THE BUILDER FEBRUARY 1915

INTERNATIONALISM AND FREEMASONRY 
BY BRO. P. E. KELLETT, GRAND MASTER, MANITOBA

PART I

Owing to lack of space, we have, with Brother Kellett's permission,
divided his article into two parts. In the present issue he
summarizes for us the attitude and activities of the Grand Orient
of France. He uses official sources, and, while at first blush it
may appear that the Grand Orient has encroached upon political
preserves, it will be well for us to hear Brother Kellett through,
before rendering ourselves a decision. In the second installment
will be presented the point of cleavage between Anglo-Saxon Masonry
and the Masonry of France.
PART I.

With meteoric suddenness the present war has ruthlessly cut off
many lines of communication and channels of intercourse between
nations and peoples. Freemasonry has suffered with the rest. This
catastrophe has so jarred the mechanism of our daily lives and
impaired the development of the human race as to make us realize
more than ever before the distinct advantage to be obtained from
international co-operation. To attain the highest efficiency,
socially, morally, commercially and otherwise, the cooperation of
one people with another is necessary. We are interdependent one
upon the other. The organization of the relations among men on a
universal basis, embracing the whole of the inhabited world, has
been demonstrated to tend to the greatest good.

When each of the peoples of the earth lived unto themselves alone
little progress was made, especially along the higher ethical lines
that tend to the broadest development of a nation. Love of self
reigned supreme; the law of the jungle prevailed, and might proved
right. The evolution of the years modified these ideas, as peoples
came to know one another better through the intercourse of trade.
Old prejudices gradually broke down, and civilization took a wider
meaning. International conventions were called to consider the
betterment of relations between people and people. These gave birth
to international services, all tending to unite the civilized world
in common action for general progress, and to assure to human
activity the fullness of its powers. We had reached the point where
we were dreaming of a better life, universal peace, harmony and
progress. The masses today are uttering a cry of hope that the
present barbaric struggle may not be in vain, but may prove to be
but a stepping stone to even better things. May their hopes come to
fruition.

No association exists which more naturally tends towards
internationalism than Freemasonry. Anderson's Masonic Constitution,
promulgated in 1723, said the following:--"Ye shall cultivate
brotherly love, which is the foundation and the master stone, the
cement and the glory of this ancient confraternity, for we as
Masons are of all races, nations and languages." An eminent
present-day writer on Freemasonry has said of it: "High above all
dogmas that bind, all bigotries that blind, all bitterness that
divides, it will write the eternal verities of the Fatherhood of
God, and the brotherhood of man." Its origin, past history,
organization and philosophy all lead in that direction, and have no
other goal than universal brotherhood.

A great deal of good can be accomplished by a world-wide fraternal
connection between Freemasons of all countries. Masonry's aim is
the Fraternity of men and the spread of the principles of
Tolerance, Justice and Peace. How better can this be accomplished
than by mutual understanding ? If we continue to hold ourselves
aloof, will we ever attain the object we seek? Is it not astounding
that Freemasonry should still be divided, and so far from being
united? Would it not seem that every Mason should use his influence
to help weld the chain of the international fraternity for the
accomplishment of universal unity, peace, tolerance and mutual
goodwill.

It is my purpose to point out to what extent the Freemasons of the
world are disunited, and what the main lines of cleavage are. In
particular, I desire to give some information about the Grand
Orient of France, which is a representative institution of that
class of Freemasonry towards which Anglo-Saxon Freemasonry has had
particular antipathy.

According to the latest available statistics, there are
approximately 2,100,000 adherents to Freemasonry scattered through
all countries in the world. These have been divided into three
distinct groups. Authorities say they do not differ materially in
customs, principles, or traditions. In what then can they rightly
differ? The divisions are made because of the greater or less
importance given to religious ideas.

To quote the International Bureau of Masonic Affairs, established
in Switzerland with the aim of completing an arrangement whereby
Freemasons of all countries may mingle with one another in the
Lodges, visit one another, and learn to know one another, these
divisions may be given as follows:

"(1) The first group regards as-being of absolute necessity the
adoption of what are called the 'Landmarks,' and in particular
these two, viz., a belief in the G.A. of the U. and the presence of
the Bible on the altar. Some of this group decline to receive into
its Lodges Masons who belong to groups which do not admit these two
landmarks. Others of this group also revere the G.A. of the U., and
possess the symbol of the Bible, but they do not close their doors
to any visitor who proves himself to be a Mason, even when his
obedience admits neither the formula of the G.A. of the U. nor the
Bible. Our brethren of the Grand Orient of France are welcomed with
pleasure by them.

"(2) The second group which comprises part of Latin Masonry, leaves
to its adepts the right to believe in God, even in the esoteric God
of the religions, and imposes on them no act of faith, which does
not hinder it from admitting to its Lodges all visiting brethren,
to whatever obedience they may belong, and without any other proof
than their title as regular Masons. This group holds the principle
of mutual tolerance, the respect of others and one's self, and
absolute liberty of conscience; it does not allow of any dogmatic
affirmation.

"(3) The third group comprises purely Christian Masonry,"
Very much of interest could be said in giving an account of the
effort made by the International Bureau of Masonic Affairs to the
furtherance of mutual friendship and brotherhood among the
Freemasons of all lands. Considerable progress was made, and
particularly on the Continent of Europe, it developed considerable
enthusiasm for the fraternal object aimed at. The war for the
present has brought their peace activities to a close. In one of
their later official Bulletins they say regarding it:

"If we were pessimists we should once for all give up our plans,
our endeavours and our work in behalf of an improvement in the
relations among men. But we know that in spite of everything our
cause is the best, and that nothing, not even the most overwhelming
upheavals, must discourage us.... It will behoove the friends of
peace and of fraternity to proclaim to the world that the ideas of
which they are the guardians may be defeated, but that they never
die and never surrender."

Many times in commenting on the progress of their work in their
official Bulletin this Bureau has deplored the fact that antagonism
still exists between certain Masonic bodies because brethren too
readily believe all the evil that is propagated about the Masonry
of another country without taking the trouble to ascertain facts by
making enquiries at a reliable source. They say credence is too
readily given to hateful affirmations, which are adopted without
examination, and they make the plea that brethren make the
necessary enquiries from the proper source. They add further: "It
would suffice to see one another in order to know, to love, and to
appreciate one another."

Not wishing to lay myself open to any charge of unfairness, acting
upon this suggestion I wrote the following letter:

"Winnipeg, July 24, 1916. 
"Grand Secretary, Grand Orient of France, "Rue Cadet 9, Paris. 
"Dear Sir and Brother:

"Freemasonry, being a so-called universal institution, one of whose
main tenets is the universal brotherhood of man, occupies a
somewhat anomalous position today, at least in so far as France and
English-speaking countries are concerned. Masonically we do not
recognize one another.

"United as we are in the great titanic struggle now going on in
Europe, it would seem that we should also be fraternally united. At
any rate, the present would be a most opportune time for
considering the matter, as it would surely get sympathetic
consideration.

"The organization which I represent is a Masonic organization, in
that its members are Past Masters of regular Lodges in this
jurisdiction, but it is not affiliated as an organization with the
Grand Lodge of Manitoba, A. F. and A. M. We purposely have not
sought such affiliation because we want more freedom of subjects
for discussion than organized Masonry here would allow. All of our
members are members of the Grand Lodge, so that the thought and
decisions of our Association have a certain indirect effect on the
action of the Grand Lodge.

"I make this explanation to make it clear to you that I am at
present making no overtures from the Grand Lodge, and have no
authority to do so. I simply want to find out from you information
with regard to the Grand Orient of France, with the view, if
possible, through our Association, of breaking down the barriers
between Masonry here and Masonry in France. I am therefore going to
be perfectly frank in my questions, and trust that you will think
them more pertinent than impertinent, for impertinence is not
intended. I am actuated by a sincere desire to secure mutual
recognition, if possible.

"It may be said frankly at the outset that the Grand Orient of
France is generally looked upon by the rank and file here as an
absolutely impossible organization for us to recognize in any way.
You are generally considered to have departed from the ancient
traditions of the Order, to be frankly atheistic, and to be in a
great measure a political organization. I have heard it said by
some here that you have mixed Lodges of men and women, and that you
have made numerous innovations in Masonry that are not in accord
with the ancient tenets of the Order.

"These are charges which I can neither endorse nor deny, not having
the necessary knowledge. As your organization is the largest
Masonic organization in France, I can hardly imagine though that it
can be so 'terrible' as some would have us believe. Will you
enlighten me ?

"I believe you were at one time in friendly intercourse with the
Grand Lodge of England. Why was this cut off? I presume there was
some argument in connection with it; if so, what was your side of
the contention ? Does the Grand Orient of France control only the
first three degrees, or these and the higher degrees as well ?

"There are other questions I might ask, but I have probably asked
enough to lead you to give me complete information as to your claim
for recognition. I hope you can find time to answer this by letter,
and if you have any printed matter that would give fuller
information I would be pleased to receive it.

"It would be a great pleasure to me if this would result in the
barriers between us being pulled down, so that we can grasp one
another with fraternal grip and work together for the general good.
"Yours sincerely,
"P. E. KELLETT,
"President Past Masters' Association, A. F. and A. M., Winnipeg."

In due course I received the following reply:

"Paris, October 6, 1916. "To Very Dear Bro. Kellett, Winnipeg.

"Very Dear Brother,--I have the honour to inform you that your
letter, dated July 24th last, has been duly received by the Grand
Orient of France. Some time before its receipt, and at the request
of our Bro. Quartier-le-Tente of Switzerland, copies of our
Constitution and of our General Regulations were mailed to you.
Today I am mailing you a copy of the pamphlet, 'The Freemasonry of
the Grand Orient of France.' The perusal of these two pamphlets
will be sufficient to demonstrate to you exactly what the Grand
Orient of France really is. I also desire to reply to the questions
which you have asked me.

"It is easy to say that the Grand Orient of France has abandoned
the ancient traditions of the Order, but it is very difficult to
prove it. To state that we are frankly atheistic is to commit the
greatest error. It will be sufficient that you read the second
paragraph of the first article of our Constitution, which reads as
follows:

"'Freemasonry has for its basic principles mutual tolerance,
respect for others and for oneself, and liberty of conscience.'

"I can affirm that the Grand Orient of France is neither deist,
atheist, nor positivist. All philosophical conceptions are
represented within its body.

"In what manner is the Grand Orient of France a political
organisation? It includes among its members (it must not be
forgotten that France is a Republic) citizens belonging to all the
various phases of political opinion. You will thus see that the
Grand Orient of France is not bound to any party, and cannot in
consequence be considered a political organisation. All
philosophical questions are discussed in our Lodges, including
political and social economy, and each member may, during the
course of these discussions, express freely his personal opinions
in a fraternal and friendly manner suitable to Masonic re-unions.

"The Grand Orient of France consists of: Lodges which confer the
first degrees (Entered Apprentice, Fellow Craft and Master Mason);
Chapters which work up to the Eighteenth Deg. (Rose Croix),
Philosophical Councils or Aeropages, which work up to the Thirtieth
Deg. (Kadosh); and the Grand Lodge of Rites (Supreme Council of the
Grand Orient of France). This confers the Thirty-first,
Thirty-second and Thirty-third Degrees. The Grand Orient of France,
which was founded in 1736, includes at present 472 Lodges, 75
Chapters, and 31 Philosophical Councils or Aeropagei. Contrary to
the information that has been given you, we have not under our
jurisdiction mixed Lodges of men and women, nor Lodges of women
only. We do not even recognise such Lodges.

"As you may have seen in our Constitution, and as I have stated
previously, the Grand Orient of France, while it respects all
philosophical beliefs, insists upon absolute liberty of belief.
This does not mean that we banish from our Lodges the belief in
God. The United Grand Lodge of England, on the contrary, desires to
make a belief in God in some manner compulsory. The Grand Orient of
France is much more liberal, since in proclaiming the absolute
liberty of belief it permits to each one of its members the liberty
to believe or not to believe in God, and by so doing desires to
respect its members in their convictions, their doctrines and their
beliefs.

"This is the reason why- fraternal relations do not exist between
the United Grand Lodge of England and the Grand Orient of France.
We regret this exceedingly. Is it not painful to contemplate that
these two Masonic bodies continue to ignore one another, even at
the moment when England and France are so closely and cordially
united for the defence of Right, Justice and Civilization? Do the
English and French soldiers, who are fighting side by side and
giving freely of their blood for the triumph of this just cause,
trouble themselves about the philosophical beliefs of one another?
Nevertheless, an intimate fraternity exists between them, which
excites the admiration of the civilized world.

"England has always been considered, rightly in other respects, a
country of liberty. It is difficult to understand, under the
circumstances, why the Freemasons of this great and noble nation
should want to deprive their brothers of France this same liberty.

"I ardently desire to see these difficulties, which appear to me to
be based upon mutual misunderstanding, removed. As a Freemason and
as a Frenchman this is my fervent wish. I ask you to accept, very
dear brother, the assurance of my most fraternal sentiments.
"G. CORNEAU,
"The President of the Council of the Order."

The information received may, therefore, be regarded as authentic,
and what I have to say regarding the Grand Orient of France will
not be based on mere hearsay. A careful reading of the letter
quoted above, the Constitution and the pamphlet referred to, cannot
but impress one with the-earnestness and the whole souled fraternal
spirit of the Grand Orient. Their methods are different from ours,
but this is due to the circumstances of their environment, which
has influenced them quite materially. One cannot help but notice
that they have the same aims and possess the same aspirations as we
have, and that they seem, if anything, more earnest than we are in
working towards the desired end--the advancement and good of
mankind. They seem to direct most of their activity along

external and social lines. The ideal ever before them seems to be
the moral and intellectual improvement of their members.

Their whole Lodge life is aimed to train their members for a life
of activity in the interests of humanity. It has been said that
Masons who live in Protestant countries can hardly realise the
privilege they enjoy. Authorities say the Freemasons of France have
been subjected to narrow-minded intolerance and prejudice; that
they have been excommunicated, persecuted, insulted and detested;
and that their benevolent activities have been met by all the
hindrances, calumnies, slanders and active opposition pitiless
clericalism could invent. By the very force of events Masonry in
France became the directing force of the democracy. Masonic Lodges
became centres where liberal minds could gather for exchange of
views. Even there they had to be discreet, for the police were on
the watch. Circumstances in France have been such that it would
have been, as one has expressed it, "a crime against the Masonic
idea for the members to shut themselves up in classic Masonry."

This condition existed in the years following the establishment of
the third Republic after 1870. For a number of years, though, they
have not been seriously threatened by their old enemies. The aspect
of affairs has changed. That period of intolerance--intolerance
from a Clerical source is responsible for the stand the French
Masons took with regard to "God and Religion" and "Politics." But
I will say more later on those two topics. They may have committed
errors, but in my opinion have done nothing for which they should
be punished today.

They regret being separated from the brethren of other countries,
and, as we have seen from the letter quoted, they would welcome the
fraternal hand from us. Separation is, I believe, due to
misunderstanding.

French Masons seem to regard the institution as still in its
infancy, not yet definitely formed, a progressive institution. They
are not averse to trying out-reforms. They do not consider the
institution is such as they should be satisfied with and refuse to
change in any respect. They believe it should be changed, in
anything but principle, if it will help to realize the dream of a
world at peace and civilized in a truly Masonic sense. Their
programme is entirely philosophical. Their Lodges are schools,
existing to mould independent thinkers, free from prejudice and
intolerance to take their part in the citizenship of the nation.

Stated briefly, their principles, etc., as set forth in their
official pamphlet, "The Freemasonry of the Grand Orient of France,"
are somewhat as follows:

They recognise no truths save those based on reason and science,
and combat particularly the "superstitions and presumptions" of
French Clericalism. Their primordial law is Toleration, respect for
all creeds, all ideas, and all opinions. They impose no dogma on
their adherents. They encourage free research for truths--
scientific, moral, political and social. Their work among members
is to develop their faculties and to augment their knowledge by
study and discussion. Men of all classes are taken into their
Lodges to work in common "for the emancipation of the human spirit,
for the independence of the people, and for the social welfare of
humanity."

Their system of morality is based on the teaching that to be
happier one has to be better. The scientific study of the human
heart establishes for them the fact that social life is the most
indispensable weapon in the struggle for existence. Those who live
a common life and band themselves together endure, while those who
isolate themselves succumb. The association of individuals develops
love and expands in the heart desire for the welfare of all. They
particularly point out that morality can be attained outside of
religious superstitions or philosophical theories.

French Freemasonry, in addition to striving to emancipate its
members and separate morality from religious superstition and
theory, recognises its mission to make citizens free and equal
before the law--to develop the idea of brotherhood and equality.
She enunciates the principle that it is the primitive heritage of
man, his individual right, to enjoy fully the fruit of his work; to
say and to write that which he thinks; to join himself to his
fellows when he sees fit; to make that which seems good to him; to
associate for common purposes of any kind, material or
intellectual; to put into practice, his ideas and his opinions; to
teach that which he learns in the course of experience and study,
and to demand from society respect for the liberties for each and
all.

This may sound very socialistic, but the conditions of the country
may have required a declaration of that kind from Masonry. I cannot
help regarding this as simply a distinct protest against the
encroachments of Clericalism.

This pamphlet further declares that Masonry works for the assuring
of the triumph of democracy, so that citizens can take "a direct
part, as considerable as possible, in carrying on of public
affairs, and in exercising the greatest possible part of that
national sovereignty towards which the people of France have
marched for a century without being able to attain."

French Freemasonry interests herself in social laws because she
believes that through them men will realize the simultaneous
welfare of the individual, the family and general society. History
bears witness to the necessity of so moulding these laws as to
overcome the rivalry of selfish interests from whence spring the
miseries, the sufferings and hatreds of society. Social problems
they, therefore, consider legitimate Masonic problems if Masonry is
to fulfil its mission in its broadest sense. They believe the
things that menace the progress of human society should be
discussed, so that indirectly they may be drawn to the attention of
public opinion, and through that laws will be demanded to remedy
them. Under this heading they cite particularly that they aim at
legislation to combat misery which is the most active cause of
degeneracy, bad morals and crimes; legislation to protect the child
gainst moral, intellectual and physical atrophy; legislation to
lighten the burden of the woman in the family and in society;
legislation to recognize the dignity of abour, to ensure the safety
of the labourer, and to help n solving the strifes of labour. They
realize fully the vastness of the task they set themselves in
intellectual, moral and social development, but Freemasonry, being
a permanent institution, has the time for it, and does not
therefore allow herself to be deterred because of the size of the
task; a step at a time finally succeeds.

They describe their Lodges as being ateliers, in the sense of being
study classes or schools. Their membership is recruited by
voluntary impulse, as with us, the only condition of membership
being that of being free, as we Masonically understand it, and of
having good morals.

No dogma, religious, political or social, is imposed on their
members. Each member has absolute liberty of thought, which he is
led to modify or change along the lines of progression as his own
sense may dictate when, by discussion, more extended knowledge and
more numerous facts present themselves.

The condition that every free man of good morals, whatever his
ideas may be, can introduce into the discussions of the Lodge
principles and aspirations of the more diverse kind as to political
and social conditions has the result of educating and moulding
opinion in the best possible way. As when one stone is struck upon
another a jet of light is produced, so when ideas clash,
enlightenment likewise follows.

By virtue of a well-balanced scheme, to the centre of which these
incongruous thoughts move from the absolute order maintained in the
discussion, they understand themselves and criticise themselves.
They analyse and refine the one, the other, and evolve a common
reflected opinion.

The result is every French Freemason goes from Lodge, if not
transformed, at least better informed, improved in every way. The
truth which the Masonic study has created percolates indirectly
into profane society, with manifest results.

French Freemasonry thus offers its initiates a means of re-union
where they can inspect their efforts and their researches. She
places them in the centre of human researches. "By the framework,
by the symbols, by the custom, she makes them develop, without
knowing it, the best that is in them, intellectually and morally,
besides realizing the fruitful union of heart and spirit." She
elevates individuals by inciting them to make themselves strong,
desirable and true, just and good. She protects her members at the
same time against excess by maintaining internal discipline.

By conducting these studies the Grand Orient of France keeps before
her members, and indirectly before the people generally, the most
practical model and the most ideal. She has already exerted a
powerful influence on the different institutions of the people. Her
task is to inculcate, more and more; true order for the betterment
of humanity. In specifying more and more this ideal she works to
the end of bringing about the most favourable conditions, and at
the same time the most legitimate conditions, of happiness.

This "elevated school of intellectual and moral nobility" shines
not to lose itself in mere abstraction, but studies what would seem
to be of practical benefit to humanity. She gives her force,
trained by intelligence, to the service of Light and of the Spirit.
With study and research always going on and never interrupted, the
Freemasonry of the Grand Orient of France cannot therefore become
dogma. New thought and reason is ever being evolved. Further
investigation is forever upsetting proven theories.

As to their methods of working to these ends, the pamphlet gives
some very interesting information. Their annual Convention,
composed of delegates from all the Lodges, meets in Paris every
year in the month of September. One of the most important functions
of this Convention is to fix the questions which ought to be
referred, for the consideration of the Lodges during the ensuing
year. The programme is discussed, added to and taken from, and
finally adopted and sent out to the Lodges. By this method the
General Convention condenses the thought of Masonry throughout all
the Lodges, and members are kept in touch with all the studies
pursued in other Lodges than their own. The Masonic thought of the
whole country is systematized and crystallized.

Aside from the Convention programme, each Lodge keeps a teacher to
study problems of philosophy, morality, socialism, and history, and
bring before the Lodge what he considers worthy of discussion. The
Lodges work, therefore, largely on their own initiative, and these
new discussions are reported at the next Convention, and may
perhaps be put on the general programme for the following year.
To us these discussions might seem to lead on to dangerous ground
and have bad effects. With reference to this they say:

"The discussions which these problems provoke are always conducted
courteously and amicably. Tolerance is the first rule of the
Masonic Association. It is thus that men belonging to philosophical
or political schools, of the most diverse kind, may find
harmoniously, without noise and without vain agitations, the
solution of the problems which interest the prosperity of the
nation and the progress of humanity."

Among the principal questions examined in the Conventions and in
the Lodges for some years back are the following, taken from a list
they give:

SOCIOLOGICAL--
The status of women and children in modern society.
The struggle against alcoholism.
The struggle against crime, more especially juvenile crime. 
The means of combating prostitution, vagabondage, and mendicancy.

LEGISLATIVE--
The reform and simplification of legal procedure.
Reform of the Magistracy.
Civil Service administration.
Public instruction, the taking it out of the hands of the clergy.
Betterings of methods of taxation.

ECONOMIC--
Condition of the working man and how it may be bettered.
Co-operation.
Cheap dwelling houses.
Agricultural credits.
Working men's credits.
Means of encouraging the apprentice system.
Homes for working women.

PHILOSOPHIC--
Study of morality outside of all religious dogma.
The finding of a morality, lay and scientific.
Study of the various philosophical systems.

What I have just given is but a brief synopsis of what is contained
in their pamphlet, "The Freemasonry of the Grand Orient of France,"
which, being an official publication for the purpose of setting
forth their aims, aspirations and reasons for being, may be
regarded as a fair statement.

What might also be called hereditary objections are hard to
overcome, and some of you may now be disposed to think their
philosophy and work mere socialism, to be scoffed at and carefully
avoided by Masonry. The Sermon on the Mount was equally, if not
more, socialistic, yet you do not think of putting it aside on
account of that. A great English scholar once said that Christ's
Sermon on the Mount may be justly regarded as the charter of
Christian Socialism.

Objection may be raised that this kind of thought, working in
French Masonic Lodges, would inevitably lead to the Masonic
institution in France becoming a mere political organization. Such
I do not believe to be the case, and in rebuttal of your thoughts,
if they lean that way, I would refer you again to the statement in
the letter I have quoted, that their membership is made up of men
from all political parties in France. Along the same line I will
quote paragraph 15 of their Constitution, which says:

"Lodges have the right of discipline over all their members and
over all Masons present at their working.

"They prohibit all debates on the acts of Civil authority, and all
Masonic intervention in the struggles of political parties.

"The presiding officer rules the meeting."

The Grand Orient of France has also at various times issued
instructions enforcing the above rules. To quote:

"If, as citizens, the members of the Federation are free in their
political actions, as Freemasons they must abstain from bringing
the name and the flag of Freemasonry into election conflicts and
the competition of parties."--Circular 1885.

"All political debates at Masonic meetings are strictly
forbidden."--Circular 1885.

If French Masonry has a political influence, and no doubt it has,
it is an indirect influence which we in this jurisdiction might do
worse than emulate. The latest political influence they are
credited with exerting is that which established secular schools in
place of monastic schools. A few facts in connection with this will
indicate why the French people, non-Masons as well as Masons,
demanded this separation. In France in 1897 there were fourteen
convictions in the Courts against monastic teachers for "outrages
on decency." In 1898 there were thirteen more convictions for
similar offences. Severe sentences were imposed in each case by
Catholic judges.

Is it any wonder that the monasteries were abolished and secular
schools established? Masonry has been blamed in magazine articles
for bringing this change about. No official action was taken. Some
informers may have been Masons, but not all of them. Who would not
inform? I have not been able to find any evidence to substantiate
the charge made against Masonry, but if similar conditions existed
in this country I should be sorry if the Masonic institution here
were not red-blooded enough to exert an influence to right such a
wrong. If that would condemn us to being called a political
institution, I for one would rejoice in the name.

The Grand Orient of France is not a political organization, nor
does it aim to be. It does aim to be an influence in moulding the
opinions of its members, so that when they are called upon to act
and vote as citizens they may do so with a view to the general
good. We might well copy much from their Masonic educational
system, to the profit of our Masonic institution, both individually
and collectively. Our interest in public questions is largely
material. Only where the financial interests are directly affected
do we as a people seem to bring ourselves to the point of
investigating, criticizing, and demanding the correction of faults
in our public government. We overlook altogether the by far greater
problems of government--sociological questions, moral reforms, and
other phases of public betterment which French Masons make a study
of. If there were the possibility of a Boodling Scandal in
connection with these other questions they might be more live
topics of interest with us.
(To be continued)

