The Grand Lodge of Free and Accepted Masons of Ohio

LODGE EDUCATION OFFICERS WORK BOOK

Prepared by

The Committee on Education and Information

of the 22nd Masonic District of The Grand Lodge of Ohio

First Edition 11.2019

22nd MASONIC DISTRICT

Intention of this Booklet This booklet has been compiled by your 22nd District Leadership with the intention of assisting you with the fulfillment of bringing light to your Lodge. Contained in this booklet are ten (10) educational programs chosen from the many within Grandview. They are not mandatory but merely a convenience to you as Lodge Education Officer. Each is approximately five (5) to ten (10) minutes long and can serve as a foundation for a new educational program or stand alone.

Your District Leadership Team has decided to openly encourage lodges to conduct more education with the conviction that education will help to retain membership and increase participation all while enlightening the brethren. This effort helps us live the direction set by our Grand Master as we collectively “Step into the Light” through education.

Requirements

All Lodges must provide ten (10) educational programs in the 2020 Masonic year. It is important to note that all educational programs must be logged into the minutes of the Lodge just as any other item of business would normally.

The content of the programs are at the discretion of the Lodge Education Officer. Once again, this booklet is merely a convenience and we highly encourage you to seek out interesting programs that bring Light, happiness, and entertainment to the brethren of your Lodge.

Consider

Involve your brethren in your educational programs when possible. Open the floor to discussion or offer “after Lodge” discussions if necessary to continue a conversation. Encourage your brethren to participate, give feedback, or even present material. A topic that may be a five (5) minute presentation can easily become an hour of great discussion afterward. Find a way to foster that conversation and keep the topic alive.

You are strongly encouraged to publish your topics to your Lodge (or even the District) in advance. You can ask your District Leadership to help facilitate the communication on a District level.

Finally

It is our hope that our combined efforts can “help the Brethren apply the lessons of Masonry to their daily lives.” Use this booklet as needed throughout your year as Lodge Education Officer. Success is the result of hard work and effort and we are here to help where and when possible.

- Your 22nd District Leadership Team

Revised 10/03/2015

The Grand Lodge of Free and Accepted Masons of Ohio

Education and Information Committee

Bulletin 11

To All Lodge Education Officers—

The following Bulletin has been prepared to give you—the Lodge Education Officer specific

guidance on the use of only authorized Apprenticeship Program material. As the bulletin states, there is

a great deal of difference between being an Assigned Master Craftsman and providing Lodge

information.

The Committee is in no way endeavoring to tell any Lodge what may be presented in the way of

Masonic information to the Lodge membership as a whole. The Committee does, however, insist that

only authorized material be used by the Assigned Master Craftsman. Please keep this bulletin in your

permanent file for ready reference when necessary.

BULLETIN NO. 11—APPRENTICESHIP PROGRAM MATERIAL

The preparation of this material was an arduous task. A large and enthusiastic group of Masons

spent untold hours assimilating material, researching to assure authenticity, condensing for brevity, and

molding a concise volume. The work was approved by the Grand Lodge of Ohio Education and

Information Committee as being authentic and in compliance with its traditions and concepts, and is

considered to be sufficient for presentation to candidates.

However, many Lodge Education Officers seem to be of the opinion that new material should be

forthcoming and in some cases, in an overzealous attempt to present an elaborate program, have recently

used material from other Grand Lodges, or have written additional material. Some of the unsanctioned

material proved to be much too voluminous for the Candidate to absorb, and some contained many

inaccuracies.

Many books on Masonry published in the mid 1800s and early 1900s contain theories long since

disproved. Our approved material is basic and elementary, as it should be for Candidates. It is, therefore, the decision of the Committee that only the approved Grand Lodge of Ohio Apprenticeship Program materials; the “On the Threshold”, “The Entered Apprentice Degree”, “The Fellow Craft Degree” and “The Master Mason Degree” pamphlets and flip charts of the Grand Lodge of Ohio be used for the instruction of Candidates, and no other material employed without the Committee’s sanction. Contemporary books that are acceptable and available in local book stores and at various on line sources are “Freemasons for Dummies” by Christopher Hodapp and “The Complete Idiot’s Guide

To Freemasonry” by S. Brent Morris. Another recent book that is well written is “American

Freemasons” by Mark A. Tabbert. Two older classics are Carl H. Claudy’s “Introduction to

Freemasonry” and Allen Roberts’ “The Craft and Its Symbols.

Let it be clearly understood: the Committee has no objection to the use of other materials in talks

to Members. Such material could, however, more often than not, confuse a Candidate.

The pamphlets “On The Threshold” and a “Mason’s Lady” should be sent to the Candidate with the

Secretary’s Notice of Election (Grand Lodge Form 24) along with a letter from the Master Craftsman

assigned to him asking to meet with him and his wife or significant other, to begin his journey in

Freemasonry.

The Tremendous 22nd Masonic District Education Award for 2020  

The 22nd District Education Award for the 2020 Masonic Year is based on the Lodge earning points for 

the completion of pre‐defined activities.  The period for consideration shall be from Nov. 16, 2019 

through July 31, 2020.   

Points Earned  Max Points  Action/Activity 

  50 District Education: Host at least (1) “More Light Event” as defined in the LEO Resources section of Grandview and advertised throughout the 22nd District. (25pts per event) 

  60 

Lodge Education: (5) Points for every Lodge education program recorded in the minutes of the Lodge.  Signature of DEO:  ___________________________________ 

  60 Membership Education: (20) Points for each Officer and (10) points for every Lodge brother (non‐Officer) that successfully completes the On‐Line Code Courses available on Grandview. ** 

  60 Leadership: (5) Points for every Officer that attends a 22nd District Leadership Meeting. 

  80 Royal Scofield Society: (20) Points for each Lodge brother that achieves the Fellows of the Craft level. 

  310 Maximum possible points (Lodge must earn 175 points to win this award in honor of our oldest Lodge’s 175th Anniversary) 

 

** Only applies to brethren that have not completed the Code Courses in the last (3) years. 

 

Submitted by:  _______________________________   Lodge Office:  _____________________________ 

 

District Education Officer Approved:  ______________________________________________ 

 

Date Approved:  ______________________ 

 

 

Speaker’sBureau

BillCarter–carter489@icloud.com Antimasonry OldChargesofMasonry ModesofLearningTimDaley‐tdaley1861@aol.com FreemasonryandtheCivilWar TheMasonicLibrary ClevelandSoldierandSailor’sMemorialRodneyDawson‐r.dawson@clevelandwebseo.com TheChakrasandFreemasonryScottPhillips–sahphillips@gmail.com TheArtofMemoryRomanVaynshtok(440‐668‐7902)–hiramwaygmail.com

FreemasonryandFinances.(7pgs.) TheTwoPillars(5pgs.) MasonicApron(4pgs.) TheCable‐Tow(2pgs.)

DEO ASSIGNED LODGE LIST 2019-2020 22ND MASONIC DISTRICT

WB John Montgomery Cell: 440.832.2200 Email: jamontytg@gmail.com

Wellington Lodge #127 North Star Lodge #638

University Heights Lodge #738 Oberlin Lodge #380

Lakewood Lodge #601 Golden Gate Lodge #245 Mid-Century Lodge #725

Harding-Concordia Lodge #345 LaGrange Lodge #399

WB Jason Stitak Cell: 440.258.5100 Email: Jason.stitak@gmail.com

Clifton-Gaston Allen Lodge #664 Cleveland Lodge #781

Rocky River Lodge #703 Parkside #736

Quarry Lodge #382 Forest City Lodge #388 Stonington Lodge #503

Elyria Lodge #787 Dover Lodge #489

WB Franck T. Kakou Cell: 216.244.7262 Email: franck@bslwine.com

Collinwood Lodge #582 Theodore Breck Lodge #714

Meridian Lodge #610 Acacia Lodge #651

J.W.Barkley Lodge #621 Black River Lodge #786 Blue Steel Lodge #791

Solon Lodge #757 East Gate Lodge #796

Revised 09-09-2014

Freemason Symbols and Their Masonic Symbolism

“Courtesy of Masonic-Lodge-of-Education.com”.

The Square and Compasses is the single most universally identifiable symbol of Freemasonry.

Due to slight Masonic jurisdictional differences around the world, this symbol does not always look exactly the same to all Freemasons.

Some jurisdictions call this symbol the Square and Compass, (non-plural) and a few jurisdictions omit the "G" at its center.

But, no matter its slightly different look, all Freemasons are in unison as to what this symbol means to them within the fraternity.

Speculative Masonic Symbolism of the Square and Compasses

In speculative Freemasonry, this emblematic symbol is used in Masonic ritual.

The Square is an emblem of virtue in which we must "square our actions by the square of virtue with all mankind".

The Compasses exemplify our wisdom of conduct,... the strength to "circumscribe our desires and keep our passions within due bounds".

When these 2 Masonic tools are placed together with God (the Creator) as our central focal point... (just as King Solomon built God's Temple, first... and then built his house around it), peace and harmony is the result.

The Information below may be found in Mackey's Revised Encyclopedia of Freemasonry, Volume 2, Page 963, 1929.

A Short History About the Square and Compasses

THE SQUARE...Morality

THE COMPASS...Boundaries

Trying Square: In the operative stone mason era, the 90 degree angle of the square was a necessary tool used to test the accuracy of the sides of a stone to ascertain that the stone's angles matched the square's "true" right angle.

Morality: In speculative Freemasonry, the square is a symbol of morality.

Revised 09-09-2014

Official Masonic Usage:

1. It is one of the 3 Great Lights (the Square, the Compass and the Holy Book).

2. It is one of the working tools of a Fellow Craft.

3. It is the official emblem of the Master of the lodge.

In each of its above roles, it inculcates the repeated lesson of morality, truthfulness and honesty.

Common Usage: The square is so universally accepted that it has found its way into colloquial language with which we communicate on a daily basis. We have all heard the sayings: "Getting a square deal; Are you on the square? and Squaring off".

While the specific date with which the Masonic square became an official Masonic symbol is not known, it was one of the primary tools which an operative mason used in his craft.

An Antique Square: In 1830, an architect who was rebuilding an ancient bridge called Baal Bridge near Limerick, Ireland removed the foundation stone of the bridge and found a much eaten away old brass square. On the surfaces of its 2 legs, was the following inscription:

"I will strive to live - with love and care - upon the level - by the square." It was dated 1517.

1725: In one of the very earliest catechisms (rituals) we find these words:

Q: "How many make a lodge?

A: God and the Squares, with 5 or 7 right or perfect Masons."

1880: Excerpt from a speech delivered by Brother Herbert A. Geles, Worshipful Master of Ionic Lodge No. 1781, at Amoy, entitled "Freemasonry in China"

"From time immemorial, we find the Square and Compasses used by Chinese writers to symbolize precisely the same phases of moral conduct as in our system of Freemasonry.

The earliest passage known to Albert Mackey which bears upon the subject is to be found in the Book of History, embracing the period reaching from the 24th to the 7th century before Christ. It is there, in an account of a military expedition that we read:

"Ye officers of government, apply the Compasses!"

In another part of the same records, a Magistrate is spoken of as:

"A man of the level, or the level man."

481 B.C.: The public discourses of Confucius provide us with several Masonic allusions of a more or less definite character. When recounting his own degrees of moral progress in life, the Master tells us that only at 75 years of age could he venture to follow the inclinations of his heart, without fear of transgressing the limits of the Square."

Revised 09-09-2014

Circa 281 B.C.: In the works of Mencius, a follower of Confucius, is a fuller and more impressive Masonic phraseology:

Book vi: "The Master mason in teaching his apprentices, makes use of the Square and the Compasses. Ye who are engaged in the pursuit of wisdom must also make use of the Square and the Compasses."

300-400 Years Before Christ: In the Great Learning, Chapter 10, believed to have been written circa 300-400 B.C., we read that a man should abstain from doing unto others what he would not they should do unto him; "this," adds the writer, "is called the principle of acting on the Square."

Of course, we are familiar with this statement today, as the Golden Rule, as also found in the Bible.

Possibly most interesting of all is the fact that the symbolism recorded of the Square permeates equally so many languages across the world, (sic: over nearly 2400 years) and, in each of them, the Square has preserved it original symbolism...as the symbol of morality."

End of Albert Mackey's dissertation on the Square and Compasses.

Tools of the Craft:

Historically, both the square and compasses are architect's tools to create true and perfect lines and angles. Operative stone masons used them as the tools of their trade. Like most tradesmen throughout history, operative stone masons began their career as an entered apprentice under the supervision of a Master mason.

From Entered Apprentice to Master Mason: After several years, if their work was pleasing to the Master stone mason, the entered apprentice was elevated to the title of a Fellow Craft.

More years passed and if the Fellow Craft's work was deemed acceptable to the Master, he was allowed to begin work upon his Master's piece (the word "Masterpiece" is another colloquialism we now commonly use in our everyday speech).

Upon the Fellow Craft's passing this final test, he was raised to the degree of Master Mason of the Craft.

Wisdom: Like men, buildings are not erected overnight and the knowledge of any craft takes time to hone. Each building must have a sturdy foundation with which to build upon.

Wisdom is the learned ability to utilize the accumulated knowledge of enlightenment, experience and intuitive understanding coupled with the capacity to apply them with good judgment toward achieving a prudent course of action.

Strength and Beauty: Operatively, the Square and Compasses were tools used to build strong foundations and to craft geometrically and precision cut stones, one atop another in symmetrical form to create a useful edifice (large and imposing building) which was both sturdy, durable and rock-solid against the elements (strength) as well as visually pleasing (beauty) to those who beheld it.

Revised 09-09-2014

A Masonic trestle board is a design board for the Master Workman (Architect) to

draw his plans and designs upon to give the workmen an outline of the work to be

performed. In today's terms, we might call it a blueprint.

It is one of the 3 Movable jewels.

A trestle board is a framework consisting of (usually 3) vertical, slanted supports (or legs)

with one or more horizontal crosspieces on which to hang or display an item. Today, it is better known as an "easel".

Some jurisdictions around the world call it a tracing board. It would be somewhat of a

"circular logic" task to argue the difference, as, while neither can be fully proven (in

historical writings), the "Tracing board" may very well have preceded the use of the word

"Trestleboard" because lodges in Europe, use the word "Tracing Board".

Hiram's Tracing Board: Hiram Abif's tracing board is believed to have been made of wood,

covered with a coating of wax. Each day he would draw his Master architect's

measurements and symbols into the wax in order to instruct his Master Masons of the work that was to be accomplished.

At the end of the day, he would simply scrape off the wax and pour a new layer of hot wax onto the board to ready it for the next day's work.

Masonic Tracing Board: Much later, in the days where lodge was held in secret areas and

on hills and valleys, once lodge was in session, the Tyler would draw an oblong

(rectangular) or oblong square depiction into the dirt that represented the form of the lodge.

Again, onto that tracing board was drawn the architect's plan...the working tools in the degree that was to be worked.

Masonic Trestle Board: Through the years, the Masonic Tracing Board progressed to

charcoal or chalk on the floor of taverns where lodges were held back in the 1700s. After

the lecture, the Stewards or the Entered Apprentice, as a lesson in secrecy, would get a mop and bucket and remove all trace of these drawings.

This, obviously, was a somewhat tedious and messy procedure, so cloths or rugs were

created which could be laid onto the floor and simply folded up when the lecture was

complete.

Later, these cloths (or rugs) were placed onto a table. As time passed, they were finally

hung onto an easel...(a trestle board) much like a drawing board at a construction site

where each workman could receive clear instruction as to what his specific participation entailed.

When the team's work was completed, it was obvious that each Master Mason not only

understood their specific part in the undertaking, but how their part (no matter how small), contributed to the construction of the entire edifice.

The meaning of the words "Nothing further remains to be done, according to ancient

custom, except to disarrange our emblems" is a reference to the now antiquated use of

Revised 09-09-2014

these trestleboards during which the dirt on the ground was erased or the chalk marks on

the floor of these lodges was mopped or scrubbed, to leave no trace of the form of the

Lodge or the contents drawn thereon.

The reason why our lines of travel are at right angles within the lodge and thus the reason

that we "square" the lodge is a "throwback" to the antiquity of the ritual.

If the brethren were to walk atop the markings made in the dirt on hill and vale; atop the

chalk on the floor of the taverns; or tread upon and thus soil the cloths or rugs used to

provide the workings of that degree, the message of that lecture which was being worked

could be partially or fully destroyed.

Therefore, "Squaring the Lodge" in a semi-military-like precision, goes back many centuries

as the means of preserving the ritual and the degrees being worked so as not to destroy the

symbolism of their markings before their usefulness on that day has been completed.

Revised 09-09-2014

Freemason Symbols and Their Masonic Symbolism

“Courtesy of Masonic-Lodge-of-Education.com”.

A rough and perfect ashlar are stones which symbolize Man's moral and spiritual life.

Cutting stone to uniform shapes and sizes requires the skill and experience of a true craftsman with many years of experience.

This is why, historically, only large edifices were made of ashlars (rather than brick or wood), due to the necessity (and difficulty) of assembling the many skilled craftsman needed to complete the many subsets of knowledge such as how to build a stone archway, how to lay foundation stone, and how to lay stone, one atop another to great heights...not to mention the artisans who sculpted the stones into ornamental shapes.

In days of old, apprentice masons cut and raised the Rough Ashlars from the stone quarry under the supervision of more experienced craftsman, called Fellow Crafts.

The work was accomplished under the watchful eye of the Master masons of the craft...those who had proved their ability to make their Master's piece to the satisfaction of their superiors.

In Freemasonry, there are 2 forms of ashlars.

Rough Ashlar

In operative Freemasonry, the rough ashlar represents a rough, unprepared or undressed stone. In speculative Freemasonry, a rough ashlar is an allegory to the uninitiated Freemason prior to his discovering enlightenment.

Perfect Ashlar

Operatively, the Perfect ashlar represents the dressed stone (after it has been made uniform and smoothed) by use of the working tools.

Only after the stone has been dressed by an experienced stonemason, can it be suitable to be placed into the architectural structure or building.

Speculatively, a Perfect Ashlar is an allegory to a Freemason who, through Masonic education, works to achieve an upstanding life and diligently strives to obtain enlightenment.

Rough and Perfect Ashlars

In the Fellow Craft Degree, we see the use of the Rough and Perfect Ashlars. The lesson to be learned is that by means of education and the acquirement of knowledge, a man improves the state of his spiritual and moral being.

Like man, each Rough Ashlar begins as an imperfect stone. With education, cultivation and brotherly love, man is shaped into a being which has been tried by the square of virtue and encircled by the compasses of his boundaries, given to us by our Creator.

Revised 09-09-2014

Rough and Perfect Ashlar: Fitted For the Builder's Use

In ancient times, quarried stone which could be easily shaped into desired configurations, was called "freestone". Typical freestones are limestone and sandstone.

Then, as now, only after refining and smoothing these rough stones into their desired shape, were the stonemasons able to "fit them for the builder's use". In the Fellow Craft degree, the Rough Ashlar represents a man's unrefined state and his need for improvement. He learns that the goal of being a better man includes spirituality of thought and striving for perfection of conduct. Via duties, expectations and obligations, he is charged to work toward these goals of self-improvement.

As the Freemason "smoothes" his rough edges, internally and externally; he becomes a better man and, therefore, a better Freemason.

Once a man has perfected his ashlar to the best of his ability,... as Brothers to all mankind, it is his duty to help others become better men and better Freemasons. Rough and Perfect Ashlar - The Potential for Change

All rough ashlars must have within them the potential to be made into a perfect ashlar.

The stone must be made of sound material and have a minimum of character flaws which may cause it to weaken the edifice. It must be capable of being worked into a perfect stone. This is why candidates for the degrees are asked many questions as to their qualifications and character about why they wish to become Freemasons.

The candidate must have the potential to both serve and support the Fraternity. He must be carefully inspected, just as each Rough Ashlar is inspected for quality in order to be able to "fit" him into Freemasonry's tenets and goals, which are compatible to God's laws.

An imperfect stone may be made perfect, however major flaws are difficult to overcome and when assembled into a structure, the entire structure can be weakened from its improper use. This is as true of men as it is of stones.

Rough and Perfect Ashlar - States of Metamorphose

Freemasonry has a glorious history. Flawed ashlars can bring negative feelings and reproach upon the Fraternity from non-Freemasons in the outside world and therefore, can have no place within its walls.

...That said,...let us not forget that perfect ashlars are not found lying about the stone quarry without benefit of their having been hammered, chiseled and polished into such a state of being.

It also holds true that "perfect" men are also such an anomaly without the benefit of brotherly love, guidance and light. There are very few Freemasons who have not been in both the rough and perfect ashlar state-of-being at some point in their lives.

Revised 09-09-2014

Altar

In the center of American Lodge rooms is found a pedestal called an altar. On it is displayed the Holy Bible and other Holy Books, which are Masonically termed spiritual trestle boards. Its place in the center of the lodge room allows all the members to keep it in view, especially the Master of Lodge. It generally alludes to the altar that stood before King Solomon’s temple.

Masonic Wages

Corn, wine and oil were the Masonic wages of our ancient brethren.

How do you earn Masonic wages?

Operative Freemasonry Wages:

Master of the Work: In ancient operative times, the Master of the Work received the highest wages. His wages were corn, wine, oil and sometimes the coin of the realm.

Fellow Craft and Entered Apprentice wages were less than the Master, but they were kept in "mete and drynk" (meat and drink).

Speculative Freemasonry Wages: In Speculative Freemasonry, Masonic wages are not earned in coin. They are the rewards earned through acts of kindness, good deeds of service, and the gift of your time to others.

They are earned by mentoring other brethren, helping others, remembering the widow and the orphan and visiting the sick. In short, wages are earned much as the biblical verse says:

"Do unto others as you would HAVE them do unto you."

From the Revised Encyclopedia of Freemasonry by Albert Mackey, Vol. 1, page 244, 1929

Corn, Wine and Oil

Corn, wine and oil are the Masonic elements of consecration. The adoption of these symbols is supported by the highest antiquity. Corn, wine and oil were the most important productions of Eastern countries; they constituted the wealth of the people, and were esteemed as the supports of life and the means of refreshment.

David enumerates them among the greatest blessings that we enjoy, and speaks of them as:

Psalm 104: 15: "wine that maketh glad the heart of man, and oil to make his face to shine, and bread which strengtheneth man's heart".

Anointed With Oil:

In devoting anything to religious purposes, the anointing with oil was considered as a necessary part of the ceremony, a rite which has descended to Christian nations.

Revised 09-09-2014

The tabernacle in the wilderness, and all its holy vessels, were, by God's express command, anointed with oil;

Aaron and his two sons were set apart for the priesthood with the same ceremony;

...and the prophets and kings of Israel were consecrated to their offices by the same rite.

Hence, Freemasons' Lodges, which are but temples to the Most High, are consecrated to the sacred purposes for which they were built by strewing corn, wine and oil upon the Lodge, the emblem of the Holy Ark.

Thus does this mystic ceremony instruct us to be nourished with the hidden manna of righteousness, to be refreshed with the Word of the Lord, and to rejoice with joy unspeakable in the riches of divine grace.

Corn...The Staff of Life: In processions, the corn alone is carried in a golden pitcher, the wine and oil are placed in silver vessels, and this is to remind us that the first, as a necessity and the "staff of life" is of more importance and more worthy of honor than the others, which are but comforts.

End of Albert Mackey dissertation on Corn, Wine and Oil, our Masonic Wages.

Vol. 2 page 1110, 1929

Wine: ...as a symbol of the inward refreshment of a good conscience is intended, under the name of the Wine of Refreshment, to remind us of the eternal refreshments which the good are to receive in the future life for the faithful performance of duty in the present.

End of Albert Mackey dissertation on Wine, our Masonic Wages.

Vol. 2 page 731, 1929

Oil: The Hebrews anointed their Kings, Prophets and High Priests with oil mingled with the richest spices. They also anointed themselves with oil on all festive occasions, whence the expression in

Psalm xlv, 7: "God hath anointed thee with the oil of gladness."

End of Albert Mackey dissertation on Oil, as part of our Masonic Wages.

...And, thus, your unspotted white lambskin Masonic apron is a symbol reminding you of the necessity of the purity of heart, and uprightness of conduct in order to earn the Masonic wages which are due you.

THE RITUAL OF THE GRAND LODGE OF OHIO

By M.W. Charles B. Hoffman, Chairman

The lodges in Ohio which formed the Grand Lodge in 1808 were at that

time using the rituals of the respective Grand Lodges that had chartered them.

Consequently, the ritualistic work varied with the number of Lodges. When

Masonry was brought to the American Colonies from England, the ritual was

still in process of formation in the mother country, which probably had much to

do with the variation in the ritualistic work of the respective Grand Jurisdictions

in America. The rituals of that early day were not written but were

communicated only by oral instruction. To this day, there is no single official

ritual for the Grand Lodge of England.

The proceedings of our Grand Lodge are silent on the subject of ritual until

1834 when Samuel Reed, the Master of Nova Caesarea Harmony Lodge No.2,

started a movement in the Grand Lodge to make our ritualistic work uniform.

Reed subsequently became Grand Lecturer and continued in that capacity until

1847 when he resigned. Brother Reed used and taught the work of Thomas Smith

Webb, which he had learned from Brother Calvin Washburn, a Past Master of

Nova Caesarea Harmony Lodge, who in turn, along with Brother Webb had

learned it from Brother Eason, Provincial Grand Lecturer from England. The

"Webb" work has continued to be the work of the Grand Lodge of Ohio.

However, in 1855, our Grand Master complained that there was a serious

lack of uniformity in ritual in the various Lodges in Ohio, even in those meeting in

the same buildings. This lack of uniformity was the apparent result of the ritual not

having been committed to writing.

In 1856 the Grand Lodge passed a resolution forbidding unauthorized

persons to visit Masonic Lodges in Ohio and give instructions in Freemasonry for

pay.

In October, 1857, the old Grand Lecturer system was abolished and

instruction in a revised ritual was entrusted to the revisers. Some controversy arose

over the matter of "District Deputy Grand Masters"; their title was changed to

“District Lecturer" and their powers restricted to instruction in the revised ritual.

In 1859 a ritual was adopted, and in 1860 a resolution by the Grand Lodge

required all Lodges to comply therewith.

With all this effort to insure uniformity of work, results were not

satisfactory. Grand Master Levi Goodale in 1891 addressed the Grand Lodge on

the matter and recommended a plan in use at that time by the Grand Lodge of

Massachusetts which had proved successful. This plan provided for a pen- and-ink

copy of the official ritual adopted by the Grand Lodge to be placed in the custody

of the Grand Master and at the expiration of his term to be turned over by him to

his successor.

His recommendation was adopted, a committee appointed, the ritual

prepared and written by Brother J. W. Iredell, Jr. and adopted by the Grand Lodge

as the official ritual, in 1892.

It was soon discovered by the Grand Master that some more rapid means of

conveying the new official ritual to the Lodges must be found and in 1893 Grand

Master Allen Andrews authorized the printing of two hundred copies in code or

cipher form, and in the same year additional copies sufficient to supply each

Lodge with one were authorized; this was accomplished in 1895.

In 1921 a new issue of the cipher ritual was printed and supplied to the

Lodges. This edition included a number of revisions most of which were in the

instructions (or rubrics) for conducting the work. In 1942 a significant step was

taken in the authorization of divided cipher rituals for use by officers and

candidates in committing the work. Until 1948 the esoteric and the monitorial

material had been supplied in separate volumes. Dissatisfaction with this

inconvenience to our officers brought a steadily increasing demand for a change

which resulted in the printing of a new issue that included both the esoteric work

in cipher code and the monitorial sections arranged in proper sequence. At the

same time the number of rituals supplied each Lodge was increased from one to

five. The original and only pen-and-ink copy of this ritual which had been

prepared and adopted in 1892, remained in the custody of successive Grand

Masters until 1944. Because of the evidences of wear, it was at that time placed in

the custody of the Chair- man of the Ritual Committee for reference but was not to

be taken from its place of safe-keeping except for the annual meetings of the

Grand Lodge. In 1949 these latter restrictions were removed by the Grand Lodge.

Increasing evidences of wear and tear on this priceless volume prompted

the Ritual Committee in 1956 to recommend that a typewritten copy of the ritual

be made for instruction purposes, and that the original pen-and-ink ritual be kept

in the Grand Lodge building at Worthington in the care of the Grand Secretary.

This recommendation was approved and the typewritten copy of the ritual,

of which this history is a part, is the result.

Since the adoption of our official ritual in 1891, changes in its text have

been firmly resisted, for ours is a ritual which is unique in terseness and beauty of

diction. Any change, there- therefore, is more apt to weaken than to strengthen it.

The preparation of this typewritten copy posed a number of interesting

questions to the Ritual Committee, all of them of minor import. For example, it

was discovered that the pen-and- ink ritual contained two or three unquestionable

errors in spelling; many "inconsistencies", if not errors, III punctuation; and a

decided lack of uniformity in the use of capital letters. Neither have the revised

editions of the cipher ritual been consistent with the original pen-and-ink copy nor

with themselves.

The Ritual Committee has decided these points as seemed for the best

interests of Masonry in Ohio and hopes their efforts, meets with general approval.

The actual work of typing was done both in preliminary and final form

entirely by Rt. Worshipful Brother Harold W. Hall of Marion, a former District

Deputy Grand Master and a member of the Ritual Committee.

NUANCE of RITUAL RWB Thomas J White, Associate Grand Chaplain

(This program is to be presented and discussed only in a tiled lodge! Encourage your audience to ask questions and engage in discussion with you during your presentation.)

Our ritual is full of slight variations from one line to the next or from one degree to the

next. If we ignore these minor differences or mistakenly change a word, the intended

meaning or lesson is either changed or misunderstood. Only a couple of examples will be

presented here.

In the Entered Apprentice obligation the phrase, “always hele ever conceal and never

reveal” is used. I was somewhat confused when I first heard this phrase because I was

thinking that word was spelled “hail”. To me, hail means to call out to someone as a

greeting. And if I were to draw attention, how was I to also conceal and never reveal.

Confusing, right!

How many of you actually know the meaning of the word “hele”. The word is spelled

with an accent mark ` over the second e in the word. This is an old English spelling and

the word means, “to cover or conceal”. Now it makes more sense. And it also reinforces

the teaching method used in the 18th century, by repeating words or lessons three times

using three words that mean essentially the same thing. This method is used throughout

our ritual.

Another very slight difference in wording is often misunderstood and misused at the door

of the preparation room during the exchange between the Senior Deacon and Senior

Steward. The Senior Deacon asks the Senior Steward, “Who comes there?” This very

tacitly implies that the Senior Steward is not in the same place as the Senior Deacon, and

that the Senior Steward has someone with him who is also outside or there.

Also think about the exchange between the Senior Deacon, Wardens, and Worshipful

Master. The wording has changed to “Who comes here?” implying that they all are now

in the same place, “here.” This is very symbolic in that we are talking about the

candidate moving from outside the lodge room, there, to inside the lodge room, here.

In Freemasonry we use the term profane to describe someone who is not a Mason. In the

example above, the candidate is moving from the outside world (profane) into the lodge

room, the world of Freemasonry. He is unknowingly moving from darkness, the profane

world or there, into light, the Masonic world or here. He is seeking knowledge so he is

moving from there, the profane, the place of darkness or ignorance, to here, Freemasonry,

the place of light or knowledge.

These examples of nuances in our ritual should help explain why it is so very important

to deliver the words as written. By understanding the meaning of the words in our ritual,

we can better live the lessons that are given to us.

What’s the Point of Each Degree? From the Wisconsin Masonic Journal, May, 1999

Let us cover the central points of each degree. Masons, this should serve as a good reminder since you have been through them. Non-Masons, save this article and use it to your heart’s delight. Anything you may have read or heard about Masonry being a secret society is obviously a myth. Every Masonic Lodge is clearly marked, they are listed in the phone books, and most often, they even have signs telling when their meetings are held. What goes on in those meetings is also no secret - they do two things: they conduct the business of the lodge and they perform degrees. To destroy any myth about those degrees, here is what is taught. What is the Central Point of the Entered Degree? What is the Central Point of the Entered Apprentice Degree? To “learn.” The answer is really that simple. The degree impresses upon Masons to (necessity to) learn. Learn what? Moral Principles - Brotherly Love, Relief, Truth, Temperance, Fortitude, Prudence, Justice, Circumspection, Faith, Hope, and Charity. This point is best made within the context of one of the lectures given to a man becoming a Master Mason when he is taught that his education is analogous to life: “In youth, as Entered Apprentices, we ought industriously to occupy our minds in the attainment of useful knowledge.” What about the Fellowcraft Degree? What is the Central Point of the Fellowcraft Degree? To “execute.” Again, the answer is really that simple. The entire degree impresses upon Masons to perform, to practice, to do - to execute. Execute what? The “Moral Principles” mentioned above. In this degree, Masons are issued a challenge to perform. Cast from clay, (in the clay grounds) we are to spend the length of our lives (the River Jordan between Succoth and Zeredatha) strengthening our souls (our hollow pillars) with the tools (archives of Masonry) necessary to prevail over destructive acts of God and man (inundations and conflagrations). In other words, through the execution of well-learned moral principles, our faith will be strengthened. Again, this point is well made using the same lecture mentioned in the paragraph above where Masons are taught that, “In manhood, as Fellowcrafts, we are to apply that knowledge to the discharge of our respective duties to God, our neighbor and ourselves.”

And the Master Mason Degree? What is the Central Point of the Master Mason Degree? To “reflect.” The Master Mason Degree in its entirety does not really inform us of anything new, it actually asks a question. Are you prepared? If death were to strike, do you have the necessary strength of faith that your existence on earth and belief in God will qualify you for eternal life? Citing the same lecture as before, Masons are taught that, “In age, as Master Masons, we may enjoy the happy reflections consequent on a well-spent life, and die in the hope of a glorious immortality.”

Sharing The Real Secrets Of Freemasonry By Paul E. Heilman, Past DEO

The apprehension and uncertainty we felt when we first approached the door of Freemasonry is a very vivid memory for most of us. What mysteries lie beyond the closed door? What would we be told? What were these secrets that we were unable to behold by sight? What if we made a mistake? The answer to the last questions became indelibly apparent when the penalty of the obligation was laid out before us in precise detail. What secrets could be so important that such strong language would be required to insure a strict obedience? The strong language is only symbolic in nature. The sincerity of a person is often judged by the language he uses and the manner in which he presents his thoughts and ideas. If strong and harsh phrases are used as a self-imposed penalty, a person is more likely to appear believable and sincere. As children we may have once said, 'Cross my heart and hope to die" or "Stick a finger in my eye" to prove to our friends the sincerity with which we spoke. Perhaps as an adult we might respond to the questions, "Are you telling the truth"? by saying, "May lightning strike me dead on the spot; if I am not". Our sincerity might then be linked to just how harsh a self-imposed penalty we would be willing to place upon our own words and actions. By the language of the obligations we bind ourselves in thought, word, and deed to the duties we assume as a Mason even though the only penalties the Masonic fraternity can impose are reprimand, suspension or expulsion. What then are these secrets which we bind ourselves to before the lodge and our brethren? Rather than be specific, a few general guidelines might be kept in mind: We should refrain from talking about or using any of the signs, words, grips and other means of recognition when in strange and mixed company. We should keep silent about the methods used to confer the degrees and the obligations of those degrees in whole or in part. We should refrain from irresponsible talk that might compromise the name or reputation of our lodge, any other lodge, or any man and his family. Maintaining the privacy of any lodge or man is one of the greatest duties we assume as Freemasons. If we accept that these guidelines outline what we should not share with others, what then can we share about this great experience we have undergone?

We should be expected to share what Masonry means to us, what it has taught us; what we have learned about ourselves. To not do so is of no benefit to our family our friends our community and most especially ourselves. To keep secret how we are taught the lessons of Freemasonry satisfies our obligation. To share what we have learned about the mysteries of Freemasonry safely lodged within our breast gets at the heart of understanding what it means to be a Mason. Each man brings his own moral structure with him when he enters our door, therefore, each mans experience in Masonry will be unique. One Mason cannot know what that is to another, so it is a secret. The real secret of Freemasonry will then be different for each of us. We were first prepared to be made Masons in our hearts. The true secrets of Masonry were in our hearts before we first knocked on the door of the lodge. If they had not been, we would never have been invited to enter by petition or ballot. Freemasonry offers us the opportunity to explore new paths by the aide of the light we find within its doors. The object lessons we learn teach us not only how to regulate our own personal lives, but how we may also benefit society and those about us. It is difficult to realize these benefits without sharing something about those mysteries and secrets safely lodged within our breasts. For generations Masons have safely lodged the mysteries of Freemasonry so tightly within their breasts that its true purpose and identity have been lost or misrepresented by those kept ignorant of its true meaning. As we discover the true secrets of Freemasonry within our own hearts, should we not share that light so that all may be touched and grow because of it?

Reflections on an Obligation By John R. Hartsock, District Education Officer

As the Executive Officer of the University Police Department at The Ohio State University, I recently had the sad and difficult duty of handling the funeral arrangements for a fellow officer, friend, and brother Mason killed in the line of duty, Officer Michael Blankenship, a member of Westgate #623. During the course of that difficult task, I was reminded of one of our important obligations as a Master Mason. One that we tend to take lightly at times, but one that is a fundamental precept of our order. It was the source of that reminder that made it so striking, for it appeared without warning and was totally unexpected. As is usually the case at a police funeral, an Honor Guard was posted during viewing hours at the funeral home. As supervisor of the Honor Guard and family liaison officers, I has just completed changing the Guard on the casket and was walking through one of the numerous small rooms in the funeral home. I observed a young girl sitting by herself in a comer crying so hard that her entire body was shaking. I approached her and holding out my hand, ask whether I could help her. She looked up at my uniform, then took my hand in hers and turned it over so that my ring was visible, then said “You’re a Mason!” and jumped to her feet and hugged me. After she composed herself, she explained why she had hugged me, and it is THAT story that we as Master Masons need to hear. The girl is tiny, maybe 4’10” tall and 85 lbs. soaking wet, just 17 years old and a Freshman at Ohio State. She is from a small town in Tennessee, her father was a Master Mason and was killed in an accident when she was 11. Every month since his death, someone from the Lodge has contacted her family to assure that they were doing well. Sometimes in person, sometimes by telephone. when visits were made in person, she would notice that many times another man or men would arrive within a couple of days to fix something on the house. As she and her younger brother grew, she noticed that many of her teachers and businessmen in the town were always interested in how the family was doing and “did she need anything.” She came to recognize that all of them were Masons. When she got ready to leave for college, she received an envelope containing 10 new $100 bills, with a note enclosed saying “This is to help with expenses not covered by your scholarship.” She doesn’t know where the money came from other than it is from her father’s Lodge. Officer Blankenship taught Women’s Self-Defense classes for students, staff and faculty as part of his job with the Police Department. This girl had been one of his students. Before taking the classes however, she had called her Mother and asked her to sign a permission form (since she was not yet 18). Her mother was reluctant, fearing she might be injured due to her small size. “It’s OK, mom. The instructor,

Officer Blankenship is a Mason,” she said on the telephone. The discussion was ended with an approval. She had completed taking her last class of the self-defense course from “Officer Mike” less than one hour before he was killed.... “I will aid and assist all worthy distressed Master Masons, their widows and orphans.” In less than 10 minutes, I was taught the real meaning of that phrase by a small Lodge somewhere in Tennessee, through the mouth of a 17-year-old girl, whose last name I don’t even know. I gave her my business card with both work and home telephone numbers and instructions to use it if she had any problems or needed help. I gave her a second card to be sent to her mother. The full meaning of what she had told me didn’t really hit until the next day. Long hours and high stress slow down the thinking processes. When it did hit, it was like a ton of bricks.. she by example, posed the question, “Have you met and are you meeting your obligations to your widows and orphans?” All I can ask, my brethren, is that each of us reflects on that question, then act accordingly.

Your Obligation Requires You To Be A Mason More Than Twice A Month. by Ronald J. Weldy

When you petitioned your lodge and eventually met with the investigating committee, you received your first experience of what might be expected of you as a Freemason. Their sole purpose was to ascertain if you were indeed a true man, of good reputation and in good standing within the community and to report their findings to the members of the lodge. Since it was you who sought admission into the fraternity, your first duty was to convince this committee that you were in deed worthy of being recommended to receive the degrees of Freemasonry. Having passed that first test and eventually those that followed in the several degrees, you became a Master Mason. Your duties were carefully explained to you during the degrees, counseling sessions with members of the lodge. From the beginning, it was hoped that you would contribute much to your lodge and Freemasonry. How often do you attend your lodge or participate in its activities or programs? We all know that relatively few Masons attend their lodge on a regular basis. Although your frequent attendance is earnestly solicited, yet it is not intended that Masonry should interfere with your necessary vocation. After a short time, many new Master Masons no longer attend their lodge on a regular basis. Nonetheless, their duties do not diminish. Keep in mind, that each of us is someone’s impression of Freemasonry. We are bound by our obligations to always act and live in a just and upright manner. Our obligations specifically spell out our duties to which we are bound to be faithful, and leave no room for interpretation on our part. Anything else is considered un-Masonic conduct and is subject to penalties and punishment by the fraternity. Recently, Freemasonry has come under great scrutiny from various religious groups and other special interest groups who have tried to “expose” Freemasonry as a separate “religion” unto itself, or as some sort of “cult” with secret rituals and practicing “ungodly” and sacrilegious acts. Well, those of us who deeply believe in Freemasonry and the lessons taught therein, know better. Hopefully, all Masons have learned enough within the several degrees to help them keep their faith and belief in what is right and true. Every day of your life, everywhere you go, every deed you do, leaves an impression of who you are and what you personally believe in. It is highly imperative that all Masons represent themselves at all times as true and upright men, remembering always to meet upon the Level, act upon the Plumb, and part upon the Square. Your duties as a Freemason do require you to be a Mason more than just the once or twice a month that you might attend lodge meetings.

What we as Masons do today when nobody asks or makes us, will determine what Freemasonry becomes tomorrow, when we no longer have the freedom or the choice to make the difference.

The Great Foundation

The meeting of Morning Star No. 795 for September, 2016, was approaching and I wanted my LEO report to be one that would have the brethren think about the upcoming masonic year and what ways they would want to serve. Service in masonry came to mind and I began to look for ideas online. I came across a Short Talk Bulletin from May, 1927, titled “What Masonry Means.” Knowing that Short Talk is one of the recommended sources, I read the article. As I read, I realized I had read and heard variations of it many times. I knew I had found what I was after, but how do I condense all the variations into one presentation since all had a slightly different presentation and ending with all basically the same meaning. My mind simply said, “John, you are a story teller. Tell the story.” I pray the “story” I tell does justice to all the variations I have heard.

The youngest entered apprentice with the oldest member of the lodge and several officers were sitting at refreshment. They were talking about all the benefits of masonry, all the young apprentice could learn and accomplish, and what Light they could pass on to him. He looked at them and asked, “What does Masonry mean to you?”

The oldest member began. “To me it is friendships I have made along the way.” He went on to tell of all the friends he had made through masonry over the years and how much his brothers had meant to him. He emphasized that through the Fraternity, he had met many who not only became lifelong friends but stood beside him in good times and bad - uplifting him in joy and holding him in sorrows. “None better than masons,” he finished.

The master of the lodge spoke next. “To me it is service.” He explained that he had been master of the lodge on more than one occasion and it was always he served the Fraternity and brethren – not they serving him. He explained how service to others gave him great pleasure and meaning to his life. “To serve – that is what a mason does,” he concluded.

The senior warden smiled. “His chair I hope to assume one year. So for me it is education and learning.” He went on to say that education in the traditions, ancient symbols and meanings, and the seeking of Light in Masonry would give him the tools and knowledge to increase in wisdom and to lead the lodge one day. “The more I learn, the more I can become and the better I can make men masons,” he said.

The junior warden spoke up. “To me it has been the social times.” He told the apprentice how before he became a mason, he did not socialize much. Since becoming a mason, he, his wife, and family have enjoyed life much more because of visiting with other masonic families and attending events together. “Masonry has added much to my life and to that of my family,” he said with a broad smile.

The senior deacon proclaimed, “To me it is the ritual. It is our common ground and what makes us different from all others.” He went on to tell how he led candidates through their journeys in the degrees and why the ritual was so important. It was obvious from his demeanor that he took great pride in how he and others conferred the degrees through the ritual. “The ritual must be done properly and with meaning,” he stated.

The junior deacon spoke, “To me it is charity. I sit in the southwest and it allows me to talk with many who enter. I hear their needs quite often. I listen to how masonry has helped so many in both the Fraternity and community. We are told ‘the greatest of these is charity.’ We as masons need to be charitable.”

The youngest entered apprentice listened to all and then added his. “When I asked to join, I was told that masonry makes good men better. This is what I seek and what it means to me at my young age in masonic life.”

The oldest member then noticed that the tiler had been sitting there but had not said a word. “Brother Tiler, you have been listening and have been a member almost as long as I have. What does masonry mean to you?”

The Tiler spoke slowly, looking at each in turn as he did so. “You all speak truth and you are all correct in your own beliefs. But none of you hit upon the very foundation of masonry in what you have said. You have only told of the floors that have been upon and supported by that great foundation. To me the meaning and foundation of Masonry is ‘The Brotherhood of Man Under the Fatherhood of God.’ If friendships are not built upon that foundation then how strong is their structure? Service without that foundation is given to whom and with what meaning or purpose? Without that foundation, education, knowledge, and even Light in Masonry itself become simply masonic classrooms. Social activities and society have little joy without it. Without this moral foundation to give it meaning, ritual becomes only dry words put into motion. Charity is the greatest when based upon the love created by that foundation. And, my young entered apprentice, if you constantly hold to this great foundation of masonry as you apply all which the others have told you and all you will learn and accomplish along the way then you will get what you seek – a good man made better.”

(Note: Hopefully this will lead to discussion. Enjoy that discussion.)

WB John F. Maxwell

Morning Star Lodge No. 795 F. & A. M. of Ohio

September, 2016

Freedom, Family, Freemasonry A Commitment for the Future

By Douglas 0. Brenneman, Grand Master

What does freedom and family have in common with Freemasonry and what should our commitment be for the future? As we think back in history, we need to remember the sacrifices that were made not only by our ancestor, but also by some of you that we might have the privilege to live in a free country and be assured that we will be able to pass these freedoms on to our families -- and that our sons, grandsons, and generations to come will be able to enjoy Freemasonry and the teachings and principles that go with it. As I think about freedom, Masonic education and Freemasonry, I am reminded of what it says on one of the grade school buildings in our community. Over the front door are the words, “Only the educated are free.” How true this is not only in our everyday lives, but also in our lives as Masons. It is certainly our duty as Masons not only to educate our Brethren about our fraternity, but also the rest of the world. When we consider that Freemasonry is a way of life and that really our only secrets are basically modes of recognition, then there is really very little about Freemasonry that we can’t talk about to our friends and family. When you consider that the word free in Freemasonry does not mean cheap, easy or without payment, then it is definitely our duty to pass on to the future generations the wonderful teachings of our fraternity. We must understand that it is going to be hard to entice men to become members of something they know nothing about. Especially now, since we live in a time of multiple communications worldwide and that everyone wants answers to and has a desire to understand all facets before they become involved. For many years our Candidates were told not to tell anyone anything about Freemasonry. What happened to them? When they received their degrees, they went through their lives saying nothing. That’s why in 1998 we had in excess of 13,000 brethren eligible to receive 50-year pins and we still find ourselves unable to maintain a status quo of members. We must replace ourselves. We don’t need 600,000 Masons in Ohio to be a vibrant part of our communities, but we do need to stop our losses. To do this, let us go back to the basics of Freemasonry. Acknowledge those who have given us these freedoms. Be family oriented, involve our families in practicing the way of life Freemasonry teaches and be a part of our communities. We made a commitment to a way of life when we became Masons, and it is

definitely our duty to make our payments on that commitment. Today more than ever, our way of life is needed. There are a lot of young men out there who do not like what they see, or what they are witnessing in their communities and country. They do not understand and cannot tolerate the values of some people that are called leaders. Please go out and find these men and show them what we as Freemasons have to offer. A way of life and a commitment for the future that will make our communities a better place to live.