                 Southern California Research Lodge F&AM

                               1 July 1999

Brethren,

Filed away two items for further consideration or thought or both.

This degree team (Masonic Home Blue Lodge Degree Team, Texas) was
formed in 1993 and started conferring degrees shortly thereafter. The
Team has conferred many degrees and is open for bookings within a
radius of sixty miles. -- Texas Mason Summer 1997

I am not trying to belittle or put down anyone. Good, meaningful
Ritual work is hard to do, and only a few people in each lodge will
possess that ability. Now I'm going to mention the unmentionable:
Wouldn't it be much more impressive to the candidate if someone very
eloquently read the words to him? Especially during those times when
he is hoodwinked He doesn't know if it's read or memorized, but he
does know if the person stumbles and stammers through the whole thing.

Lost month, an article also implied that if someone wants the high
office of Worshipful Master, he should be willing and able to memorize
the Ritual work -- even the lectures. This implies that one who can
memorize will naturally make a good Master or a better Mason.
--From What is really important in Masonry? -- Jon A. Torbert in the
November 1998 Oregon Masonic News.

If it is far harder on the candidate than on the officers or
ritualists when poor ritual is delivered then why do we do it? And we
persist in doing just that because the officers are "supposed to." We
must get into the premise that our ritual is for the benefit of the
candidate - not the officer. And I must say that I have suffered along
with the candidate when the work is not good.

We have in our Masonic fraternity four bodies, Blue Lodge, York Rite,
Scottish Rite and Shrine. The work in the first two is traditionally
done by the officers in the line, progressively by the year, because
they are "supposed to," whether or not they have ritualistic ability
and is not always what might be termed, shall we say, good. The work
in the last two is performed by ritual team and is generally termed
good as the team, for the most part, has been doing the work for many
years.

And now I am going to be real frank with you. I have been around long
enough to know what real good, not so good, mediocre and poor ritual
is. Many of our newer brethren have been exposed only to the latter
two. Then add poor attendance at degrees due to lack of notice and
quality of degree work. When I start thinking about how a neighbor, a
successful business man in the community, a truck driver or a doctor
would view what many lodges now offer in the way of our ceremonies and
attendance, it concerns me.

Please, Worshipful, if a degree team in your area performs good work,
don't hesitate, use it. If you do not know of any teams check with the
local Scottish Rite or Shrine, they might.

                               Fraternally,
                                           Ralph Herbold


Publications included in this mailing have been purchased for our members.


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                 Southern California Research Lodge F&AM

                         INNOVATION AND MASONRY

Presented at our Festive Board Meeting, April 29, 1999, by Norman B.
Leeper, Treasurer

The fraternal society known as Freemasonry is among the oldest of
existing entities. Its present organization began in the year 1717,
282 years ago. It is older than every present-day government, except
England, and is 59 years older than our own Declaration of
Independence.

Freemasonry evolved from the humble beginnings of operative stone
masons into the speculative philosophical fraternity we know today.
Like other trades upon which man has depended, our ancient brethren
banded together for survival and self- protection. They developed
systems of self-government, trade secrets, mutual aid, work standards,
and other concepts. Unlike other trades, our craft developed into
something far different than a building trade.

That Masonry has survived these many years while governments and even
nations have come and gone is a marvel. Undoubtedly, the teachings of
the fraternity made a substantial contribution to that longevity.
Nevertheless, two events have had a greater and more direct impact on
the evolution and survival of the craft. Both are concerned with the
formative years of the United Grand Lodge of England, and have roots
in the writings of James Anderson, author of the Book of
Constitutions, and William Preston, father of Masonic ritual.

The first event concerns the requirements for admission into the
fraternity. Shortly after the formation of the Grand Lodge of England,
1723 to be precise, the Rev. James Anderson, under authority of the
Grand Lodge, wrote the Book of Constitutions for the government of the
fraternity. His work was generally faithful to the Old Charges on
which he drew heavily, however, he made one drastic alteration,
namely, he changed the requirements for admission into the fraternity.
In 1717 the requirements were that the candidate be a man, of lawful
age, freeborn, wider the tongue of good report, AND BE A CHRISTIAN.
(emphasis added) The requirements for admission as written by Rev.
Anderson were that the candidate be a man, of lawful age, freeborn,
under the tongue of good report and PROFESS A BELIEF IN THE SUPREME
BEING. (emphasis added)

This was an innovation, and apparently done entirely on his own, for
we have no record whatever to even suggest authority for the change.
That this raised some eyebrows is an understatement. Nevertheless, the
rule stuck and it is today the hallmark of our institution.

The second event has its basis in the 39th General Regulation of the
Grand Lodge. As quoted from Coil's Masonic Encyclopedia, Macoy, 1961:

The 39th General Regulation adopted by the Grand Lodge in January,
1722/1723 stated: "Every Annual Grand Lodge has an inherent Power and
authority to make new regulations, or to alter these, for the real
benefit of the ancient Fraternity, Provided always that the old
Landmarks be carefully preserved * * * * "

This was followed by the resolution of June 24, 1723:

"That it is not in the Power of any person or body of men, to make any
Alteration, or Innovation in the Body of Masonry without the Consent
first obtained of the Annual Grand Lodge."

William Preston, considered by most as the father of Masonic ritual,
when writing his lectures, varied the language so that it read: "no
man or body of men can make any innovation in the Body of Masonry

Through the years, the Preston version of the 39th General Regulation
has become the foundation stone of the "no innovation" principal in
current Masonic Law. One need only to look at the Constitutions of the
several American Grand Lodges to see that a majority have adopted the
principal. The fact is that the Preston version of the 39th General
Regulation is of itself an innovation and contrary to the Book of
Constitutions.

In spite of the rule, Masonry has been changing almost continuously
since the fraternity formalized its existence in 1717. Examples of
innovation are many, such as forming a Grand Lodge, adding a Third
Degree, adding a Fourth Degree, and especially Preston's alteration of
the 39th General Regulation.

Thus, we have two principals (both innovations) handed down to us
during the formative years of the first Grand Lodge. The first has
been an immense factor in making our existence "Me brotherhood of man
under the fatherhood of God." The second, while often conveniently
ignored, is most frequently used to challenge and prevent change.

Today, both principles are relevant. The first, in furthering the
universality of Masonry for the benefit of the fraternity. Ile second,
in recognizing the hypocrisy 'Caused by Preston's innovation.

Today, "change" is one of the most popular topics in Masonic
literature. Almost every publication in recent times deals with some
aspect of "change." The question, both practical and philosophical, is
whether we can change without innovation. Whether we are to continue
our society in its present form or adapt to the society we anticipate
in the new millennium.

Scholars acknowledging the dilemma, seem to be telling us that change
is a process of molding our institution to an intense, mobile society,
while innovation is the altering of a basic principle. Thus, we need
to retain our principles, but adapt our form to the world in which we
live. To paraphrase Skip Boyer (1999 Philalethes Lecturer), "Me true
secret of Masonry, that spark of true divinity, is perhaps the
faithful breast of Freemasonry."

It is the spirit of Freemasonry that we need to retain. That
brotherhood of a fraternal society where true friendship exists among
those who might otherwise have remained at a perpetual distance. To
alter the form is not an innovation, so long as we do not destroy
"that spark of true divinity."


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Freemasonry exists for these three reasons: to promote Friendship and
cooperation among all people (Brotherly Love and Friendship); to be of
service to those suffering unfortunate circumstances (Relief and
Brotherly Love); and to promote personal development by the practice
of moral principles (Truth and Morality).




