, indicating that there were no secret degrees for the advancement in status. The Second Degree seems to have appeared between 1719 and 1721. The Third Degree was of course a more drastic innovation. The first record of its conferral was on April 27, 1727, but it was many years later, following much confusion, that its use became universal. The first Masonic Lodges in this country apparently did not confer the Master Mason Degree, but within a few years the degree appeared here too (on Jan. 2, 1738 it was conferred in Boston). It is not definitely known whether components of the Royal Arch Degree were included in the early Master Mason degree. The first written record of the separate existence of the Royal Arch was in 1751. In fact, the earliest extant minutes of its conferral as a separate degree is in 1753 in Fredericksburg Lodge in Virginia, just a few months after George Washington had been raised in that Lodge. The handling of the Royal Arch Degree was one of the bones of contention between the Ancients and the Moderns, the Ancients considering it a Lodge degree, and the Moderns insisting that it should be separate. This division was not settled until the union of the rival Grand Lodges in 1813 with the formation of the United Grand Lodge of England, and its somewhat contradictory statement of policy: "It is declared and pronounced that pure Ancient Masonry consists of three degrees and no more, viz., those of the Entered Apprentice, the Fellow Craft, and the Master Mason (including the Supreme Order of the Holy Royal Arch)". In England today the Royal Arch Degree is handled as a separate ceremony, but it is basically controlled by the Grand Lodge. Althoughthe Grand Chapter of England lists its own officers, those officers are usually identical to those of the Grand Lodge except for the titles, and it meets at the same time as the Grand Lodge. No other degrees are included, however -- the Mark Master, etc. being organized under the Grand Lodge of Mark Masters of England. This union in England, however, didn't come until after the breaking off of the American Masonic organization. We had to settle the dispute in our own way, and that is why there was confusion in the late 1700's between various Grand Jurisdictions in this country as to proper organization of the chapter degrees. Other degrees sprang up in the mid 1700's, with the Mark Master in England in 1769; the Excellent, Most Excellent (not our degree), and Super Excellent (not our degree) about the same time; and the Knight Templar Degree also about 1769. These are the first written records of them, and are almost certainly not the first conferral of them. On the Continent, the creation of degrees was much more prolific during this same period, probably because the French Masons were much more class conscious, and everyone wanted the distinction of having a "higher" degree. Rites of great length sprang up, most of which have now disappeared, but the Hauts Grades formed the basis of the present Scottish Rite. Although these degrees were brought to this country from France, they (the Scottish Rite) were never organized under a formal system

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of governmental control until the "Mother" Supreme Council, or Supreme Council of the Southern Jurisdiction of the United States of America was formed in this country. Prior to that the degrees of the so-called Scottish Rite (not actually Scottish at all, any more than the York Rite is from York) were frequently passed on by declaration only, with no actual conferral of degrees required. That is why our Supreme Council of the Southern Jurisdiction can properly call itself the Mother Supreme Council, as it provided the first formal organization, with strict rules of conduct of the degrees.

IV. CONCLUSION: It can be seen from the above that the spread of modern speculative Freemasonry in the 1700's was very rapid -- almost phenomenally so. With the help of the British Army, it spread all over Western Europe and the British Empire in very rapid fashion, but in every case its spread can be traced to roots in the British Isles. If the German Steinmetzen or the French Compagnons had any common ancestry with Freemasonry, it was so far back in the faded and dim past that no one recognized any connection, and the organizations did not in any way recognize each other. Of course Freemasonry was now speculative, whereas the remnants of the other groups were basically operative.

HISTORY OF AMERICAN FREEMASONRY Written 1968 At the outset, let us make clear our purposes and therefore the direction this paper shall accomplish. We do not intend to present a detailed account of the early history of Freemasonry in the United States or of the early history of the Grand Chapter of Ohio. These tasks have already been well performed by others and to them those seeking this kind of presentation are referred. We could do no better than refer the reader to Denslow's History of Royal Arch Freemasonry in the United States, Coil's Freemasonry Through Six Centuries, and the History of Royal Arch Freemasonry in Ohio by Selby and Walker. It is rather our intent here to convey the mileau out of which American Freemasonry emerged and to give to the reader a frame of reference, as it were, within which to view its early development. We shall endeavor to show that such development was almost predictable in terms of the times and the social currents in movement. You will recall that Freemasonry in England was in a vast ferment. The Antients and Moderns were busily engaged in attempting to establish themselves as the one true and authentic body. In the near future (1774) Preston would give the modern form to the ritual. The state of Masonic activity in England was of prime importance to the newly transplanted American Freemasonry, for it was from English antecedents that American Freemasonry primarily derived. The exact date of the transplant cannot clearly be ascertained, nor can the circumstances surrounding its early growth be delineated, but it is apparent that the mainstream was of the "Modern" school. This has significance for us because it was due to this beginning that the Royal Arch Degree was assigned to the Chapter rather than to the symbolic lodge. The union of the rival Grand Lodges of England in 1813 placed the Royal Arch Degree in the lodge, but by then American Freemasonry was underway and the separation persisted. (see the Rival Grand Lodges of England. There were other antecedents. From Scottish Freemasonry came the Mark Degree and from it also, by way of France, the Ancient Accepted Scottish Rite. For a more complete discussion of the latter, see The Rise of the Eccosaise Degrees by James Fairburn Smith.) But it is to English sources that we must turn for our primary understanding of American Freemasonry. To the modern Mason the practices and accepted modes of the day are unbelievable. The occasional lodge was the accepted norm of initiation. Under the "occasional" approach, several

116 Masons could join together to "give the degrees" to an outsider. Generally this was achieved in an upper room of a tavern. As typical of the procedure we might regard the following hypothetical recital. A member of the Craft had for some time engaged in business with a firm in the midlands, which once a year sent a representative to London. After many years of acquaintance, the London businessman might resolve to "communicate the secrets" to his associate. He would sponsor small dinner parties to introduce the "prospect" to his local brethren, and they feeling the move warranted would on an occasion recite the mysteries to the neophyte. The newly made Mason then had the option of association with a Lodge or not, as he chose. Most frequently the lodges were social organizations which gathered for dinner and a few convivial libations afterwards, without thought or intent of degree conferral. Too, each individual was free to associate with as many Lodges as he was invited to join. Office in these "table Lodges" were more honorary than meaningful. Such Freemasonry as was practiced in them usually took the form of an address by the master or some other qualified brother. It is probable that this rather casual approach grew directly out of the operative era when membership was dependent upon a judgment of qualification by a set number of initiates. So long as the proper number was present, the acceptance was official. Too, the important part of the ceremonies was the communication of the means of recognition, as these were the sole means by which the initiate could attest his reception into the order. That this rather casual and off-hand manner of reception should have been the first means of propagating the fraternity in the new colonies was predictable and in fact apparently was the sole means of degree conferral until well into the colonial period. The termination of this informal reception and the foundation of permanent working lodges in England was a corollary development of the Grand Lodge system. In America on the other hand its emergence was due in large measure to the social and intellectual climate of the colonies. To better understand the forces at work, it would be well at this juncture to examine the American colonies after the period of exploration and prior to the revolution. The state of general education was low. Formal education was in fact the exception rather than the rule. Such formal education as there was primarily restricted itselfto reading, writing, and arithmetic. Such training was largely given in private schools, mostly church connected. There were to be sure some colleges, all church connected and primarily intended to educate clergymen, but they were for the very few. Religiously speaking, the colonies were sharply divided. The colonies from New York south were Anglican with the exception of Delaware, Pennsylvania and Georgia which were neutral. North of New York the prevailing religious viewpoint was Calvinistic. It was a philosophy ideally suited to that stern and uncompromising region. Frequently misunderstood and interpreted all out of reason, this rugged viewpoint was probably the greatest single influence on the developing American character. In brief, Calvinism held that at the split second of creation all future generations were separated into the elect and the damned. As each generation advanced and departed, its members went either to heaven or to hell in consonance with their election or damnation. Nothing that one could do could change his status. Moreover, none could, in this life, determine his future status. At first blush, such a philosophy might seem to be well calculated to develop a most irresponsible society. But such was not the case. Imagine if you can, yourself in such a position. You would most certainly want to know in which camp you were listed. Moreover, in the social sphere there was a correlate. That the community might be well served, power must be in the hands of the elect. If by outward conduct and behavior one gave the appearance of being in the elect the doors of power and influence were open. Accordingly the society which developed under the Calvinists was almost fanatically "good". Moreover, if the elect were in the seat of power, resistance to the state was tantamount to rebellion against God. In was therefore the duty of those in power to root out dissension since it was the equivalent of sin. Hence there was no religious toleration. Both Roger Williams and Anne Hutchinson were banished from the colony under circumstances which practically guaranteed their deaths for dissenting from the clergy.

117 On the other hand, the community was held responsible for sin. It was the first duty of the state to so order affairs that sin was impossible, so that when it did occur, the community as a whole shared in the guilt. To serve as a buckler against sin, personal and direct knowledge of the Bible was indispensable. Accordingly the community had a responsibility to make training at least in reading available to everyone. From this developed the concept of a free compulsory education. From all this too brief discussion, it is apparent that this stern philosophy, uncompromising in its outlook and unrelenting in its prosecution, built strong character and was to an inordinate degree clerically oriented. The clergy dominated every aspect of society and every detail of life. In the town meetings, they had great influence, but they cast but one vote each, as did every freeholder, for the colonies of New England were charter colonies. This was the most common type of political organization within the English colonies. Each charter colony held a charter, granting to it a measure of self government and a certain defined tract of land wherein to settle. These charters were granted on many bases, some to business corporations for the purpose of making money from the land. Others were granted to individuals to acquit a debt owed them by the king. These latter were styled propritory colonies. The third theme was the crown colony. This colony was owned by the king as any other part of his royal domain and governed by someone of his choosing or appointment. At first the Royal Colony was the least common form of organization, but by the eve of the Revolution, it was the only form. This trend was in consonance with the prevailing political philosophy of the day. Colonies were viewed as existing for the purpose of returning wealth to the mother country. Accordingly government was organized to achieve this purpose as efficiently as possible. In its ideal development, this system held that a colony should cost nothing and return much. But there began to arise new philosophies. The French political philosophers questioned not only the divine right theory of government but the very bases of monarchy. Rising to its highest development under the French monarchs, the Divine Right theory was a last holdover from the Middle Ages. In brief it held that God created the man to be king. He ruled therefore at the direction of God and owned the material state in its entirety. Ranging downward from the king at its apex, was organized the state power, flowing downward from him. Analogous to this monolithic structure was the spiritual power organized under the Bishop of Rome in a similar pyramidal form. In opposition to the neat and compact organization, the new philosophies held that government rested on a compact between the ruler and the people. The former would govern in the best interests of the latter and they would in support him. Breech of contract by the one freed the other from his specific performance. The rise of these new views of government was not an independent development, but yet another flowering of the era of enlightenment. Scientific rationalism was everywhere rampant. Even the oldest ideas were being scrutinized by the new "scientific method". Old values were crumbling and new ones rising to replace them. Religion too came under the new influence. The new view held a kind of pantheism, seeing God in every aspect of life in every part of the universe. It sought to understand Him by understanding His laws. It saw little value to organized religion which did not improve the lot of the common man. It posited that the best prayer was a loving and good act. Being "God" oriented as opposed to "Christ" oriented, it came to be called Deism and helped to break the hold that the clergy held on the populace. It viewed not submission, but inquiry as the greatest aspect of faith and worship. To the ferment that the era of enlightenment, the rise of the new political philosophies and the rapidly growing settlements and their economies had brought into being, Deism added the leaven that gave purpose and life to the whole. Within this ferment then, we can begin to place Freemasonry in perspective. Its history can be likened to the developing day. At first there is a general lightness, then a false dawn lightens the eastern horizon and at last the sun emerges and the day dawns clear.

118 The first Iightenings may be found in four references. First is the Nova Scotia Stone. This stone was reported by early writers to have been found, bearing Masonic symbols and the date 1606. Actually as hard evidence this report is worthless. None of those reporting the stone claimed to have seen it. They merely reported its existence. Allowing that the stone did exist, it does not mean that the symbols were carved in 1606. In fact it does not mean anything. Gould, an early Masonic writer, reported having seen a manuscript describing a lodge having been formed in Newport, Rhode Island in 1658. He also reported that the manuscript was lost. As evidence this statement too is valueless. Unfortunately early Masonic writers frequently reported every rumor as fact, or personalized what had in actuality been recounted to them. Too we must remember that Rev. Cotton Mather writing at about the same time reported in his Magnalia Christi Americana that he has seen a witch fly over the Boston Custom House! A later writer, Montague, reported having seen records of a Boston lodge dated 1720. These records he also reported to be lost. Oral tradition has it that a lodge existed and was working in Philadelphia in 1730. Turning to the second stage of history we come to more dependable sources. John Moore wrote a letter to a friend in which he noted in passing that he had "met Masonically with Brethren in Philadelphia in 1680 while he was the Collector of the Port." It is to be assumed that the recipient of the letter was a Mason, else the reference would be pointless. If that be true it must be assumed that there is some plausibility to the statement, else Moore would not have made the claim. One Jonathan Belcher, who served as governor of Massachusetts, New York and New Jersey reported that he was raised in 1704. The Boston Weekly Newsletter of May 25, 1727 carried an article mentioning "several lodges of Freemasons in this province". Inasmuch as the editor was Ben Franklin who was himself a Freemason, it must be assumed that the statement was authoritative.

From these references, we are forced to the conclusion that there was a flourishing Freemasonry in the colonies by the 1730's. Turning again to Ben Franklin, he gave his Masonic dates as: "raised, 1730; Master, 1731; Grand Master, 1734. On turning to New England, on July 30, 1733 the Provincial Grand Lodge for New England was formed and Henry Price appointed Provincial Grand Master. The same day he chartered St. John's Lodge in Boston. From this it must be concluded that there was a sufficient number of Freemasons in New England to justify the formation of a provincial grand lodge and a great enough interest in Boston to justify the immediate formation of a new lodge. Benjamin Franklin again presents evidence not alone of the dispersion of Freemasonry in the colonies, but of its numerous membership. His Gazette carried an advertisement on May 16, 1734 offering reprints of the Boston Lodge Constitutions for sale. It was axiomatic that Franklin would neither have printed the tract nor used valuable newspaper space to advertise it if there was not a ready and sizeable market for it. There are extant today continuous records of St. John's Lodge (Boston) since July 30, 1733; Solomon's Lodge (Savannah) since 1735; and Solomon's Lodge (Charleston, S.C.) since 1735. It would seem then that as we approach the eve of the revolution there was widespread throughout the colonies a vigorous and flourishing Freemasonry. Nationally, Freemasonry in the United States was a most influential force. Indeed the leaders in the craft and the founding fathers of the nation were the same men. The influence of Freemasonry on the government they erected is so obvious as to need no statement here. Consider the following: Of the fifty-six signers of the Declaration of Independence, thirty one were certainly Freemasons, and perhaps as many as fifty-three.

119 Of the thirty-nine signers of the Constitution, twenty-three were Freemasons without doubt. All twenty major generals in the revolutionary army were Masons. Fifty of the sixty brigadier generals were Masons. Fifty of the fifty-five members of the Constitutional Convention were members of the Fraternity. All thirteen revolutionary governors of the states were Freemasons! (EDITORIAL NOTE, 1988: Most modern historians say the above statistics are inflated, and that the proven Masons in the above groups were considerably less, although still quite important.) Merely consider the men who were Masons and patriots: Sam Adams, Horatio Gates, Patrick Henry, Paul Revere, Ethan Allen, Nathaniel Greene, Francis Marion, John Hancock, George Rogers Clark, John Paul Jones, Baron de Kalb, Phillip Schyler, Lafayette, Count Polaski, Count von Steuben, Arthur St. Clair, Anthony Wayne, Ben Franklin, Alexander Hamilton, Henry Knox, John Rutledge, George Washington -on and 'on the list goes. A veritable roster of the greats of the nation. Nor was this just a peculiar combination of circumstances. The influence of Freemasons has been a lasting influence in the nation. Of the fourteen chief justices, seven (Jay, Rutledge, Ellsworth, Marshall, Taft, Vinson and Warren) were Masons; nineteen Secretaries of State have been Freemasons, among them Calhoun, Webster, Clay and Bryan. It has in fact been not so much in numbers as in quality that the Freemasons who have served the nation have been impressive. Yet even the most optimistic figures have placed the maximum number of Masons in the general population at about two and one half percent. But the very fervor of the founding fathers created problems for Freemasonry. In the intense feelings raised by the revolution, one by one the lodges and grand lodges severed their connections with the Grand Lodges of England and established their own state Grand Lodges in defiance of all Masonic law and tradition. In time these precipitate actions were healed by the Mother Grand Lodge, but the damage was done. On Feb. 7, 1780 a convention met at Morristown, New Jersey with the intent of founding a national Grand Lodge. Massachusetts, jealous of her status, objected to the formation and planned to remaining aloof. With her objection, the plan was dropped and while it has from time to time found adherents, has never since been seriously considered. The history of American Freemasonry has for the most part been tranquil. But there have been excitements and furors. One of the most lasting of these is tied directly to the early formation of the state grand lodges. On March 6, 1775, Prince Hall together with fourteen other negroes was raised in a British Military Warrant Lodge in Boston, Massachusetts. In 1787, after the illegal formation of the Grand Lodge of Massachusetts, he petitioned for and received a warrant from the Grand Lodge of England for a negro lodge (African Lodge No. 459) to meet in Boston. The issuance of the warrant for the territory of another Grand Lodge was irregular, but the formation of the Grand Lodge of Massachusetts was also irregular and therefore not recognized by the British. The matter might have ended there, inasmuch as the lodge became dormant after Prince Hall's death. It was in fact dropped from the rolls of the Grand Lodge of England in 1813, along with all of the other American lodges. When the white Masons of Massachusetts would not admit the few remaining members of the African Lodge, they formed their own Grand Lodge. This formation was also irregular. The Prince Hall Grand Lodge, as it came to be called, prospered. Its history has been one of steady growth and increasing influence. In 1876 it was declared clandestine by the Grand Lodge of Massachusetts. In 1898 it was briefly recognized by the Grand Lodge of Washington, but the recognition was withdrawn under pressure from the southern jurisdictions. In 1947 Massachusetts extended recognition without the right of

120 visitation. California prepared to extend recognition and at about the same time various southern grand lodges withdrew recognition from Massachusetts. Under this pressure Massachusetts caved in and withdrew recognition. California did not extend it under the circumstances. But in more recent years some Grand Lodges have extended recognition to the Prince Hall Grand Lodges, including rights of visitation. In 1995 the Grand Lodge of Ohio took this step. There is unfortunately a mixture here of two matters: a purely legal (Masonic law) matter and a racial one. The uninformed frequently confuse them. Numerous lodges in the eastern part of the United States admit negroes to membership. New Jersey has long chartered all negro lodges such as Alpha No. 116. It is believed that in time this matter will straighten itself out. Of greater excitement while it lasted, but less long lasting in its effect was the Cerneau incident. Joseph Cerneau was born near Villeblerin, France in 1763. He became a jeweler and emigrated to the United States, settling in New York City. In 1807, under authority of a questionable warrant from the Grand Orient of France, he established the Grand Consistory of the United States, Its Territories and Dependencies, with authority to confer the craft degrees as well as those of the Scottish Rite. He later returned to France. Others came forward claiming to be his legitimate successors. Agents of this successor group traveled widely throughout the Midwest peddling the degrees in a frankly commercial venture. Great confusion resulted. Finally a suit was filed to obtain recognition and a cross petition for a cease and desist order was advanced. In its landmark decision the court ruled that as to things Masonic, the Grand Lodge was the final arbiter. By 1907 the furor was over, even though a Cerneau Lodge was reputed to have met in Columbus until the 1930's. A more drastic occurrence was the Morgan incident. William Morgan was born in Virginia in 1775. His Masonic affiliation is unknown and may have been spurious. He relocated in New York State where he visited in Wells Lodge No. 282 at Batavia. He was exalted in Western Star Chapter No. 33 at LeRoy, New York, on May 31, 1825. He removed to Batavia, New York and was a petitioner on the first petition for a new Chapter. An objection was entered to his inclusion, a new list was drawn and he was left off. He petitioned the new Chapter for membership and was rejected. In mid-1826 the Batavia Republican Advocate announced through its editor, David C. Miller, that it would publish an expose of Freemasonry. On September 8 the office was sacked and searched. The deed was alleged to have been done by forty Masons. On September 10 a fire partially damaged the offices. The following day Morgan was arrested. He had borrowed some clothing from an innkeeper in Canandaigua, but had not returned it. He was the same day acquitted and rearrested for an unpaid debt to another innkeeper. Judgment was confessed and he was jailed. He was released on payment of the debt and fine, only to be rearrested by Sheriff Bruce. Following this arrest he disappeared. A rumor started that Morgan had been killed by the Freemasons. The facts were vague, conflicting and muddled so badly that no one knows what really happened. A legislative inquiry was held with inconclusive results. Agitation against Freemasonry ran rife, fanned largely through partisan political interests seeking the formation basis for a new party to replace the defunct Federalists. An Anti-Masonic Party was formed which was strong in New York in 1828 but by 1836 was completely dead. The main furor was really more opportunistic than real, but during the height of the excitement numerous lodges had to suspend operation, some never recovering. Except for the brief episode of the Morgan incident there has never been well-organized opposition to Freemasonry in the United States outside several church sects. The Synod of Missouri of the Lutheran Church and the Church of Jesus Christ of the Latter Day Saints have long opposed their members becoming Freemasons. In this sphere of opposition the most unrelenting opposition has come from the Roman Catholic Church.

121

Opposition of the Roman church has been long and consistent. Pope Clement XII on April 28, 1738 sentenced any Roman Catholic who became a Freemason to automatic excommunication. Popes Benedict XIV, Pius VII, Leo XII, Pius VIII, Gregory XVI, Pius IX and Leo XIII either renewed or extended the interdiction. In his enclycical Humanum Genius Est, issued April 20, 1884, Leo set twelve charges against Freemasonry. They are listed here without comment: Men of all religions, races and creeds meet together as equals; It is contrary to natural justice to keep secrets; Freemasonry denies that anything has been revealed by God; It admits no religious dogma into its rituals; Its members are free to do as they will; It teaches the separation of church and state; It does not respect the divine position of the Roman Catholic Church; It opposes the exercise of civil power by the Pope; It believes marriage is a civil contract to be regulated by the state; Masons want their children to be educated in'secular schools; Masons do not want their children to be educated by priests; Masons believe that the people are sovereign. Of late the spirit of ecumenicism has seemed to cause a diminution of this opposition. Indeed there are persistent reports that the automatic excommunication may well be withdrawn. What lies ahead only the future can tall. Within this framework, Royal Arch Masonry developed in the United States. Until 1797 irregular conferrals similar to those of the lodge degrees were the rule rather than the exception. That the degree was worked as early as 1753 is attested by the records of Fredricksburg Lodge in which year Daniel Campbell, Robert Halkerston and Alex Wodrow were exalted. The Grand Royal Arch Chapter of the Northern States of American was formed in 1798 by delegates from nine chapters in Massachusetts, Rhode Island, Connecticut and New York convened at Hartford, Conn. Ephraim Kirby was elected the first Grand High Priest. The following year in convention at Providence the name was changed by adding the word "General" before the prior name. At Middletown, Connecticut in 1806 the name was again changed to the General Grand Chapter of Royal Arch Masons for the United States of America. It was agreed that convocations would be held every seven years, which was changed to every three years in 1826. The name was again changed in 1946 to the General Grand Chapter of Royal Arch Masons, and again in 1966 by the addition of the word International. So with the expanding people, Freemasonry has spread over the entire country. It has extracted vigor and strength from the growing nation, and in return fed back into it inspiration and stability. In the unending cycle of history, Freemasonry has had its ups and downs. It has through them all remained true to its precepts and principles. If it can with same fortitude, face the problems in the days ahead, we will but be writing the newest page in its lustrous history.

122 OFFICERS SCHOOL OF INSTRUCTION

by The Committee on Masonic Education of the Grand Chapter of Royal Arch Masons of Ohio OFFICERS SCHOOL OF INSTRUCTION: The Officers School of Instruction is one branch or phase of the Ohio Program of Masonic Education of the Grand Chapter of Ohio as operated under the Committee on Masonic Education. The first objective of the Officers School of Instruction is to prepare the officers of constituent chapters to successfully carry out their duties as constituent chapter officers. The second objective is to give to the officers of constituent chapters specific instructions in the administrative duties of their offices, and instruction in the history, lessons and symbolism of the degrees. ORGANIZATION: Each year the District Deputy Grand High Priest shall organize an Officers School of Instruction in the District, or join with other Districts in the Region for a Region-wide Officers School of Instruction. The District Deputy Grand High Priest shall personally direct or secure the services of a competent director for the Officers School of Instruction. Organization and operation on a Region-wide basis promotes greater acquaintance, greater exchange of ideas, and encourages more extensive visitation. TIME: The time to schedule the Officers School of Instruction shall be after the annual election of Constituent Chapter officers in June, and prior to the first of September. Scheduling of Officers Schools of Instruction on the same day by different Districts or Regions is strongly discouraged as it imposes a severe hardship on the Grand King to present his program. ACCOMMODATIONS: The plan for the Officers School of Instruction does not require that it be held in a Masonic Temple. It is strongly recommended that the Officers School of Instruction be held some place other than in the dedicated apartments of a Masonic Temple in order to allow for more comfort and freedom for the Companions. INSTRUCTIONAL TECHNIQUES: The instructional techniques and methods used shall include lecture sessions, demonstration periods, and round-table discussion periods with a break in between sessions for rest, exchange of ideas and sociability. Each session shall be about forty-five minutes in time and shall include the lecture, demonstration, discussion and break. One subject only shall be presented by a lecturer so that the Companions do not tire from hearing the same lecturer twice. RECESS PERIOD: A recess period shall be scheduled after each subject in the Officers School of Instruction in order to provide relaxation and an opportunity for fraternal intercourse and sociability which is a most vital part of every Masonic activity. CURRICULUM: In order to secure greater uniformity in the Officers Schools of Instruction throughout the Grand Chapter of Ohio, a curriculum and program is presented from which each Officers School of Instruction is to select and schedule a minimum number of four subjects and a period for the Grand King's program.

123 The curriculum and program for the Officers School of Instruction in each District or Region shall be selected and scheduled from the following subjects: 1. Officers Manual . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 45 minutes 2. Chapter Management and Organization ................................................... ............ 45 minutes A. How to Preside .................................................................. 15 minutes B. Committee Operation ........................................................ 15 minutes C. Chapter Finances ............................................................. 15 minutes 3. Chapter Activities . . . . . . . . . . . . . . . . . . . . . . . . ……………... . . . . . ……. . . . . . 45 minutes 4. Ritual Presentation ................................................................................................. 45 minutes 5. Publicity and Public Relations ................................................................................ 45 minutes 6. Membership Development . . . . . . .,,,,,,,,,,,,,,,, . ,,,,,,,,. . . . . . . . . . . . . . . . . . . . . . . 45 minutes 7. Code of Grand Chapter .......................................................................................... 45 minutes 8. Make-up .................................................................................................................. 45 minutes 9. Selling Royal Arch Masonry ................................................................................... 45 minutes 10. Educational Program .............................................................................................. 45 minutes 11. Mechanics of Degree conferral (4-year rotation of degrees) .................................. 45 minutes 12. Rehearsal of Opening Chapter, Steps, Grips and Signs ........................................ 45 minutes 13. Parliamentary Procedure . . . . . . . . . . . .,,,,,,,,,,,,,,,,,,,,,,,, . . . . . . . . . . . . . . . . . . . . 45 minutes 14. Grand King's Program (all attend) , ......................................................................... 45 minutes 15. District Deputy Period ........................................................................................ 20 minutes

In order to secure a high degree of uniformity in the content material presented in each of the above subjects a separate outline devoted to each of the above subjects is prepared and included hereafter. The stated time for the curriculum includes the lecture, demonstration, round-table discussion, and recess period. The subjects in the above curriculum shall be rotated from one year to the next year. A division of officers is recommended for instruction in some of the above subjects in order to make the instruction more appropriate to the Officer level. A division of Officers for instruction will provide a broader curriculum for each Officers School of Instruction. It is not intended that the above curriculum be the only material offered in the Officers School of Instruction. The District Deputy Grand High Priest is at liberty and is urged to prepare and include other subject matter in the curriculum which his experience in his District has found to be desirable. Every effort should be made to assure that the Officers School of Instruction will be an inspiration for the officers to learn as much as they can and to return to their respective chapters with a firm resolve to give better work and service to their Chapter and to their Companions during the ensuing Capitular year.

ATTENDANCE OF LINE OFFICERS: It is expected that all Line Officers of each Constituent Chapter shall attend the Officers School of Instruction each year. If this is done, the Constituent Chapter Officer, having attended several Officer Schools of Instruction before his advancement to the office of High Priest, will have become better prepared to discharge the many duties of the office of High Priest.

PERSONAL SUPPLIES: Each Officer shall bring with him to the Officers School of Instruction a copy of the Ritual, a copy of the Code of the Grand Chapter of Ohio, a copy of the Officers Manual, a notebook and pen. Each officer is expected to take notes on the various lectures to which he can refer during the ensuing Capitular year.

COOPERATION: The complete cooperation of all Companions involved with the minimum curriculum requirements is necessary for effective and successful operation of the Officers School of Instruction in each District or Region.

124 SUGGESTIONS: The Committee on Masonic Education solicits the submission of written suggestions for the improvement in any manner of the Officers Schools of Instruction. Please send suggestions to the Chairman of the Committee on Masonic Education.

OUTLINE for

PARLIAMENTARY PROCEDURE INTRODUCTION: Parliamentary law is the orderly, systematic procedure used to conduct the business of a Constituent Chapter in a democratic manner. It provides an efficient method for accomplishing all of the legitimate objectives of the business sessions of a legitimate Chapter without confusion and misunderstanding. It offers participation to all Companions, imposes responsibilities on all Companions, serves the best interest of all Companions, and saves the time of all Companions in the operation of a Constituent Chapter. Despite its positive and unquestionable advantages, however, almost all meetings are conducted in a manner that is far from parliamentary, and far from democratic. As facility and skill are gained in the application of the rules of procedures set forth, membership interest and attendance will increase accordingly.

GOOD PARLIAMENTARY PRACTICE: A. The High Priest as Presiding Officer: 1. Be tactful. 2. Discourage courteously the member who talks too much or too often. 3. Encourage the shy Companion to participate in the meetings. 4. Move business along with dispatch. 5. Know parliamentary law and how to use it. B. Duties of the Presiding Officer: 1. Conduct meeting with regard to proper form and order. 2. Maintain order and decorum. 3. See that courtesy and justice prevail. 4. Show no partiality. 5. Follow adopted order of business. 6. Recognize Companion entitled to the floor. 7. State and put motion that is in order and announce the result of the vote. 8. State motion in correct form without changing the meaning. Any restatement must meet proposer's satisfaction. 9. Enforce the rules of debate. 10. Rule on points of order. 11. Announce the next business in order. 12. Answer request for information on procedure.

125 13. Never discuss a motion from the chair. 14. Act as Constituent Chapter representative to outside persons and other organizations whenever necessary. 15.

Sign all acts or orders that are necessary to carry out the complete will of the Constituent Chapter.

MOTIONS: A. The Seven Steps Necessary in Completing Action on a Main Motion: 1. Recognition by the Chair (High Priest) 2. Statement of the motion. "I move that-----" 3. Second to the motion. 4. Statement by the Chair (High Priest), "It has been moved that-------" 5. Discussion and debate on debatable motions. 6. Vote, those for and against. 7. The chair or High Priest rules on vote and implements action taken. B. Nine things That Should Be Known About Every Motion: 1. OBJECT: What will the motion accomplish. 2. RECOGNITION: Does it require recognition. 3. SECOND: Does it require a second. 4. FORM: How should the motion be stated? 5. RANK: When is the motion in order? To which motion does it yield? 6. DEBATABLE: Can you discuss it? 7. AMENDABLE: Can you change it? 8. VOTE: Does it take a majority or a two-thirds vote? 9. RECONSIDERABLE: Can it be reconsidered? C. Five Methods of Amending: 1. By adding, and at the end of a motion. 2.

By inserting one or more consecutive words.

3. By striking out and inserting in the same place one word or a combination of words. 4. By striking out one or more consecutive words. 5. By substituting a new motion for the pending question. TWO KINDS OF AMENDMENTS: A. Primary Amendment: Amends the main motion and must be germane to it. B. Secondary Amendment: Amends the primary amendment and must be germane to it. 1. A motion may have only two amendments at one time. 2. After they are voted upon, additional amendments may be offered. 3. In taking a vote, the Secondary Amendment is voted upon first. 4. The Amendment as amended is voted upon next. 5. And finally the main motion as amended is voted upon.

126 THREE GUIDES NEEDED IN EVERY CONSTITUENT CHAPTER: 1. Current copy of the Code of the Grand Chapter of Ohio. 2. Current copy of the By-Laws of the Constituent Chapter. 3. Roberts Rules of Order OUTLINE for MARK MASTER DEGREE MECHANICS INTRODUCTION: The Mark Master Degree is sometimes called the degree of diligence. It teaches order, regularity, discipline and the true dignity of labor. Chronologically this degree belongs between the F. C. and M.M. degrees. This is the candidate's first contact with Capitular work, and a good first impression is imperative. This degree requires a cast of 9 plus a director and stage hand. Use costumes~ beards, wigs and make-up for the degree cast and stage hand. When using costumes, remove outer street clothes, watch and glasses. Knowledge of the staging notes in the ritual is essential. Appropriate background music should be used, i.e. organ, records or tapes. The Cover Obligation precedes the degree conferral. The Degree Conferral: A. First Section 1. Bracketed portions to be conferred separately on each candidate, except for five or more candidates. 2. Marshal should encourage candidate to make his own choice of the keystone. 3. Be sure that the stone bearers and overseers know how to properly handle the stones. The procession passes behind the Master Overseer's station. The overseers act surprised when inspecting the keystone. 4.Apply for wages in such a manner that the candidate may observe the procedure. Never force his hand through the lattice work. 5. Be prepared to give the alternate for the reprimand. 6. Reprimand should be given in a manner which will not embarrass the candidate. 7. Quarry scene should be enacted in full view of the brethren. B. Second Section 1. Candidates advance as a group. 2. Cabletow on lead candidate. 3. Circumambulation -- take time, square all corners. 4. Obligation -- speak slowly and distinctly and in short phrases. 5. Lines formed by brethren toward East from Altar for obligation. 6. After obligation, conduct all but one candidate from room. 7. Request of loan -- do not embarrass candidate. No levity or comments from the sidelines. 8. Take time giving DG, signs and words so candidates can see and absorb them. Brethren from sidelines assist if more than one candidate.

127 9. Candidate remains kneeling until after pass grip. 10. Confusion is caused by overseers moving about, NOT by brethren stamping their feet. 11. Do not find keystone right away. 12. Keystone is taken to the East by the Master Overseer. 13. H T W S S T K S, use exact words and proper pronunciation, and may have candidate repeat it slowly. 14. Applying for wages -- no levity, keep the candidate(s) centered in the activity. 15. Reading of the Traditional Law -- Master Overseer should conduct the candidate(s) to west side of the Altar. May be read from the Holy Scriptures. (Matthew 20: 1-16) 16. Lecture and charge may be given by any qualified brother. 17. Present mark sheet and have candidate examine Mark Book. 18. Record mark before R.A. degree PRACTICE! OUTLINE for PAST MASTER DEGREE MECHANICS INTRODUCTION: The Past Master Degree is sometimes called the degree of responsibility. It teaches moderation, justice and decorum. The first section of this degree requires a cast of 7. Consider using actual Past Masters. Consider having all wear tuxedos or black robes. The allegory also requires a cast of at least 7, although more may be used. This does not include the necessary director and stage hand. Use costumes, beards, wigs and make-up for the degree cast and stage hand. When using costumes, remove outer street clothes, watch and glasses. Knowledge of the staging notes in the ritual is essential. Appropriate background music should be used, i.e. organ, records or tapes. The Degree Conferral A. First Section 1. May be conferred on more than one candidate at the same time. 2. Cable tow should be on lead candidate. 3. Candidates should be prepared during the opening ceremony. 4. Upon entering, the candidate is taken directly to the Altar. 5. Obligation -- speak slowly and distinctly and in short phrases. 6. Lines formed by brethren toward East from Altar for obligation. 7. Candidate is raised to feet before receiving the grip and word. Brethren from sidelines assist if there is more than one candidate. 8. In seating candidates, be certain that they will have a good view of the allegory. 9. Call to refreshment is symbolic -- Great Lights are not disturbed.

128 B. Allegory 1. Took place about twenty years after the Temple's completion and the major character should be made-up accordingly. 2. Use a separate cast that can get costumed during the first section. 3. Use selected ritualists with good acting ability. 4. Use special lighting effects. Colored spotlights in balcony or suspended from the ceiling. 5. Guards should stand still after Noah passes so as not to be a distraction. 6. When lodge is to be opened, West and South Guards should assume Senior and Junior Deacon stations respectively. 7. Retire without confusion -- note instruction in fine print. C. Induction 1. Dignity is essential 2. Candidate not actually in charge of lodge. 3. No frivolity anywhere in the lodge. 4. R.W.M. assigns a competent brother to select questions and read questions and answers. Questions should be on a level with candidate's masonic knowledge. Guard against embarrassment to candidate. 5. Use special lighting during the lecture to focus attention on the Great Lights and the Altar. 6. Charge should be given in a sincere and solemn manner, preferably by an actual Past Master. PRACTICE!

OUTLINE for MOST EXCELLENT MASTER DEGREE MECHANICS INTRODUCTION: The Most Excellent Master Degree is the culmination of all of the degrees concerned with working on the Temple. It teaches the Fatherhood of God and the brotherhood of man. Chronologically this degree belongs between the M.M. Degree and the P.M. Allegory. The first section of this degree requires a cast of 5 officers. The remainder of the degree requires a minimum cast of 12 plus a director and a stage hand. Some may be from the first section cast. Use costumes, beards, wigs and make-up for entire cast except director and first section cast. When using costumes, remove outer street clothes, watch and glasses. Most of cast can don costumes during first section. Preplanning in this degree is essential due to the size of the cast and the amount of equipment necessary to do a good job. As much staging as is possible should be done before the lodge is opened. Knowledge of the staging notes in the ritual is essential. Appropriate background music should be used, i.e. organ, records and tapes. The Degree Conferral A. First Section 1. May be conferred on more than one candidate at the same time. 2. Cabletow should be on lead candidate. 3. Candidates should be prepared during the opening ceremony.

129 4. Candidates should have been instructed as to the pass. 5. Junior Warden's station should be draped in black. 6. All of cast not in this section should get in costume at this time. 7. Circumambulation -- keep it moving -- speak clearly. 8. Obligation -- speak slowly and distinctly and in short phrases. 9. Lines formed by brethren toward East from Altar for obligation. 10. Candidate is raised to feet after receiving the Word. Brethren from sidelines assist if there is more than one candidate. 11. In seating candidate, be sure that he will have a good view of the allegorical sections. 12. Some chapters include the candidates in the pageantry of the second, third and fourth sections .. 13. After prologue, all officers except Sr. W. march out in a procession led by the marshal. 14. Keep it moving -- no lost time. B. Completion 1. Do not change scenery or equipment with candidate in the room. 2. Remove S.D.'s and Marshal's chairs. 3. Move Altar and lesser lights to northeast corner. 4. Place a stand near S.W. station for deposition of aprons. 5. Seating of keystone -- be consistent as to its weight, in handling. 6. Make props look authentic -- no aluminum ladder! Keep it safe. 7. Keep it moving -- no lost time. C. Furnishing 1. Have enough furnishings lined up in preparation room if cast is large enough . 2. With small cast, set furnishings in proper places. See page 98 and/or page 103 of the Ritual. The Ritual provides for an alternate procedure which may be used in furnishing the Sanctum. 3. Ark must be borne on the shoulders of bearers and never set down except in Sanctum Sanctorum. 4. Pay particular attention to the staging notes in this section of the ritual. 5. Anyone entering the Sanctum should back completely out of it before turning and returning to his proper place in the procession. 6. Keep it moving -- no lost time. D. Dedication 1. Assemble brazen scaffold and Altar of Sacrifice. 2. Proper order of special lighting effects -- first, fire from heaven; 2nd, shekinah; and 3rd, brilliant light after third "For He is good .... " 3. Do not drown lamb in alcohol.

130 4. Do not walk up and set fire to lamb if lightning fails to strike. 5. After R.W.M. raps gavel, Altar is to be returned to center of room. 6. Put aprons on candidates at this time. 7. Lecture may be given by any qualified brother, in a sincere manner. 8. Many chapters have the R.W.M. "receive and acknowledge" each candidate to help create a more friendly atmosphere. PRACTICE!

OUTLINE for ROYAL ARCH DEGREE MECHANICS INTRODUCTION: The Royal Arch Degree completes the search for that which was lost. Chronologically, this degree belongs after all of the Symbolic and the other Capitular and Cryptic Degrees. This degree requires a cast of 9 plus a degree director. Use costumes, beards, wigs and make-up for entire cast except director. When using costumes, remove outer street clothes, watch and eyeglasses. All staging, costuming and make-up must be accomplished before the degree is opened. Knowledge of the staging notes in the ritual is essential. Appropriate background music should be used, i.e. organ, records, or tapes. The Degree Conferral A. Prior to Opening 1. Room should be set for conferral with veils in position. 2. Projector and screen set up and ready to use. 3. Deposits in place unless using a curtained stage. 4. Table for deposits readily available. 5. Crown on pedestal in northeast. 6. All 7 scrolls in proper places. 7. Pick, crow and spade at Captain of Host's station. 8. Apron for lecture at King's station -- others for candidates at RAC's station. B. Opening 1. Short form may be used prior to conferral of degree. 2. Candidates should be prepared during this ceremony. 3. Candidates' coats should be removed and sandals put on feet. 4. Cabletow should be joining first three candidates. 5. Candidates should have been instructed as to the pass. C. Degree Conferral 1. May be conferred on three or more candidates, two of whom may already be Royal Arch Masons.

131 2. Arch of Humility -- Grasp own left wrist; then with left hand, grasp the right wrist of the Companion on your left. 3. Lights dimmed for prayer of Principal Sojourner. 4. High Priest keeps headpiece on during obligation. 5. Obligation -- speak slowly and distinctly, and in short phrases. 6. After obligation, Captain of Host should move to southwest door to pick up scroll. 7. Prologue will impart greater meaning if inserted after obligation. (Editor's Note? ? ?)

8. Lights dimmed for "Burning Bush" scene, need to be bright enough for Principal Sojourner to read scroll (if one is used). 9. Voice of God may be pre-recorded on tape under better acoustical conditions and played through a loudspeaker placed by the projection screen. 10. Be certain that sandals are removed and returned at the proper time. 11. Bugle call for Captain of Host may be pre-recorded in the same way. 12. Slides of journey should NOT be projected in groups. 13. Lights dimmed for journey must be raised at the veils to permit reading of the scrolls. 14. After alarm at first veil, all four veilsmen assemble inside first veil. 15. After first question is answered, all four veilsmen move outside of veil. 16. When candidates are given permission to enter, second and third veilsmen and Royal Arch Captain return to their respective stations. 17. After passage, all but the first veil remain open for the remainder of the degree. 18. Be sure veilsmen are aware they have another part after candidates have moved on to the next veil. 19. Captain of Host's presentation should be in three different parts, given at three different locations indicated in the ritual. 20. First veilsman closes veil after candidates depart for vault. 21. Remove cabletows before commencing work in vault. 22. Have Scribe set up Ark tables while candidates are in vault. 23. It is best not to return coats to candidates until degree is over. 24. When first veil is opened the second time, it remains open. 25. Care should be taken in placing the Ark on the table that characters are on proper sides relative to the East. 26. Staves should not be removed from Ark. 27. King and Scribe should display difficulty in trying to open Ark. 28. Exercise particular care and reverence in handling the Book of Law. 29. Replace Mercy Seat after explaining symbolism of Pot of Manna. 30. Reading of characters should be slow and seemingly difficult, right to left. 31. Squares should not be removed from the top of the Ark. 32. In explaining triangle, be sure "Left" is to candidates' left and "Right" is to his right. 33. Be sure to read all characters from right to left. 34. Have someone help get triangles organized for giving of Word. 35. Be sure that those other than candidate in triangle know the words.

132 36. If Key is explained (and it need not be), this may be done after Chapter is closed. Right to left and then clockwise. 37. Royal Arch Captain and Veilsmen assist in putting aprons on the candidates. 38. Crowning -- give each candidate the entire speech. 39. It is best not to replace candidates' shoes until degree is over.

PRACTICE!

OUTLINE for EFFECTIVE RITUALISM

133 A. Read through the entire degree several times to become familiar with: 1. Type of ciphering used. 2. General theme of the degree. 3. General character of your part. 4. Relation of your part to others and to the degree as a whole. 5. Footnotes, which describe the various movements of the officers or characters. B. Attend a Royal Arch School on the degrees to become familiar with the symbolism and lessons to be passed on to the candidate. D. Attend other chapters and observe: 1. The degree as a whole. 2. The interaction of the various officers or characters. 3. The floor movements and gestures of these companions. 4. The companion doing your part. 5. The various voice inflections of all of these companions. D.

If you are representing a major character, research him that you may have a better idea of his age, disposition, character, background and importance to the lessons of the degree.

E. Be sure that you know the pronunciation and meaning of every word in your part. Use the pronouncing vocabulary in the ritual and a good dictionary. If you have any doubts -- ask the degree director. Any errors left in now will plague you the rest of your life. F. There is no "best" time to memorize. Anytime there are quiet surroundings, is an opportunity to rehearse your part. G. When the part is mastered, recite it orally for someone else, trying to make the part sound natural. Try to make your recitation of the part fit your version of the character. H. Rehearse with the others in the cast, in the room where the degree is to be conferred. At this time get all floor movements straightened out and arrange your interactions with the others of the degree team. I.

Remember, this is all for the candidate. His impressions will be the result of your actions, words and voice inflections.

J. Be sincere in everything that you do. It will shine through your efforts and do more to bring inspiration to the candidate than mere words could ever do.

PRACTICE!

134

OUTLINE for REHEARSAL of OPENING and CLOSING Chapter, STEPS, GRIPS, SIGNS & PROTOCOL I. Performance A.

Opening and closing ceremonies 1. Must be done in manner prescribed in ritual. 2. Serves an important purpose. a. Draws everyone present into a common experience and stream of thought. b. This requires time and therefore, when ceremonies are shortened, their purposes are defeated. 3. These are a part of the ritualistic work and should be done with the same dignity and sincerity as the rest of the degree. 4. They often contain information found nowhere else in the ritual.

B.

Steps, grips and signs 1. These are significant and meaningful and ought to be given with crispness and precision. 2. Sloppy and slovenly movements indicate the officer does not understand what he is doing or else lacks respect for their symbolism. 3. Correct manner of delivery of these movements is thoroughly set forth in the ritual and should be mastered immediately by each officer.

II. Openings A.

Similarities of first three degrees to those of Symbolic Lodge. 1. Similar names of officers. 2. Similar location of stations. 3. Similar wording of rituals.

B.

Difference from Symbolic Lodge. 1. Mark Master -- three Overseers and Marshal 2. Past Master -- Marshal 3. Most Excellent Master -- Marshal, officers assembling around Altar, and recitation by Master and Senior Warden.

C.

As in Symbolic Lodge, knocks at Tyler's or Guard's door are made AFTER door has been closed.

D.

Due guards, signs and raps of the gavel follow same pattern as that established in Symbolic Lodge.

E.

Royal Arch Degree 1. Complete change of titles, location of stations and mode of ritual. 2. Some ritualistic resemblance to Symbolic Lodge, but titles and rhetoric relate more to the Holy Scriptures.

135 III. Closings A. All four degrees follow the same pattern. B. Pattern is very similar to that of the Symbolic Lodge. C. As in Symbolic Lodge, knocks at Tyler's or Guard's door are made BEFORE door has been opened. D. Due guards, signs and raps of gavel follow same pattern as that established in the Symbolic Lodge. IV. Steps A. Mark Master Degree 1. Start on right foot. Refer to page 42 in ritual. Past Master Degree

B.

1. Start on left foot. Refer to page 59 in ritual. Most Excellent Master Degree

C.

1. Start on right foot. Refer to page 81 in ritual. Royal Arch Degree 1. No step

D.

V. Grips Mark Master Degree -- Pages 43 and 44 in ritual

A.

1. Pass Grip a. Exert slight pulling force but no sawing motion. Real Grip

2.

a. Keep elbows close to body Past Master -- Page 59 in ritual

B.

1. Only Right Worshipful Master uses both hands, candidate's left arm remains at his side Most Excellent Master -- pages 81 and 82 in the ritual

C.

1. Care must be exercised in assuming grip that thumbs will extend far enough down back of hand D. There is no grip for the Royal Arch Degree. VI. Signs Mark Master -- page 43 in the ritual

A. 1.

Grand Hailing Sign

2.

First Penal Sign

3.

Penal Sign for Imposter

4.

Token Sign

5.

Heave-Over Sign

B.

Past Master -- page 59 in the ritual 1. Penal Sign

C.

Most Excellent Master -- page 81 in ritual 1.

Penal Sign

2.

Grand Hailing Sign or MEM's Sign of Distress

136 D.

Royal Arch -- page 131 in ritual 1. Penal sign

VII. Protocol (See "PROTOCOL IN INTRODUCTIONS" on page A-33 of the High Priest's Workbook Section) OUTLINE FOR MAKE-UP INTRODUCTION: Masonic ritual is played upon a unique stage in which the action takes place in and among us audience and actors are one. Even the candidates are part of the drama and action. Thus, we should strive to make our work very appealing and sincere for the candidates. Use of make-up and costuming can help; for we all seem to act our parts better when concealed behind robes and beards. A. Selection of Make-Up Artist 1. Secure those companions interested in make-up 2. Select someone who is imaginative and creative. 3. Select someone who has confidence in himself. B. How to Begin 1. 2. 3. 4.

Provide training through Regional and District Schools Provide training at local level Use professional make-up consultant Develop leadership within every District

C. Make-Up Equipment (Starter Kit) 1. Crepe Hair a. Red 2 feet b. Light Gray 2 feet c. Medium Gray 2 feet d. Iron Gray 3 feet e. Light Brown 2 feet f. Medium Brown 3 feet g. Dark Brown 3 feet h. Black 6 feet 2. Black Eyebrow Pencil 1 3. Brown Eyebrow Pencil 1 4. Tritex 2 tubes 5. Paint Brush (1/4 or 1/2) 1 6. White Talcum Powder and Puff 1 7. Max Factor #9 Powder and Puff 1 8. #31 Pancro cake make-up and sponge 1 9. Box or case for storage of equipment D. Source of Supply 1. Theater House, Vine St. (Between 4th and 5th, Cincinnati) 2. Eldridge Publishing House 3. Fraternal Supplies Co., New London, Ohio (wigs & beards) 4. Drug stores E. Beard Types

F.

Other Tips 1. Make up men should arrive early

137 2. Those who are to be made up should arrive early 3. Be prepared by having costuming and make-up ready 4. Use appropriate make-up to fit the parts

138 OUTLINE for HOW TO PRESIDE INTRODUCTION: Presiding, leading and managing is the application of natural or acquired ability and knowledge to influence, induce, and motivate other people to get things done and perform services cooperatively, effectively, and promptly. The acts of presiding must be done aggressively but inoffensively. The application of the "Golden Rule" is the best rule to follow. Always be willing to do what you ask others to do. You cannot do it all yourself, so delegate responsibilities to others. BE A LEADER: 1. Respect the opinions of fellow officers and companions. 2. Be an example. Do not lose sight of the fact that your reputation is at stake. 3. Appoint companions to committees who will work. Tell them what you would like to have them do. Written instructions are best. 4. Follow up committee assignments and instructions with periodic telephone calls. Chairmen may be embarrassed when called upon for a report if they are not reminded and asked occasionally about progress of committee work. 5. Solicit advice from your fellow officers and past high priests. BE AN ARBITRATOR: 1. Do not argue in Chapter. Do not let others argue. You have the power to prevent it. 2. Your decisions should benefit all concerned. Think always of the welfare of the Chapter and of the Rite. 3. Do not tell, but request others to perform tasks. Always be firm, but be gentle. SUGGESTIONS: 1. Develop the habit of thinking about your work each day for short periods. It pays big dividends. 2. Be considerate of the older members. Open Chapter on time and close at an early hour. Always close before 10:00 a.m. 3. Conduct special convocations for the purpose for which they were called. Do not conduct any business, lengthy discussions, or long speeches. 4. Plan your programs in advance, then work your plan. Remember that it is the man with a plan that succeeds. 5. Use the tools that you have available. Employ the Ritual, Code, Officers Manual and the Chapter Management Manual. Study them and become knowledgeable with their use. 6. Always remember that you, and you alone, are responsible to the Grand Chapter and the Grand High Priest for the conduct of the Chapter. It is not your prerogative to delegate overall responsibility . PRESENTATION OF PINS: 1. Do not overlook a fifty year (or a sixty or sixty-five year) veteran. He may die if you do not act as soon as he becomes eligible. 2. Consider presenting twenty-five year pins. Make this an annual event. 3. Consider presenting pins to newly exalted companions. Some of the past high priests would welcome the opportunity to present pins to these companions.

139

4. Fifty year pins should be presented when the weather is favorable if possible. Make an occasion of fifty year presentations. VISITATIONS: 1. Visit all chapters in the district at inspection and at other times. 2. Plan a special visitation with other chapters with the ladies invited. 3. Visit each allied Masonic body several times each year. Especially visit the Symbolic Lodges from which you solicit new members. 4. Remember, if you wish to have visitors, it is necessary for you to be a visitor. INSPECTIONS: 1. Select the date early for your inspection. Plan and work toward this date. 2. Select a degree for inspection other than the one used last year. Rotate the four degrees for inspection over a four year period. 3. The high priest need not preside for inspection, although it is desired that he preside. He should at least preside for the opening and closing of the chapter. 4. Have all records and reports in order as required by the Grand Chapter. 5. All officers should visit each chapter inspection within the district. 6. Do not allow introductions or announcements after the inspection report or after the Grand High Priest has spoken, if present, except with his consent. RITUALISTIC WORK: 1. Use makeup and robes. Supervise the work of your officers. 2. Try to improve your work. There is always room for improvement. 3. See that robes are in good condition and kept clean. Ask the trustees to inspect robes and replace if necessary. 4. Appoint a ritualistic director for each chapter degree. 5. Appoint a stage and property director for each chapter degree. EDUCATION: 1. Plan, schedule, and hold educational meetings and programs with the assistance of your Chapter Educational Officer. 2. Round table discussions seem to be the best for producing participation. 3. Contact the District Deputy and District Educational Officer for the approval and provision of a competent speaker. 4. Conduct educational meetings in the banquet room where the companions can be at ease rather than in the dedicated apartments. 5. Request all newly exalted companions to return for the educational meetings. 6. Secure pamphlets from the Grand Secretary and distribute to newly exalted companions. 7. Recommend and encourage subscriptions to the Royal Arch Magazine. 8. Recommend and encourage all officers and companions to enroll in Royal Arch School.

140

PETITIONS: 1. Develop a sales organization or membership committee. Select companions who have sales ability and are knowledgeable in capitular masonry. 2. The sales organization or committee should consist of companions representative of each Symbolic Lodge within the surrounding area. 3. Visit the various Symbolic Lodges in the surrounding area and become well known. 4. Request competent companions to volunteer to give lectures or talks in Symbolic Lodges on Symbolic Lodge subjects. 5. Request sales organization or membership committee to have a member contact each newly raised master mason to obtain his petition for the chapter. INTRODUCTIONS: 1. Have the register checked for all companions to be given recognition at the altar. It is inexcusable to miss or ignore Distinguished Masons or visitors. 2. Arrange groups for introductions so that there will seldom be more than three groups presented at the altar except in rare cases. 3. Select some companion to make the introductions who is well acquainted with masonic protocol and titles in all masonic bodies. 4. Keep the introductions brief but with ample recognition and a warm welcome. 5. Fifty-year masons should be included with a group of distinguished masons. 6. Visiting High Priests and companions, Past High Priests, and other visitors should be recognized in place. DISTRICT ASSOCIATION: 1. Each chapter is a member of the District and its participation is needed for successful operation of the District. 2. Support the District financially and physically and actively in all activities. 3. Encourage participation of all companions in all of the District affairs. 4. District Associations are formed for the express purpose of supporting the Grand High Priest and the District Deputy in carrying out the annual program. MASONIC HOME: 1. Encourage companions to support the Masonic Home both financially and physically. 2. Plan group and individual visitations to the Masonic Home. 3. Correspond with Masonic Home residents from your own Masonic bodies. LADIES AND FAMILIES: 1. Encourage organization of a Ladies Auxiliary. 2. Plan frequent events with the ladies and families invited. 3. Arrange to have pot luck dinners before stated meetings. Entertainment for ladies. 4. Schedule the Royal Arch Widows Degree for the pleasure of the ladies.

141

OUTLINE FOR COMMITTEE OPERATION INTRODUCTION: One of the principal reasons members attend the chapter is to have the privilege of participating in work assigned them. Most people like to have a part in the affairs and activities of their groups. They like to think that they are contributing to the work of their chapter. The Chapter affords many opportunities for the High Priest to set the Craft to Labor. Convince the companions that they are helping; show appreciation for their efforts, and they will become enthusiastic companions. A.

B.

C.

D.

Purpose of Committees: 1.

To handle the many various responsibilities of the chapter.

2.

Assist the High Priest in the discharge of his duties.

3.

Involvement of the companions.

4.

Utilization of talent.

5.

Outlet for enthusiasm and creativity.

Selection and Use of Committees: 1.

Companions interested in doing a thorough job.

2.

Companions who will be present and active.

3.

Placement of right people on right committees.

4.

Chairmen placed on committees of their particular interest.

Obligation of the High Priest to the Committee: 1.

Select the best man for the particular job.

2.

Instruct him thoroughly concerning his duties.

3.

Check frequently to see that his work is progressing.

4.

Call upon chairmen for reports.

5.

Recognize and thank committee members for their service.

Special Committees and Duties: 1.

Welfare Committee a.

Include some older, retired companions who can and will devote time.

b. Organize a program for visiting the sick. c.

Investigate situations which call for chapter assistance.

d. Help secretary to secure dues from delinquents. e. 2.

Recommend remission of dues in appropriate cases.

Grievance Committee a. Grievances are customarily referred to the Symbolic Lodge.

3.

Finance Committee a.

Consider overall financial operation of the chapter.

b. Prepare a Budget of estimated expenditures. c.

Make recommendations on all proposals for expenditure and investments.

142

d. Approve all bills before presentation to the chapter. e. 4.

Prepare audit report of financial transactions before annual meeting.

Membership and Counseling Committee a.

Talk with potential petitioners and dispense light about Capitular Masonry.

b. Meet and discuss Capitular Masonry with potential Candidate and his wife. c.

Interest candidate in serving his chapter as an officer.

d. Encourage his regular attendance. e. See that he is cordially greeted and extended fellowship. 5. Ritual Committee a. To assist officers in learning their parts. b. Provide degree directors for each degree. c. Work hand in hand with the Education Committee. 6. Education Committee a. Provide educational program for the chapter. b. Provide opportunities for development of instructors. c. Co-ordinate educational program with other bodies. 7. Robes and Paraphernalia Committee a. See that all robes are kept clean and in good repair. b. See all paraphernalia are kept in good condition. c. Responsible for set up and take down. d. See that inventory is kept up to date. e. Advise chapter of robe and paraphernalia replacement needs. 8. Publicity and Promotions Committee a. Designate a publicity man. b. Publicize and promote chapter activities of following events: (1) Inspection (2) Installation (3) Special and Social Events (4) Educational Meetings (5) Awards (6) Success stories c. Offer a scholarship in your local school. d. Volunteer service to clean up or beautify your town. 9. Activity Committee a. Appointment of capable committee to cooperate with the officers to plan events and activities for the year. b. Organize a calendar listing the dates of activities. c. Publicize all activities well in advance.

143

OUTLINE FOR CHAPTER ACTIVITIES INTRODUCTION: The High Priest will have a more successful and rewarding year if he plans carefully the activities for the entire year retaining flexibility in making changes where required. This planning will require the High Priest and his officers to give careful thought, in advance, to each event or activity, or idea which he plans to use during the year and to develop, with the activities committee, a calendar listing all events and activities. A.

Suggested Activities 1. Royal Arch Widow Degree 2. Royal Arch Reunion 3. District Reception honoring Grand High Priest 4. Conferring Mark or Past Master in the Symbolic Lodge 5. Educational Program 6. Ladies Night 7. Father-Son, Father-Daughter Banquets 8. Picnic or other social event with ladies in attendance. 9. York Rite unity Banquet, Dance, etc. 10.Past High Priest Night 11. Presentation of 50 year pins 12.Recognition night 13. Plan a joint meeting with the Symbolic Lodge and/or Council and/or Commandery

B.

Preparation for Activities 1. Formulate and plan events in advance 2. Have a definite program for the year 3. Work the program 4. Make everyone acquainted with the plans and program

C.

Publicize the Activities 1. a. Give all facts and necessary details (1) What

the Program

(2) When

Date

(3) Where

Location

(4) Why

Reason

b. Be accurate in information c.

Notify paper with advance stories

d. Follow up with review of meeting or event after it is over

144

OUTLINE FOR TALK ON THE CODE OF THE GRAND CHAPTER 1991 Edition

A. The Constitution of the Grand Chapter Art. 1 Name Art. 2 Jurisdiction Art. 3 Membership and Officers Art. 4 Eligibility of Officers Art. 5 Convocations Art. 6 Powers Art. 7 Miscellaneous Art. 8 Degrees Art. 9 Representation Art. 10 Legislation and Amendments B. The By-Laws of the Grand Chapter Sec. 1.01 How Opened Sec. 3.01 Committees Secs. 5.01 to 5.99 Standing Committees Sec. 7.01 to 7.04 Grand High Priest Sees. 9.01 to 9.04 Fraternal Correspondent and Necrologist Secs. 11.01 to 11.03 Grand Treasurer Secs. 13.01 to 13.02 Grand Secretary Secs. 15.01 to 15.99 Voting, Mileage and Per Diem Secs. 17.01 to 17.04 Grand Officers Secs. 21.01 to 21.07 Rituals Secs. 23.01 to 23.02 Uniform Code of By-Laws Secs. 25.01 to 25.04 Chapter Inspections Secs. 27.01 to 27.08 Dispensations and Charters Secs. 29.01 to 29.04 Charters Secs. 31.01 to 31.03 Consolidation, Mark Lodges, Limited Charters Secs. 33.01 to 33.02 Special Charters Secs. 35.01 to 35.02 Grand Chapter Seal Secs. 37.01 to 37.02 Grand Chapter Awards Sec. 39.01 Rules of Order Sec. 41.01 Amendments to By-Laws Sec. 99.01 Schedule C. Code of Capitular Masonic Jurisprudence Secs. 100.01 to 100.12 The Chapter Secs. 102.01 to 102.13 Officers Secs. 104.01 to 104.05 High Priest Secs. 106.01 to 106.04 Reports and Annual Returns Sec. 108.01 Fees Secs. 110.01 to 110.14 Dues Secs. 112.01 to 112.09 Ballot Secs. 114.01 to 114.09 Petitions and Applications Secs. 116.01 to 116.09 Objection to Candidate Secs. 118.01 to 118.02 Rejected Candidate Sec8. 120.01 to 120.03 Requisites for Membership Sec. 122.01 Honorary Membership Secs. 124.01 to 124.03 Jurisdiction Secs. 126.01 to 126.05 Membership Secs. 128.01 to 128.03 Grievances and Trials Sec. 130.01 Appeal to Grand Chapter Secs. 132.01 to 132.04 Restoration

145 Sec. 134.01 Amendments Sec. 199.01 Schedule D. Resolutions E. Uniform Code of By-Laws for Constituent Chapters F. Ceremonies of the Order Installation of the Officers of the Grand Chapter Consecration of New Chapter Installation of Officers of Subordinate Chapter Ceremonies of Dedication of Royal Arch Apartments Reconsecration of Chapter (on anniversary) Ceremonies of Undedication of Royal Arch Apartments G. Forms Petition for Dispensation Diploma Petition by a Candidate Petition for Membership Petition for Transfer of Membership Petition for Restoration to Membership Demit Proxy Selection of Mark General Summons Forms of Masonic Trial (See Code of Grand Lodge) Chapter Minutes H. Questions and Answers (for use in the Past Master Degree) I. Index

146

OUTLINE for talk on THE "CODE" OF THE GRAND CHAPTER OF R.A.M. of OHIO The loose-leaf book called the Code of the Grand Chapter, Royal Arch Masons of Ohio, contains the basic laws governing Capitular Masonry in this state. The 1991 edition is the current version. It was modestly updated and reprinted in its entirety (because copies of the 1970 version were running short) in 1991. Actually this book contains much more than the Code. It includes the Constitution and By-Laws which govern the Grand Chapter, as well as the Code proper which governs the constituent chapters. In addition the Uniform Code of By-Laws prescribed for constituent Chapters, the ceremonies of the Order, approved forms used by the Chapters, the Questions and Answers from the Grand Lodge which may be used in the Past Master Degree, and an Index complete the book. The Constitution, By-Laws and Code are enacted and, when necessary, amended by the voting delegates at the Annual Grand Convocation of the Grand Chapter. This voting membership includes the High Priest, King and Scribe of each constituent Chapter, all Past High Priests of Ohio Chapters, Right Worshipful Masters of Mark Lodges, the Grand Officers, the Past Grand High Priests, District Deputies Grand High Priest, and Past District Deputies Grand High Priest. Of these, only the delegates of the constituent Chapters or Mark Lodges can be represented by proxy. The Grand Chapter is composed then of some 600 Companions, plus the 3000 or more Past High Priests if present at the Grand Chapter convocation. It is the supreme legislative body of the Order. It is also the court of final appeal in controversies affecting the internal affairs of the Order. The Grand High Priest, elected annually by the Grand Chapter, is in a sense the chief executive of the Order during his incumbency, but all final authority resides in the Grand Chapter. If one desires to examine the organization and powers of the Grand Chapter and its officers, he should consult the Constitution. The By-Laws include many regulations governing the procedure of the Grand Chapter, including its committees, duties of officers and committees, reports of Grand Officers, financial operations, publication and distribution of rituals, annual inspections, the formation, powers, duties and dissolution of constituent chapters, and other details. The rules of order for the conduct of business of the Grand Chapter are included. The Code proper deals with constituent Chapters, their officers and their duties. There are regulations here concerning fees and dues, petitions and applications, balloting, requisites for membership, honorary membership, jurisdiction over candidates, grievance and trial procedure (which follows that of the Grand Lodge), suspension, expulsion and restoration. The Code also includes rules on annual returns, remission of dues, etc. The Uniform Code of By-Laws is that prescribed by the Grand Chapter for the use of all constituent Chapters. These Chapters may adopt such additional by-laws as their necessities may require if these are in conformity with the laws of Capitular Masonry. The Ceremonies of the Order which are reproduced in the Code include the following: Installation of Officers of the Grand Chapter; the Consecration of a new Chapter; Installation of Officers of Constituent Chapters; Dedication of Royal Arch Apartments; and Reconsecration of a Constituent Chapter as desired for an anniversary celebration. The Questions and Answers for use in the Past Master Degree are published in the Capitular Code by permission of the Grand Lodge, F. & A. M. of Ohio. They include much information about Freemasonry and should be known by all Masons. The officers of each Chapter, especially the three principal officers and the Secretary, should be familiar with the contents of the Code so that the business of the body can be conducted in a just and lawful manner and in conformity with applicable regulations. A careful study of the Code and discussion of its provisions in meetings of each Chapter is earnestly II

II

147 recommended. Some time should be devoted to this activity on a planned basis in each convocation when time permits. It is helpful if the High Priest will include a time allowance in his agenda for this purpose and arrange for a discussion leader who will prepare in advance for the topic and its examination by those present. Outline for Talk on OFFICERS MANUAL PURPOSE: A Companion who has been elected (or appointed) and installed as an officer of his chapter has solemnly sworn to fulfill a trust confided in him by his Companions. In order to fulfill that confidence, he must first of all: a) understand the purpose of Royal Arch Masonry as it pertains to his Chapter. b) know its customs, forms and ceremonies, as well as its laws and usages. The officers' manual or handbook is provided as an aid in acquiring this understanding. It is not intended to provide all the answers, but is a collection of suggestions to assist in the discharge of duties in a proper and pleasing manner. OWNERSHIP: The Manual is the property of the Chapter, and is only loaned to the individual officer. It must be returned at the end of the year, like the ritual. CONTENTS: Highlights of the contents are as follows: A.

History:

Contains a brief statement, which every officer should know, of the history, composition and organization of: a) Grand Chapter of Ohio b) Individual Chapter c) General Grand Chapter of Royal Arch Masons International B.

Convocations of Constituent Chapters: 1. Written notice to membership required for Annual Convocation, Inspection Convocation, and any uncalled special convocations. 2. Need for efficient conduct of business to avoid disinterest and boredom. This requires: a) Start on time -- do not permit those present on time to sit and wait, wasting their time. b) Have business planned, so it will move without delays. c) Have committees ready to report -- check ahead of time to see that anyone having a special part in the business of the evening is ready. 3. Importance of opening and closing ceremonies -- full form Royal Arch opening should be used at all times unless ritual work is scheduled. 4. Parliamentary procedure is a good guide for conduct of business. See page ** in the Manual.

C.

Dress: 1. 2. 3. 4. 5.

Royal Arch aprons should be worn by Companions on sidelines in all degrees. Proper wearing of officer jewels. Proper wearing of hat by presiding officer. Proper wearing of head covers when in robes. Formal clothing may be worn by officers on special occasions.

148 D.

Scheduling of Events:

Important events should be scheduled well in advance, even as much as a year, avoiding as much as possible conflict with other Masonic meetings in the area. Advance publicity is an important part of avoiding conflicts. E.

Ritualism: 1. Need for rehearsal -- there is no substitute for practice. 2. Need for degree director in each degree -- some capable person to detect and correct errors in practice, as well as to help keep degree work moving during the performance. 3. Need for special effects, makeup, music and props to make work most effective. This also requires someone to take charge and direct. 4. Need for proper attitudes and actions of officers. Above all, stay in character -- do not act or speak in a way not in keeping with the character being portrayed. 5. (See "The Conferring of Chapter Degrees" on pages 26-29 of the Manual for some helpful hints).

F.

Due Guards and Signs: 1. To be given with crispness and precision. 2. Raps should be given with dignity, not haphazardly. Presiding officer sets the tempo.

G.

Chapter Activities: 1. Social events are needed to help make the Chapter interesting and enjoyable for all members. 2. Education -- the importance of this cannot be over-emphasized. 3. Installation of officers -- the ceremonies of installing officers can be made a highlight of the Chapter year. Open installations are very good when the installation is well done, but can actually be a detriment if done in a haphazard manner. 4. Veteran awards (50, 60, and 65-year pins and 25-year cards) provide opportunities for special programs which should not be missed).

H.

Inspection Night: 1. Planning is very important. The agenda should be written out in advance. 2. Use of other dependable Companions for different areas of responsibility can make the evening more free from stress on the High Priest, as well as help attendance by giving more members a part in the activity.

I.

Introductions: 1. See page 36 in the Manual for proper titles. Always use highest Chapter title first, then if appropriate, the greater title from other Body. 2. Grand Honors are always given West of the Altar.

J.

Duties of Officers: 1. Importance of officer attendance -- an officer not in his station always creates a void, and is in some measure disruptive to the Chapter. 2. Importance of Officers Planning Meeting at the start of the year to work out responsibility

assignments and schedule events. 3. Importance of attending district Officers schools. 4. Importance of attending district events. 5. Importance of visiting other chapters. It is through visiting and district events that we get ideas for our own work, meet and make good friends. Besides that, visiting can be just plain fun!

149 In general, the prosperity of the Chapter depends on zealous, enthusiastic and informed officers. And above all, FRIENDLINESS is the keynote for proper conduct of a Chapter Officer. BIBLICAL REFERENCES FOR THE CAPITULAR DEGREES

150

APOLLO DRAMATIC CHAPTER GRAND CHAPTER OF ROYAL ARCH MASONS OF OHIO Technical Bulletin NO.1

How To Make Your Own Costumes INTRODUCTION: Before going into the actual construction of costumes, it would be well to examine the purpose behind the wearing of costumes during degree conferral. The whole intent of the costume is to make the characterization of the person portrayed more creditable to the viewer. While the ritual may be exemplified in twentieth century clothing, the inherent disparity between the visual and auditory presentations is distracting. When we can bring all of the presentations being made into the same frame of reference, the candidate is better enabled to comprehend that which is being presented. Moreover, there is a psychological point involved. It is easier for the person doing the part to don the character being presented when he is (in effect) wearing his clothing. He is also "in disguise", which helps him overcome stage fright. Too, the costume helps somewhat to convey information about the character being presented. Obviously a king's robe differed from a craftsman's clothing. The difference conveys information in a most direct and creditable manner. It follows, then, that a robe must be appropriate to the character being presented. From this it follows that there are certain basic "don'ts" concerning the wearing of costumes. They might be summarized as follows: Don't wear street clothing under costumes; Don't wear glasses with costumes unless absolutely necessary; Don't wear wristwatches or contemporary jewelry with costumes; Don't wear street shoes and socks with costumes; Cover modern hair-do's whenever possible; Wear costumes as they were intended to be worn, as clothing, not as something thrown on at the last moment. From purely practical bases, commercial costumes leave something to be desired. They are not historically accurate. They are frequently bulky and difficult to perform in; they are sized and frequently do not fit. All too often they are constructed from materials which are not too easily cleaned and are therefore unkempt. Moreover, they are, for the most part, hot to wear. The robes presented in this bulletin were designed to meet the criteria of acceptability while avoiding the pitfalls of commercial robes. They enjoy the additional advantage that they can be easily made by anyone who can sew. (With a very small amount of practice they can even be made by someone without sewing experience.)

MATERIALS: In selecting the fabrics from which the robes are to be made there are a few simple rules: Use crease-resistant (permanent press) materials. Normal usage and storage makes creasing one of the worst problems in costume maintenance.

151

Use materials with a nubby or coarse texture. They are more accurate historically and will wear better. Avoid hard textured, extra smooth-finished materials. Wash and wear fabrics are essential for underrobes and preferable for overrobes. Select muted colors and off-whites. Highly saturated dyestuffs are a relatively recent development. Except for Tyrian purple there were no saturated colors in biblical times. In the same manner, there were no pure whites, only off-whites. Materials used in overrobes should be soft so that they will drape better. If necessary, materials which are dry-cleanable rather than washable can be used for overrobes. Any of the following fabrics meet the above criteria: gabardine, poplin, some rayon suitings, nubby textured drapery goods, and terry cloth (although this material tends to shrink.) Underrobes should be solid colored. Some designed fabrics may be used for overrobes, but be careful of the design. Plaids, stripes and similar patterns were known among the ancients, but prints and similar patterns were not. Surety of authenticity and ease of interchangability of robe sets make solids the better choice.

UNDERROBES: Underrobes are rectangular in shape. The pattern for these robes is shown in Plate 1. It is made from two rectangular pieces of fabric with spaces left for the head and arms in the top and side seams. The bottom is, of course, left open. It is worn with a belt made of the same or contrasting material as that of the robe. (See Plate 2) OVERROBES: Overrobes are constructed similarly to underrobes. The back is a single rectangular piece of cloth. The front is made from two rectangular pieces of the same material but only half as wide. The two smaller rectangles are sewed at the top to the single large one and partially down the longer sides. (See Plate 2) The robe is then donned in the same manner as a coat and left hanging open. It may also, if desired, be fitted with sleeves. Stripes of contrasting or complementary colors may be sewn to the other long edge of the smaller rectangles to make a vertical bordering of the coat, or a single strip may be sewn around the bottom to make a horizontal border, or the two may be combined. (See Plate 3)

HEADPIECES: To cover contemporary hair styles, a simple headpiece is desirable. It may be made to match or contrast with the over- or underrobe. It is made from a single rectangular piece of cloth, to one long edge of which is sewn a loop of pajama elastic .. The elastic loop is fitted about the head and the headpiece worn hanging freely. (See Plate 4) As ornamentation, bordering stripes may be added, as may binding strips, which are simple loops of cloth that fit about the head on the outside of the headpiece, similar to headbands.

TRIMMINGS: Generally speaking, it is better not to trim the underrobes. Overrobes may be trimmed (if desired) with strips of contrasting or complementary colored cloth. There are also available commercial woven or printed braids. These might be found marketed under many names, e.g. lamp shade trim; sandal lace; soutache; drapery cording; or just plain braid. Care should be

152 exercised in the selection of braids so that they do not violate the rule of possibility of manufacture at the time being represented by the costumes. When applicable, sew-on jewels and ornaments may also be used as trimming. Used judiciously, yarns may be effectively used. (If an automatic sewing machine is available, these may be applied with ease.) In general, beading is to be avoided, as it is difficult to maintain in good condition, but it may be sparingly used. Fringes may also be used but require maintenance. A brief shopping tour will do more to demonstrate the wide range of materials available than an extensive listing here. ACCESSORIES: Accessorizing your costumes will not only make them distinctive, but also add the final touch of professionalism. Accessories may be as simple as adding a small "provision bag" to the Principal Sojourner's costume, or a "money bag" to the Senior Warden's costume. For kings' costumes, rings, necklaces and pins make fine additions. It is astonishing how economically these may be obtained from novelty and five and dime stores. Here literally the realm of possible accessories is limited only by your imagination. A survey of any novelty store is practically guaranteed to yield at least one usable item. Keep your eyes open and your imagination turned on. The rewards are tremendous. For example, plastic toy daggers and sheaths, gilded and jeweled, have an exotic air when worn by a king. So do ear rings with long bangles. Here too, a brief shopping tour will do more than page after page of description.

MIX AND MATCH: By careful of the colors used in your robes and accessories, you will find that you can match up different overrobes and underrobes and thus achieve a new look. For example. Robe Set A

Gray underrobe, black overrobe

Robe Set B

White underrobe, red overrobe

Robe Set C

Gray underrobe, red overrobe

Robe Set D

White underrobe, black overrobe

The use of different headpieces and accessories allows even greater variation. Chart 5 shows a basic robe plan for a Chapter which permits mixing and matching to allow maximum costuming of the four degrees with a minimum investment in robe inventory.

FOOTWEAR: Every shoe store has a wide variety of sandals available most of the year and particularly in summer. Sandals without buckles are best (since the buckle is a latter-day invention). For general use it is impossible to beat the common "thong sandal" so widely available. At the height of the summer season they are usually stocked at variety stores at low prices, and by autumn they are even lower, especially in quantity. They have the great advantage of being machine washable. They can also be soaked in household bleach (e.g. Chlorox) to kill the spores of athlete's feet. For more glamorous footwear, there are many types of ladies' house-slippers available in colors and textures beyond belief. Your wife would be a good consultant here.

MAINTENANCE: Regular maintenance of any set of robes is essential if they are to retain their trim look and good condition. When seams are ripped, they should be promptly resewn. Any trimming that comes loose should be promptly repaired. A stitch in time here does not save nine -- it saves the costume! We have stressed the use of machine-washable fabrics since they can be regularly washed at home, preferably using cold water and one of the cold water detergents.

153 Robes should be hung on hangers after use and permitted to dry out. Allowing perspiration to dry in the fabric and then storing the robe in a hot, air less closet will result in fiber deterioration.

SUMMARY: Clean, well cared for robes will not only enhance your presentation of the ritual, but also enhance the morale of your officers and in many cases spur them on to even better work. While we have stressed the value of robes, it must be noted that they are ancillary to proficient, well trained, highly motivated officers, not a substitute for them.

Even the best robes will appear drab under improper lighting. For this reason a later bulletin will deal exclusively with problems and techniques in lighting. The High Priest robe differs so significantly from other robes that it will be the subject of a separate, future bulletin. CONSTRUCTION INSTRUCTIONS:

UNDERROBE: 1. 2. 3.

4. 5. 6. 7.

8. 9. 10. 11. 12. 13. 14. 15. 16.

Cut two pieces of material 45 or 50 inches wide, 2 yards long. Place right sides of the fabric (the side that will be outside when the robes if finished) together. From the narrower edge measure six inches toward the center of the panel across the full width of the material. Draw a line across the material. Put an "A" one inch in from either side of this line. 5. From the midpoint of the line, measure 61h inches in either direction along the line and put a "B" at these points. 11/2 inches in from each long edge of the material draw a line down the full length of the material on either side. Measure down from the point of intersection of the lines drawn, 15 inches along each side line and draw a "C". Sew along the line drawn across the narrow width of the material from each side "A" to the middle "B's". Place material right side down, on an ironing board. Press the seam just sewn open, all the way across. Turn under % inch seam allowance on the free end. Pin into place and top stitch from the wrong side. Repeat on the opposite side. Place right sides together and stitch along side lines from the "C" to the bottom of the garment. Place on ironing board and press open side seams just sewn, extending seam allowance all the way to the shoulder. Pin back around armhole (the fifteen inch gap) on each sleeve and top stitch from wrong side (or hand hem). Turn up a 7 % inch hem around bottom of garment. Turn under edge and top-stitch from wrong side. Turn inside out and press thoroughly.

OVERROBE: 1. 2. 3. 4. 5.

Measure one piece (Back) of 45 inch material, 72 inches long. Find the centerpoint along the narrower edge and mark two points, "A" and "B", 4 inches from it toward the other edge of the material. Cut two pieces (Front) 221h by 72 inches long. 1 Along the long side of the front pieces, fold under 4 h inches. Top stitch in place on wrong side. Place the back face up on the worktable. Place fronts on top of it, face down, with the turned back edge toward the center.

154 6.

7. 8.

9. 10.

11.

Cut one piece, the yoke, 45 by 5 inches. Place face down along the narrow edge of the rectangle of material laying on the table so that the long edge of the yoke is along the narrow edge of the back on the end marked in Step 2. Pin all Thicknesses of material together and stitch with a % inch seam allowance across the entire end of the material. Remove pins and place on ironing board. Fold yoke over narrow edge of back and press in place on opposite side. Turn under % inch seam allowance on yoke and top stitch or hand hem into place on back only. Pick up at seam sewn in step 7, right sides of fabric facing each other. Measure from the seam sewn in step 7, sixteen inches along each long edge of the rectangles of material. From this point,11inches in from the edge of the material, sew a seam to the other edge of the material. Repeat steps 13 through 15 in the instructions for underrobe construction.

BELT: 1. Cut two pieces 8 by 45 (or 50) inches across material. (If you want the back side of the belt to contrast and the front to harmonize, cut one width of each material. 2. Place right sides of fabric together and sew % inch in from the edge along the two long sides and one short side of the material. 3. Slip sewed corners. Turn belt inside-out. 4. Press belt flat. Turn under % inch seam allowance on the open ends and machine top stitch or hand fasten the end.

HEADPIECE: 1. Cut one piece 221/2 by 45 inches. 2. Turn two narrow and one long edges over 1/4 inch and then 1/4 inch again. Top stitch in place. 3. Along other long edge turn over 1 inch and top stitch in place. 4. Cut a 26 inch piece of pajama elastic. Sew it into a loop overlapping the ends for a total of 3 inches. 5. Fold headpiece in half along long side and mark centerpoint. 6. Measure 3 ½ inches out from either side of the centerpoint. 7. Place elastic on centerpoint and stitch the seven inches between the two marks made in step 6.

BASIC ROBE INVENTORY: 8 White underrobes and belts 5 Red underrobes and belts 4 ea. Blue, Purple and Gray underrobes and belts 1 Black underrobe and belt 1 Gray underrobe and belt 1 Gray overrobe and headpiece 1 Gold overrobe and headpiece 1 Blue overrobe and headpiece 4 ea. White, Red, Blue, Gray, and Purple headpieces 1 High Priest costume (This will be the subject of a later bulletin.)

155

156

157

158

159 COSTUMING THE FOUR CAPITULAR DEGREES WITH THE BASIC ROBE INVENTORY DEGREE

Part

Underrobe

Overrobe

Headpiece

MARK MASTER

R.W. Master Sr. Warden Jr. Warden Sr. Deacon Jr. Deacon Marshal Master Overseer Senior Overseer Junior Overseer Sr. Steward Jr. Steward

Purple Purple Purple Red Red Red Blue Blue Blue Gray Gray

None None None None None None None None None None None

Purple Purple Purple Red Red Red Blue Blue Blue Gray Gray

PAST MASTER (Allegory)

Solomon Hiram, K. of T. Noah South Guard West Guard East Guards Levites

White w/belt Gray w/belt White w/belt Blue Red Purple White

Blue Gold Gray None None None None

Blue Gold White Blue Red Purple Gray

MOST EXCELLENT MASTER

Marshal Solomon Hiram K. of T. High Priest * Overseers Ark Bearers Candle Bearers Incense Bearers Shewbread Bearers

Black White White

None Blue Gold

Gray Blue Gold

Blue White Red Red Purple

None None None None None

Blue White Red Blue Purple

Vessels Bearers

Gray

None

Gray

High Priest * King Scribe Capt. of H. Prine. Sojourner R.A.C. M. 3rd V. M. 2nd V. M. 1st V.

Red White Gray Black White Red Purple Blue

Gold Blue None Gray None None None None

Red Blue Gray Gray White Red Purple Blue

ROYAL ARCH

* The High Priest costume will be the subject of a separate bulletin.

160

APOLLO DRAMATIC CHAPTER GRAND CHAPTER OF ROYAL ARCH MASONS OF OHIO Technical Bulletin No. 2

HOW TO DO YOUR OWN MAKE-UP The purpose of stage make-up is to enhance the character portrayed. It does not create character -- that is the actor's job. It expands and complements in the same way costumes do. If a character is close in age and appearance to the actor himself, make-up should be "straight" -that is, simply defining the actor's own features. If the character differs, for dramatic purposes, in age and appearance the actor may do an extensive reconstruction job on his face. In making any great change, however, the actor should understand the physical nature of the face he is creating and reproduce this physiology as accurately as he can. Only in this way will any makeup appear as a natural extension of the actor. Bright stage lights wash out skin color and the distance to the audience makes features indistinct. Therefore, make-up, even straight make-up, must be exaggerated to define the features so they are clear to the audience. As in portrait painting, in make-up one uses color and an arrangement of highlight and shadow to create visual effects. Dark colors in a picture seem to move back and create shadows -- light colors seem closer to you and create highlights. By applying these principles one can give dimension to the face so that it doesn't look flat under stage lights. And in the same manner one can change the shape of the face or the features. Color or pigments are in the grease base and the lining creams and pencils. Powder is semi-transparent and does not add color; it sets the make-up so colors do not smear or run together. Years ago before the days of modern cosmetics, actors smeared creams on their faces and then rubbed in the pigments. Poorer actors who could not afford expensive creams and oils smeared ham fat on the faces as a base for color. From this came the expression "Ham Actor" for the poor actor, or simply "Ham". To apply make-up, work with a good mirror and bright, even lighting which shines on the face from the front rather than overhead. See that supplies are clean and in proper usable condition. Brushes should be clean and tapered -- lining pencils sharpened -- and powder puffs clean. Have towels, tissue, cotton and water available. Start with a clean face. From manufacturer's color charts select base color for straight make-up. Base is opaque and has much red pigment in it to balance stage lights. Squeeze about 1/4 inch into palm. Dab on sparingly until face has spotted look. Wipe excess from hands. Dip hands in water and spread base evenly over skin. Cover well to edge of hair line, and corners of nose and mouth. Men cover ears as well. Look at the shape of the face. If there are any bad features to correct, do it now by using highlight and shadow. To highlight features or make them see larger, use a lighter shade of make-up than the base color. To shadow features or make them seem smaller, use a shade of make-up that is darker than the base color. Blend edges of both well with the base so there are no sharp lines. These are a few techniques:

chin.

NOSE:

To narrow, shade sides -- highlight bridge. Reverse to widen; Shade or lighten end to make short or long

CHIN:

Shadow end if too long, highlight if too short; shadow under a double

161 FACE: Example:

If too broad, shadow sides blending into hairline. Highlight to remove shadows on face, such as under eyes. Apply light make-up on bridge of nose, dark make-up on sides of nose; light makeup on cheek bone; dark make-up right under eyes. Blend carefully and see how it seems to straighten nose.

Shadow eyelids with eye shadow or lining color to enlarge and deepen eyes so they can be seen well by the audience. In men, this color should blend with the skin tone and base color so the eyes will have a natural rather than a make-up look. Start color next to lashes and blend out and up so it ends before reaching brow and disappears at outer corner of eye. Define eye by lining with sharp pencil -- upper lid sharply, lower lid softer and lighter. Powder well to set colors, using a firm patting motion. Do not rub. Blend and remove excess powder with powder brush or baby's hair brush. Men should use a small brush, slightly moistened in cold cream and rubbed over an eyebrow pencil to brush brow and lashes. Brushing on in the direction the hair grown out from the skin, if brows need to be built up. Pencil in a natural sketchy manner, imitating the growth of the hair. To define mouth, blend dark red or brown tone on lips. On men there should be no definite line. If lip rouge is too shiny or obvious, pat with powder puff to subdue. Finished results should be very natural. Apply dry rouge at cheek bone well back on face and, if more color is needed, blend in shadows at sides. Men's shades are browner than women's. This is the complete straight make-up. It looks very natural and "unmade-up" as it should for men.

TO AGE THE FACE: Unless some special character is called for, a young actor should be made up to look as he might naturally appear late in life. To do this, it is necessary to understand the physical changes that make people look "old". As people age, the skin loses its flexibility and moisture, causing wrinkles, and sometimes a dry brittle look. Muscles lose their tone and facial muscles sag, causing eyes and cheeks to become sunken, causingjowels and double chins. The skin and hair lose their pigment, causing skin to look sallow and pale and hair to be become gray. Bone structure becomes apparent and blood vessels may stand out. The major problem in making young people look old is the understanding of just how old they are going to look. The part may be 40 -- 60 -- 80, and the make-up will be different for each of these ages. TRY ON YOUR COSTUME and assume the character and pose the part. See how much those age you without applying any make-up. You may not need as much as you think. And over making-up will destroy the character. Apply base color. A lighter shade is used to suggest fading skin color. To make a young person to appear around 40, the most noticeable will be in the muscle tone. The smoothness of youth begins to disappear and hollows begin to show around the eyes and mouth. These hollows are the first signs of aging. Wrinkles don't appear prominently until later in life, and so should not be the first thing applied. Scowl to find bags under eyes. These are the first shadows to show. A shadow will also appear down the side of the nose. Highlight next to shadows to indicate bone structure from which skin sags, such as eye sockets and bridge of nose. Smiling will help find "laugh" creases around mouth -- highlight these also. This will be the arrangement of highlights and shadows for the earliest sign of aging. Blend the edges into the surrounding base. This amount of "aging" is all that is necessary to make a young person look 40. Add balance of regular straight make-up with perhaps a touch of gray in the hair. As a person gets older, more shadows appear. Suck in cheeks to find where hollows appear under cheekbones. You will shadow under the nose and upper lip and in the corners of the mouth. Highlight along the eyes to deepen. Wrinkles occur where the skin is often creased and the line becomes permanent. The

162 line of the wrinkle looks dark because it receives less light (in shadow) than the skin around it (in highlight). To locate the natural wrinkles in your face, raise your eyebrows, squint, grin, wrinkle your nose, purse your lips. Emphasize these. As one ages, these wrinkles become more pronounced, so the amount of exaggeration depends upon the age of the character you portray. Lines appear first around the eyes and forehead, and then around the mouth. Don't put a wrinkle where one does not normally appear in the face -- it will look artificial. Mark wrinkle with dark brown pencil or lining color. Highlight edge of each line with light color. White is best. Blend edges of all lines and shadows. If neck is visible be sure to age with highlight and shadows and lines. After blending, powder entire make-up. To age -mouth for very aged, pucker and draw fine lines in creases, using very dark red rouge on inside edges of lips, only. This will give a shriveled look. To dull eyes -- apply a slight amount of red to eyelids, next to the lashes. Whiten brows and lashes. Brush on dark red, dry rouge to accent hollows, and blend in shadowed areas. If hands show, they should be aged by highlighting along bone structure and shadowing hollows, and applying lines in creases of knuckles. Apply liquid hair whitener with small brush, starting at temple roots and working back to indicate growth. Use fine cross-hatch lines to give textured look of very aged skin. A wig may be used rather than coloring the hair. Old age make-up is one most easily exaggerated, and therefore should be tested very carefully. Study faces and photographs of people the age you are portraying. Posture, costume -- all enter into an "old" appearance. For men, beards, moustaches and false eyebrows may add a feeling of age as well as character. As for all make-up, the extent and intensity will depend upon the size of the auditorium and stage lights. It may be necessary to use a wig and apply artificial hair for a beard, moustache or eyebrows. Wigs come in various styles and colors, and should be fitted to the head size. They should be stored on wig blocks when not in use. Beards, moustaches and eyebrows can be made most easily and economically from "crepe hair". Crepe hair is made of wool fibers and comes in a large range of colors. It comes braided and needs to be straightened, before using. To straighten, unbraid it, wet it thoroughly, and wrap tightly around a large stiff card until it dries. For curly effects, it can be combed on the block -- crepe hair should be shaped with hands. Apply spirit gum to area where crepe hair is to be applied to brows. Use a few hairs at a time -cut squarely across ends. Spread ends so that all hairs touch spirit gum and stick. Start at outside end of brow. Working toward center, overlap layers of hair. Finished brown can be waxed or trimmed to any desired shape. Before starting beards have hair cut into sections and spread out ready for applying. This will save time. Apply hair starting at the bottom and working up a small amount at a time, imitating the direction of natural hair growth. Build up in layers, using scissors for pressing hairs into place on spirit gum. The finished beard can be trimmed or shaped as desired. Wigs should be put on from the front and pulled well down over natural hair line and down firmly in back and on sides. Secure wig by attaching around edges of hairline with spirit gum. Use hair pins if needed. When completed, false pieces should look natural. The actor should feel secure in their attachment. For complicated work, permanent beards and false features may be built on latex foundation. You may want to investigate this if you do the part over and over again for a period of time. However, almost any effect can be achieved with the simple use of putty and crepe hair. Beards should be designed ahead of time. For your convenience, beards have been drawn, named and numbered. The 4 degrees are listed, with characters, basic robe plan, and beards by the members, to be worn. You may experiment with these, and with practice be able to supply your own ideas. Also, a simple list of make-up equipment has been listed. Make-up helps to convey information about the character being presented. Obviously youth differs from age. The difference conveys information in a most direct and creditable manner. It follows then, that Make-up must be appropriate to the character being presented.

163

164

NAME Ninon

CHARACTERISTIC

REMARKS

SOURCE

Semi-transparent

Easily wrinkled but easily

Loshin Costume

ironed

and

45" wide

Murphy Cos~me

Similar to Ninon

Loshin, Mu~hy,

Better quality

Department tores

Gritty metallic surface

Very hard to sew, Effective

Same

cloth back

hanging, 35" wide

Semi-hard finish

Very serviceable

Ant fabric Dept.

Opaque, slight sheen

Crease resistant

in all, winter, or

Semi-transparent Nylon Chiffon

Glitter Cloth

Gabardine

45" wide

spring

Percale

Medium weave, washable

Wrinkles badly, 35" wide

Same

Muslin (unbleached)

Opaque cotton fabric

Washable, easily dyed after

Same

desized, Gluesized for scenery Metallic Trims

Gold & Silver

Available in many widths

Loshin, Murphy

Lahm (cotton backed)

Gold & Silver

Ravels easily, 35" wide

Loshin Costume

CLOTH CHART Loshin Costume Co. 215 E. Eighth St Cincinnati Murphy Costume & Theatrical Supply Co. 3605 Montgomery Rd. Cincinnati BASIC ROBE PLAN B dT

BN

ear White Robes (5)

MkM PM

.vpe JV

Marshal

Green headpiece, belt, baldric

NO.1

Giblites (2)

White headpiece, belt

4

Arkbearers (4)

White headpiece, belt

4

MEM

o.

165 RA

Red Robes (4)

MkM PM

Marshal

Green headpiece, belt

1

R.A.C.

White headpiece, belt, baldric

1

C.ofH.

Green headpiece, belt, baldric

1

Deacons (2)

Red headpiece, belt

4

West Gd.

Red headpiece, belt, baldric

1

Overseer

Red headpiece, belt

4

Bearers

Red headpiece, belt

4

M. 3rd V.

Red headpiece, belt, baldric

4

Overseers (3)

Blue headpiece, belt

4

South Gd.

Blue headpiece, belt, baldric

1

Overseer

Blue headpiece, belt

4

Bearers

Blue headpiece, belt

4

M. 1st V.

Blue headpiece, belt, baldric

4

RWM, SW, JW

Purple headpiece, belt

3

East Gd. (2)

Purple headpiece, belt, baldric

1

Bearer

Purple headpiece, belt

4

M. 2nd V.

Purple headpiece, belt, baldric

4

MEM RA

Blue Robes (4)

MkM PM MEM RA

Purple Robes (4)

MkM PM MEM RA

Pr. Sojourner and Noah use same robe HKT, KS, King & Scribe robes are interchangeable HP Robe is separate

166

MAKE-UP EQUIPMENT LIST: 1. Crepe hair Light Gray

2 feet

Medium Gray

2 feet

Iron Gray

6 feet

Light Brown

3 feet

Medium Brown

3 feet

Dark Brown

3 feet

Light Blonde

3 feet

Dark Blonde

3 feet

Black

6 feet

(Note: Do not get Santa Claus White, as it is much too white for ordinary use) 2.

Black Eyebrow Pencil

1 only

3.

Brown Eyebrow Pencil

1 only

4.

Tritex

Medium Size

5.

Paint Brush (1 or 1 1/2 inch)

1 only

6.

White or Talcum Powder

1 can

7.

Max Factor #9 Powder & Puff 1 only or #31 Pancro Cake Make-up & Sponge

8.

Shoebox or cigarbox for storage or transport

167 APOLLO DRAMATIC CHAPTER GRAND CHAPTER OF ROYAL ARCH MASONS OF OHIO Technical Bulletin NO.3

FESTIVALS We hear the subject mentioned quite frequently and we hear of chapters being very successful in holding a Festival. First, perhaps we should define a Festival. The dictionary says a festival is: (1) A time of celebration marked by special observances; (2) A periodic season or program of cultural events or entertainment; (3) Conviviality, gaiety. We can in Royal Arch Masonry paraphrase and lift parts from each of these and come up with a definition perhaps something like this: "A Festival is a special time of friendliness and Masonic fellowship when the degrees of the Chapter are exemplified for the instruction of candidates and the entertainment of the Companions. A Festival is not uncommon in our Districts and in Ohio. A Royal Arch Reunion is a festival -- the Chapters of a District join together, pick a composite cast, and on a special night confer the Royal Arch Degree, or on a Saturday confer all degrees. Also, certainly the Scottish Rite Reunion falls under our definition of a festival. The York Rite Reunions such as those held in Cincinnati, Dayton, Marietta, Lancaster, Columbus, and Northwest are festivals. So, Companions, festivals are not new, but perhaps we are not making the full use of the opportunities contained within the festival idea. The subject must, of necessity, touch upon several other subjects contained within the Royal Arch School curricula, among them: Selling Royal Arch Masonry; Membership Development; and Public Relations. We will try to give you some of the mechanics for setting up a festival and the role it can have in selling Royal Arch Masonry and membership development, and the importance of public relations. Companions, festivals will work. The net gains experienced in other Grand Chapters such as Kentucky and the very encouraging words from Grand High Priests in various parts of the country already point this up. There are instances where the festival idea was taken over completely, and the four Chapter degrees are only exemplified once or twice each year. Here in Ohio, we are not advocating this switch to festival type conferrals exclusively. We feel that degree work at our stated and special convocations during the year should continue, but in addition, a Chapter or York Rite festival should be held as a supplement to the monthly degree conferrals. Now let us consider some of the mechanics involved in working out a festival. I. First, and of primary importance in any undertaking, is PLANNING. That somewhat moth-eaten phrase "plan your work, then work your plan" is just as true today as it was when it was first uttered. When you begin thinking about a festival you will be planning, but don't try to keep all the details in your head. Write down your plan, and all the related activities coincidental with it. Then list all the items you must consider in logical order. Now you are ready for the second step in the planning stage. You can't do everything yourself so contact the Companions in your chapter and assign them to committees. Each committee should be responsible for some facet of the festival. These committees serve a dual purpose in addition to making the festival run smoothly -- first they relieve you of a great deal of responsibility and, second, it gives many Companions an active part in a chapter function. There are a lot of companions who will not accept an elected or appointed office but who will work diligently on a committee if given the opportunity.

168 The third important item under planning is to do the planning well in advance of the date you have set for the festival. Do not wait until a week before you propose to have a festival to start planning for it. As a suggestion, A Spring or Fall Chapter Festival should be planned during the summer months when most Chapters in Ohio are dark. Committees will then be organized and functioning by the time labor is resumed in September, and a large portion of the organizational details will be taken care of so that the main efforts toward the festival will be procurement of candidates.

II. An essential part of any festival is the CAST. Keep one thing in mind when organizing your cast. Try to get the best ritualists for the parts. All Chapters have their share of good and outstanding ritualists. Also, there are companions in every Chapter who want to take a certain part, so utilize these men to the best advantage. It is not necessary to only used elected officers for parts in the various degrees unless the officers want to do it. Give consideration, if it happens, that the King would like to have the Marshal's part in the Mark Master or the Senior Deacon's part in the Past Master. Remember, try to pick the best companion for each part, and if a companions makes it known that he would like to have a specific part, give him a chance to do it. There are ten parts in the Mark Master Degree, sixteen parts in the Past Master including the Allegory, at least thirteen parts in the Most Excellent Master, plus ten in the Royal Arch. This is a total of 49 different parts in the 4 Chapter Degrees, and this does not take into consideration the desirability of having a large cast of non-speaking parts in the Completion, Furnishing, and Dedication of the Temple in the Most Excellent Master Degree. It is obvious that there are plenty of good parts for the companions to assume, but sometimes it is necessary for you to make the first move and ask them to do the role.

III. COSTUMING and MAKE-UP It is logical when talking about selecting a cast to move into a discussion of Costuming and Make-up. The importance of these items cannot be too strongly stressed. To those of you who have witnessed the Master Mason Degree in Full and Ancient Form as conferred by Humboldt Lodge No. 467, as well as those who belong to the Scottish Rite, there is no need to impress the importance of costuming, full make-up, and beautiful scenery. These are the things that remain with you after the day is over. So why should we in the York Rite not put just as much emphasis on them? Aren't we trying to impress the candidates and the visitors at our Festivals? Generally our Chapters have and make use of costumes, but in some cases street shoes, trouser cuffs, watches, glasses, etc., detract from the character. Companions, dress the part of the character you are playing. Full make-up is seldom seen in our Chapter Degree work, although it should be utilized fully, and especially at a festival. Beards aren't hard to make, the materials are not expensive, and the new rubber base adhesive eliminates the discomfort of having to use spirit gum to hold them on. With the up-swing in lady's and men's hairpieces and wigs, the cost of such items has been reduced, and perhaps your wife or girl friend will donate unwanted wigs to your Chapter. Eye lines, rouge, etc., applied to the natural facial lines and contours gives added expression to the face and character you are portraying. Refer to Apollo Dramatic Chapter Bulletins #1 and #2 for complete details. The more you dress and try to look the part of the character you are assuming in the degree, the better the ritual work will be, and a better impression will be made on the candidates.

IV. The next item of mechanics of a festival might be the TIME ELEMENT. How long will it take to confer the degrees? This is a difficult question to answer because the speed with which the ritualists talk, the physical arrangements of the stage and scenery, the smoothness in moving from one part of the degree into the next, all have a bearing and will

169 probably vary with each Chapter. As an example, at a festival in Wellston, the following time spans have been reasonably successful. They allowed 11h hours to confer the Mark Master; one hour to confer the Past Master with allegory; 11/2 to 1 % hours to confer the Most Excellent Master; and 11h hours to confer the Royal Arch. They also allow for a coffee break following the Allegory of the Past Master Degree, and have arranged for a dinner at 6:30 p.m. on one occasion. If the festival is exclusively in the Chapter degrees, it is suggested that you confer the Royal Arch Degree following dinner; if it is a joint Chapter-Council Festival it may be desirable in view of the 10:00 p.m. closing, to confer the Royal Arch just prior to dinner, and the Royal & Select Master Degrees after dinner. In any event, the time element is pretty much up to each individual Chapter. However, it will be necessary that things move smoothly and quickly with little or no confusion, otherwise you may not only lose time but also the interest of the candidates. V. A COFFEE BREAK and DINNER were mentioned in the last section, but a little elaboration might be helpful. The coffee break should be announced by the presiding officer and, if possible, a spot picked for it that will not interfere with the kitchen help who will be preparing the dinner and setting up the dining room. Perhaps a corner the recreation room could be utilized. Have the coffee, cups, sugar, soft drinks, snacks such as cookies, peanuts, potato chips, available. NOTE: This is important. Have the candidate supervisor with the candidates, and as many of your companions who are not needed upstairs to set up for the next degree, down for this coffee break. This is a social function and the companions should be with the visitors and candidates. The dinner should be served around 6:00 or 6:30 p.m. It could be a full scale dinner served and prepared by the Eastern Star, Rainbow Girls, DeMolay or whatever is your usual procedure. Or it could be something like a bean soup and cornbread dinner served by your own members. But whatever course is chosen, make sure there is enough, that things are relaxed, and that no one goes away from the table hungry. VI. GEOGRAPHY is a factor to be considered in setting up a Chapter Festival. Are there two or more Chapters who are close in proximity to one another. For example, Wellston #174, Trowel #70 and McArthur #102 are all within about 20 miles of one another; or the Chapters who meet in Columbus or any other large city. Why not plan a joint Festival with these other Chapters. Let one Chapter confer the Mark Master, let another work the Past Master, etc. right on through the degrees. Have a host Chapter who will shoulder the responsibility of providing the coffee break and dinner, This way you will all be sharing the responsibility, your class of candidates will be larger, and you will be a glowing example of York Rite cooperation and good Masonic fellowship. VII. Give proper CREDIT WHERE CREDIT IS DUE. Have a program of the festival printed and have a copy available for everyone in attendance. List the cast members, list the committee members, list the key workers, list the stage hands, list the officers, list the candidates (if you have their names beforehand). Thank those persons who provided and prepared the meal. List the schedule of degree conferrals, indicate the time, dates and place. A copy of a program used in Wellston on June 5, 1971 is included as an example. VIII. The last item to be considered here relative to the mechanics of a festival is to list a few KEY PERSONS aside from the presiding officers and cast members. 1. The Director -- this Companion should be well versed in the mechanics of the degrees, the ritual itself and be able to foresee the entire festival. He should be ready to make adjustments if necessary, work well with all the Companions involved, answer questions, and handle any problem that might arise. His ability to handle the many details at the same time can make for a smooth festival operation. 2. The Ritual Expeditor -- This Companion works hand in hand with the director but his primary function is to see that no delays or hang-ups occur in the hall or anteroom, that the

170 change of costume are ready, and that paraphernalia and equipment are ready to move, and generally see that no lost time occurs between parts or degrees. 3. Candidate Supervisor -- this man is quite important. He should remain with the candidates before the work begins, be with them when they are in the anteroom and should be able to give some insight to them regarding the work, answer their questions. In short, he is their "Big Brother" during the festival. His most important function is to put them at ease toward the work so that when the candidates witness each degree the lessons of Masonry are not lost on them because their mind is in a turmoil wondering what will happen to them next. 4. Prompter -- to this Companion is given the task of following the ritual so that he can aid any Companion in the cast who goes blank or momentarily forgets his part. He should sit in a specific place in the Chapter Hall where all cast members will know where he is and if they need help, can turn to him. His two most important assets are, first, the ability to read the ritual, and second, speak loudly and clearly so that the Companion who needs his help can hear and understand him. The man must also be one who will follow the ritual and work closely so he doesn't lose his place. 5. Stage Hands -- these are the unsung heroes of any festival. They are the men who set up, take down, and change scenery. They must know the degree, they must be familiar with every detail of the ritual, and they must be able to work smoothly, quietly and with efficiency. These key men all have a very valuable part in the festival, and care should be used in their selection. They may be Past High Priests or they may not. The important thing is to choose the man who can do the job best. It may be that a man is not a very good ritualist, but he does know the actual working of the degree, and would fit perfectly into one of these key positions. In the last several pages we have discussed some of the mechanics of a festival. Now let us move on to the several other aspects of holding a Chapter Festival. How can a Chapter Festival sell Royal Arch Masonry? In the first place, one of the prime selling points is the matter of time. A man's gainful employment, coupled with his responsibility to his family, leave little time for other activities, and the expanded means and facilities of recreation in our lives, leaves even less time for activities like Masonry, church, school, and philosophical pursuits, so we find some potential candidates who are simply not willing to spend the weeks or perhaps months that might be required to receive the chapter degrees at stated or special convocations. If you can offer these candidates all the Chapter Degrees in one day, he may very well be willing to spend that Saturday in the Masonic Temple receiving more light in Masonry. If we do the job we should do ritualistically, he may become interested enough to come back to some regular convocation and maybe even become an active Royal Arch Mason. This objective is worth all the effort that is required for using a festival. After all, the Scottish Rite has used this "get it all at once" principle successfully for many years. Another factor to be considered is the continuity of the York Rite degrees. As we know the conferral order of the degrees is not the same as the chronological order. By spreading the degrees over a period of weeks or months, some candidates cannot connect them and the beautiful picture of ancient Craft Masonry becomes muddled in their minds. By conferring the separate degrees one after another, the continuity becomes apparent. The lessons and story of the preceding degrees are still fresh in the candidate's mind and he is better able to see the connection. This is particularly true if he was recently raised a Master Mason and his enthusiasm and interest in Masonry is at its peak. A festival will also appeal to the potential candidate who works a swing shift and cannot be present in the evening hours for receiving the work. Many times these candidates have a Saturday free and would like to receive their degrees then. So, Companions, the main points that a festival contributes toward selling Royal Arch Masonry are TIME and CONTINUITY, both of which are essential if our fraternity is to continue to grow and flourish in our complicated Twentieth Century world.

171 Does a Festival really have any effect on Membership Development? It most certainly can. First by providing larger classes of candidates for each of the degrees; secondly, it makes use of the gregarious habits of man; and thirdly, it is an incentive to be a part of something different. When you let it to be known that you are planning a Chapter Festival you can receive petitions over a longer period of time and from a wider area. Also, you will pick up those potentials who want to receive the work in. the shortest time and those who are not available during the evening hours. This will result in larger classes than you might otherwise be able to get. A man will always remember his Blue Lodge work where he was hoodwinked and seemed to be all by himself. In a Chapter Festival he will be a member of a large group and perhaps "find security in numbers." Maybe this sounds a bit far-fetched to you, but I have observed some candidates starting through their Chapter degrees who have been so nervous and upset that they missed the whole point of the degree, but when they went through with a class as they do in the Most Excellent Master and Royal Arch, they were relaxed and enjoyed the work, and it had some real meaning for them. So take advantage of this gregarious instinct. A festival is different from the separate degrees in a Blue Lodge conferral in that usually many more Masons participate, there is a more relaxed or cordial atmosphere, and there is a keener sense of Masonic fellowship. This is not intended in any to detract from the dedication and sublime principles encompassed in our Blue Lodges, but there is a different atmosphere attached to a festival-type conferral. A potential candidate may well be attracted by this simply because of the different attitude. He wants to be a part of something different. All the preceding words of this paper will be for naught if he next subject is neglected.

The overall force and importance of Public Relations is not to be denied. Ask a Companion who has experience or who likes to write to take the responsibility of seeing that notices get to the local papers, radio stations, Ohio Mason, and the like. The Code of the Grand Lodge determines the limits within which notices must be confined. However there is no restriction on letting people know what you are doing and when. So write your notices well in advance and get them to the news media in plenty of time for publication or broadcast. You may even send in a series of notices calling attention to the planned activity so that all Masons in your area will have a chance to see it. One word of caution -- don't splash too big or the potential candidates and your companions may get fed up and you will have defeated the whole festival program. There is a middle road in good public relations and good sense should dictate its course. One of the first things after the formation of committees in the planning stage is to procure from the Blue Lodge Secretaries in your area the names and addresses of all their members who are eligible for, but have not taken, the Chapter degrees. Then with the candidate committee follow-up on each of these names. Contact everyone of them. The best method is a personal talk regarding your festival plans and the advantages of being a Royal Arch Mason. If you can't see each one, at least get in touch with them by telephone and/or letter. You may be surprised how many Master Masons are just waiting to be asked to join Chapter. Now just a few words in conclusion. A festival is a lot of work. It requires time, effort and interest. It places the burden of responsibility on the High Priest of the Chapter. This responsibility should, however, be shared by all the officers, but, Companions, it will work and it will payoff. but only if you put forth the effort. One final thought for those who are officers of their respective Chapters. Your responsibility as an officer entails more than just learning lines in the ritual.

APPRECIATION Apollo Dramatic Chapter wishes to express its deepest appreciation to Right Excellent

172 Companion Herbert S. Taylor, PDDGHP of Dist. 12, for permitting us to publish his paper for the benefit of all the companions of the Grand Chapter of Royal Arch Masons of Ohio. The paper was originally presented to an Officers School by R.E.C. Taylor and has been edited slightly for the purposes of the Apollo Bulletin NO.3 without changing any of the meaning of the author's original work. Gordon W. Kahle, D.D.G.H.P. Secretary and Editor

173

174 APOLLO DRAMATIC CHAPTER GRAND CHAPTER OF ROYAL ARCH MASONS OF OHIO Technical Bulletin No. 4

THE PECULIAR STONE A SKIT

(Explanatory Note: This skit is to be presented just before the opening of a Mark Master Degree, when a Candidate is to be advanced. To explain how and where "The Peculiar Stone" came into being. Also, for Membership Committees, to be presented at meetings of Master Masons.) Three Craftsmen, Reuben, Dan, and Enoch, (along with a Candidate if one is to be advanced) enter and go to work on their Ashlars with various tools, one or two (Mark Masters) going off by themselves to work. After a few moments of labor Reuben, one of the Craftsmen, stops work, wipes away the perspiration with a groan, sets his work aside and says to the others nearby: Reuben: It seems like we have been working for years and the Temple isn't completed yet! (the others nearby take the opportunity for a short rest and set their work aside, and assuming various postures of repose.) (Those off by themselves continue to work.) Reuben: (continuing) Right angles! Squares! Chip, chip, chip! I've worn out about a hundred common gavels! I imagine it will be more than that by the time this labor is finished. Dan: It takes a lot of work and a lot of time to produce a perfect Ashlar; but it is certainly worth it! Every chance I get I go up near the building area to inspect the parts of the Temple that are finished. It is going to be beautiful! Fit for a King or even a God to dwell in! Enoch: Brethren, our labors have not been in vain! The results of our work here will be looked upon by future generations with wonder and admiration. Even though our part of the work goes slowly, there are thousands of Craftsmen at labor, all working toward the completion of the Temple. Reuben: Sometimes I wonder about the whole building! I don't even know how my part fits in to the Temple. One of the Masters gives us a trestleboard with designs laid out on it and we do our best to produce it, perfect and square. The problem is, I don't know what's going on in the other sections of the quarry. I don't even know what that (those) fellow(s) over there is (are) doing. (He points toward the ones off by themselves.) Dan: Well, I know our work is good because it has never been rejected! Even so, we should always strive to learn more and do better. Enoch: I've been watching that fellow over there for quite a while and he seems to be putting a mark of some sort on his stone. I've noticed that he has done that with each piece of work that he has finished. I wonder what he is up to! Reuben: I've had my eye on him too. He's either a showoff or he's had some kind of additional training that we don't know anything about. All I know is that King Solomon has provided us with a substitute; that's enough for me. Enoch: Have you ever wondered about that? A substitute! That means that as yet we have not received all the Light that there is to have. Dan: I have heard that there are other branches of Masonry that can provide us with additional light. I think that fellow over there belongs to a Chapter of Royal Arch Masons. Enoch: I'd like to know more about Masonry. Dan: That's the way it is with me, too. Let's ask this learned Craftsman a few questions to see if he can shed any light on this. (Approaching the Brother off by himself) Hail, Brother! We wondered if you

175 would be so kind as to come over here for a few minutes and answer a few questions for us. (He does so) We've noticed that you are a very skilled Craftsman and seem to have additional training of some sort. We are interested in gaining additional light in Masonry in order to be of better service in the building of the Temple. What can you tell us?

Mark Master: I am pleased that you are interested and will surely try to answer any questions you may have. A Brother should always be eager to assist another in gaining more Light in Masonry. Dan: Are you a Royal Arch Mason?

Mark Master: I am. I am a member of a Royal Arch Chapter. We meet on specific night for Stated Meetings, and various other nights for Special Meetings. Enoch: Why do you need special meetings?

Mark Master: We confer four degrees in a chapter of Royal Arch Masons; the Mark Master, the Past Master, the Most Excellent Master, and the Royal Arch Degrees. Dan: What are these Degrees about?

Mark Master: Very briefly I can say that the Royal Arch Degrees provides that for which at present you have only the substitute. The story of the Master Mason Degree is more nearly completed in the degrees of the Chapter of Royal Arch. Each degree seems to be more powerful than the one before and many are the lessons which are taught. The lessons are so important that every Brother who is elected to serve as a Master of his Lodge must receive the Past Master Degree before he can be installed as Master. Reuben: Why do you put marks on all your work?

Mark Master: In the Mark Master Degree you will be given the opportunity to choose a Mark of your own. No one else in your Chapter will have a Mark like you have selected. Dan: What if I can't be present on your Stated Meeting night?

Mark Master There are many Chapters in our District, several meeting on different nights. You can join one that is just right for the night that you would like to attend. Another interesting thing is that there are several small parts in the degree work which do not require a great deal of memorization, so it is easy to participate in the degrees; and of course, the Candidate has no memory work at all to do for any of the Chapter Degrees. (Pauses -- looks around for any other questions) Well, I suppose I have answered all your questions? Dan: Let's get back to work. Brother Mark Master, we thank you for your information and now that we know more about it, I think you will see some new petitions coming in to your Chapter. Enoch: I am eagerly looking forward to gaining more light in Masonry and I already have an idea for my own personal Mark. Well Brother Reuben, what do you think now, after hearing from our Brother who puts his mysterious mark on all his work? Reuben: (Musing) Just think that a year from now, people will find stones in the Temple with my Mark on it, and they'll know that I'm the one who did the square work. Yes, I definitely want to know more about Masonry.

(During this entire scene the Candidate has been standing with the Craftsmen observing.) Dan: Hey! It's quitting time -- we had better get this work up to the Temple for Inspection! Brother Candidate, that stone over there with the peculiar mark on it has been there for several days. It does not belong to any of the Craft. You take it with you and come with us to the Temple, and carry it like this. (shows the Candidate how to carry his work.)

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Re-write of the Peculiar Stone By way of explanation: This skit is to be presented Just before the opening of a Mark Master Degree, when a Candidate is to be advanced. To explain how and where the PECULIAR STONE came into being. Also, for MEMBERSHIP COMMITTEES, to be presented at meetings of Master Masons. Three Craftsmen, Reuban, Dan, and Enoch, (along with a Candidate if to be Advanced), enter, and go to work on their Ashlars with various tools, one or two (Mark Masters) going off by themselves, to work. After a few moments of labor, Reuban, one of the Craftsmen, stops work, wipe away the perspiration with a groan, sets his work aside and says to the others nearby. RUEBAN: It seems like we have been working for years and the Temple isn't completed yet! (the others nearby take the opportunity for a short rest and set their work aside, and assuming various postures of repose.) (Those off by themselves continue to work) (continuing) Right angles! Squares! Chip, Chip, Chip! I've worn out about a hundred common gavels] I imagine it will be more than that by the time this labor is finished. DAN: It takes a lot of work and a lot of time to produce a perfect Ashlar; but it is certainly worth it! Every chance I get I go up near the building area to inspect the parts of the Temple that are finished. It is going to be beautiful! Fit for a King or even for a God to dwell in! ENOCH: Brethren, our labors have not been in vain! The results of our work here will be looked upon by future generations with wonder and admiration. Even though our part of the work goes slowly, there are thousands of Craftsmen at labor, all working toward the completion of the Temple. REUBAN: Sometimes I wonder about the whole building! I don't even know how my part fits in to the Temple. One of the Masters gives us a trestleboard with designs laid out on it and we do our best to produce it, perfect and square. The problem is, I don't know what's going on in the other sections of the quarry. I don't even know what that(those) fellow over there is doing. (He points toward the ones off by themselves.) ... DAN:: Well I know our work is good because it has never been rejected Even so, we should always strive to learn more and do better. ENOCH: I've been watching that fellow over there for quite a while and he seems to be putting a mark of some sort on his stone. I've noticed that he has done that with each piece of work that he has finished. I wonder what he is up to? REUBAN: I've had my eye on him too! He's either a showoff or he's had some kind of additional training that we don't know anything about. All I know Is that King Solomon has provided us with a substitute; that's enough for me! ENOCH: Have you ever wondered about that? A substitute! That means that as yet we have not received all the Light that there is to have. DAN: I have heard that there are other branches of Masonry that can provide us with additional Light. I think that fellow over there belongs to a Chapter of Royal Arch Masons. ENOCH: I'd like to know more about Masonry. DAN: That's the way it is with me, too. Let's ask this learned Craftsman a few questions to see if he can shed any light on this. (Approaching the Brother off by himself) Hail, Brother! We wondered if you would be so kind as to come over here for a few minutes and answer a few questions for us^ (He does so) We've noticed that you are a very skilled Craftsman and seem to have additional training of some sort. ENOCH: We are Interested in gaining additional Light in Masonry in order to be of better

service

177 in the building of the Temple. What can you tell us? MARK I am pleased that you are Interested and will surely try to answer any questions you may have. A Master Brother should always be eager to assist another In gaining more Light In Masonry. DAN:

Are you a Royal Arch Mason?

.

MM: I am. I am a member of a Royal Arch Chapter. We meet on specific nights for Stated Meetings, and various other nights for special meetings ENOCH: Why do you need special meetings? MM: We confer four degrees in a chapter of Royal Arch Masons, The Mark Master, The Past Master, The Most Excellent Master, and the Royal Arch Degrees. DAN:

What are these Degrees about?

MM: Very briefly I can say that the Royal Arch Degree provides that for which at present you have only the substitute. The story of the Master Mason Degree is more nearly completed in the degrees of the Chapter of Royal Arch. Each degree seems to be more powerful than the one before and many are the lessons which are taught. The lessons are so important that every Brother who is elected to serve as a Master of his Lodge must receive the Past Master Degree before he can be Installed as Master. REUBAN: Why do you put marks on all you work? MM: In the Mark Master Degree you will be given the opportunity to choose a Mark all you own. No one else In your Chapter will have a Mark like you have selected. DAN What If I can't be present on your Stated Meeting night? MM: There are many Chapters In-our District, several meeting on different nights. You can Join one that is Just right for the night that you would like to attend. Another Interesting thing is that there are several small parts in the degree work which do not require a great deal of memorization,' so it is easy to participate in the degrees; and, of course, the Candidate has no memory work at all to do for any of the Chapter Degrees. (Pauses - looks around for any other questions) Well, I suppose I have answered all your questions? DAN: Let's get back to work. Brother Mark Master, we thank you for your information and now that we know more about it, I think you will see some new petitions coming in to your Chapter. ENOCH I am eagerly looking forward to gaining more light in Masonry and I already have an idea for my own personal Mark. Well Brother Reuban, what do you think now, after hearing from our Brother who puts his mysterious mark on all his work? REUBAN: (Musing) Just think year from now, people will find stones in the Temple with my Mark on it, and they'll know that I'm the one who did the square work. Yes, I definitely want to know more about Masonry. During this entire scene the Candidate has been standing with the Craftsmen observing. DAN:: Hey! It's quitting time - we had better get this work up to the Temple for Inspection! Brother Candidate, that stone over there with the peculiar mark on it, has been there for several days. It does not belong to any of the Craft. You take it with you and come with us to the Temple, and carry It like this (shows the Candidate how to carry his work.

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