METHODISTS, FREEMASONS AND CHARLES WESLEY

Sir,
    Having been a member of the Methodist Church for over sixty years, and a Freemason for over forty years, I feel that it would be appropriate for me to communicate my views to both the Methodist Brethren and the masonic Brethren.
    May I also say that I have served both organisations and have experienced great joy and fellowship from both. However, I am alarmed and concerned regarding the attitude of the Methodist Conference (equivalent to the Grand Lodge) which decided that Methodists should not become Freemasons, and that Freemasons will not be allowed to meet on Methodist premises.
    This is the guidance offered to the members of the Church and is now recorded in the minutes of the Methodist Conference. The Methodists say that the excessive secrecy practised by Freemasonry encourages suspicion about it.
    In my view the Methodist Church should abolish forthwith the private secret ministerial sessions of both the Church Synod and Conference which is attended by only an ordained and privileged few. Also, local Preachers’ meetings cannot, according to the constitution, be attended by any other than local Preachers. Are these secret meetings in line with the objections regarding masonic meetings?
    In my studies of the history of the Methodist Church there is no mention of the fact that Charles Wesley’s father was the first Grand Lodge organist in Freemasonry; also he was a member of two masonic lodges. Why is this fact never mentioned by the Methodist historians? Methodists are known as friends of all and enemies of none – that is, unless you are a Freemason.
    K.A. Griffin, Aintree, Liverpool.

DIVINE EXISTENCE

Sir,
    Julian Rees in the April edition of Freemasonry Today writes of a candidate who feels he should have said regarding God, "I know that He exists". I remember my first theological lecture and being told "God does not Exist". To say "God Exists" presents several problems:
(i) Who made God?
(ii) If God exists what are His dimensions? Is he bald or hairy, black, brown, pink or sky blue? Where does He exist or live?
(iii) If existence ceases it would mean that God would cease.
    In three years of study we were led to a belief in a God who was "above existence"! Indeed, my concept of God is of a being who is "Omniscient, Omnipresent and Omnipotent" but not limited by "existence"; and yes, my "above existence" God has ordered and directed my life because, as a free individual, I have wanted Him to.
    Did I say concept of God? Oh dear, now we are well and truly into the realms of "Apophatic Theology" and I think at this point we must stop. Suffice it to say that "I believe in a Supreme Being".
    Rev. P. B. Miall, Keresforth Lodge, No. 7641, Bolsterstone, South Yorkshire.

KEEPING OUR BLACK TIES

Sir,
    As a newcomer to Freemasonry, I read with great interest the short article about the black tie and the reason we, as Freemasons, wear it. To someone learning about the Craft it is quite interesting how this simple piece of information can raise a humble, sober, necktie to a new and elevated position in my regard. I will now wear my black tie with a sense of pride in knowing that it symbolises the respect we continue to show to those who fell during the 1914-1918 War. This mark of respect is carried out in temples the length and breadth of the country throughout each and every year and is, I feel, a credit to the Masonic Movement and underlines its adherence to values sadly found lacking in many areas of society today. Brethren, lest we forget.
    Adrian J. Bell, Aberpennar Lodge, No. 6354, South Wales, Eastern Division.

Sir,
    I read with some dismay the article on the possible cessation of the wearing of black ties at lodge meetings with particular notice of the forceful language used, e.g. "so lets be rid of them". If the reason for wearing such ties is, as stated, to remember the loss of masons in the 1914-1918 war, surely the continuing to wear them can be attributed to the loss of masons in the many wars which have taken place in the past eighty years. I spent nearly six years continually in battle areas and I still remember comrades who died.
    Dark suits and white shirts are not a symbolic feature of our ritual – is the change from black ties the edge of the wedge that, at the next stage will lead to any type of tie, any colour of suit? My father wore a dinner suit to every lodge: we have moved away from that courtesy; next it will be casual dress. Is a lodge meeting not important enough to require us to dress in a dignified manner.
    You compare this dress to that worn at funerals but I find that at most funeral services more and more casual dress is worn, ladies do not wear hats and many men do not wear black ties. I may be a traditionalist but please let us continue to retain what is tradition and distinguishes us from so many other countries.
    The ceremonial observed during the Queen Mother’s mourning is a prime example.
    I will continue to wear my black tie at Craft lodge meetings.
    Leslie Howarth, Preston, Lancashire.

Sir,
    At the risk of sounding redundant regarding the debate on dress codes in the United Kingdom: as an ex-English Grammar School boy, the idea of uniformity has an undeniable appeal.
    Within the jurisdiction of the Prince Hall Grand Lodge of Michigan there is no other dress but black or dark grey suit, black tie or black bow tie, black socks and shoes and all of course with a white shirt and white gloves. A standardised dress code becomes a leveller of social and economic status and does not impose such a financial hardship upon those who might otherwise be unable to "keep up" with their more affluent Brothers. With all deference to those in the Mother country who wish for change, or at least evolution, please keep tradition alive and well – retain the black tie.
    Victor S. Ansett, Capstone Lodge, No. 30, Prince Hall Affiliation, Detroit, USA.

Sir,
    It was with much interest that I read your leading article in the April issue of Freemasonry Today regarding the competition to replace the black tie.
    However, your article did not provide a description of the neckwear worn before 1918.
    I think the competition, recently proposed by the Pro Grand Master, to design a special tie to be worn at "Quarterly Communications of Grand Lodge" and worn, no doubt, by holders of Grand Rank only, would be particularly divisive and simply add to the current arguments and allegations that Freemasonry is now becoming a "them" and "us" organisation.
    As a very junior member of my lodge I have often wondered about the origins of the black tie. I have been told that it was worn as a mark of respect to the fallen of World War One but I have also heard that it was to honour, and mark the death of, Hiram Abiff. Whatever the reasons, I must admit that we do look as though we are heading for a funeral or are off duty police officers.
    I mentioned the subject of black ties at our recent committee meeting and was informed by one Past Master that the absolute rule regarding black ties appears to have been relaxed in recent years and that Brethren are now allowed to wear ties bearing their provincial insignia.
    Whichever way you look at it though the ties are still black. Generally speaking, the idea of a replacement was not completely ruled out.
    An alternative would be for the various provinces to design a tie that could be worn by all members from that particular province, either as a replacement or as an alternative to the black tie. This appears to be the case at the moment with regard to the embroidered insignia on the dark blue aprons worn by our more senior members.
    Bruce Baker, Ansgar Lodge, No. 5304, Hillingdon, Middlesex.

LABYRINTHS

Sir,
    I read with interest Clive Hicks’ article about labyrinths and their association with pilgrimage. Mr. Hicks states that "no contemporary explanation exists for the ancient’s labyrinths…" and goes on to mention that the best one is at Chartres. He then suggests that as it is covered in chairs others may more practically be walked.
    Some ten years ago, my wife and I stopped off in Chartres en route to the Loire Valley and were intrigued by the mass of people congregated in the centre of the nave. We had sufficient time to enjoy a tour of the cathedral and our guide told us that the labyrinth was originally set up for people who were not able to travel to Santiago de Compostela but instead made their pilgrimage in the comfort of the cathedral. We also learned that it took between one and a half and two hours to very slowly walk the labyrinth. This bears testimony to the sincerity of our medieval forbears and we can vouch for the number of people making a modern pilgrimage and the length of time they took to complete it.
    David Green, Wollaton Park, Nottingham.

VOLUME OF THE SACRED LAW

Sir,
    It was interesting to read Rodney Pitham’s letter regarding the Volume of Sacred Law and the "Aims and Relationships of the Craft" and if St. Luke in Essex Lodge, No. 8714, was in contravention of this regulation (Freemasonry Today, April 2002, Issue No. 20). The late Harry Carr, in his book The Freemason at Work, page 324, in answer to a question on the Volume of Sacred Law in our ceremonies stated that Lodge Singapore, No. 7178 (EC), has four different volumes open on the pedestal at any one time. He also stated that in the Grand Lodge of Iran there were three versions in use, i.e. the Koran, the Zend Avesta of the Zoroastrian faith, and the Holy Bible in the Authorised version. Regarding the latter, although Harry Carr stated that they were in use, I don’t think we can assume that they were necessarily open. It seems to me that the answer is to have the Holy Bible open at all times when a Lodge of the English Constitution is open and the Volume of Sacred Law appropriate to the Brother opened when taking an obligation.
    Perhaps the Brethren of St. Luke in Essex would not agree although I must applaud their expression of religious tolerance.
    Fred Lomax, Editor, Manchester Association for Masonic Research.

FREEMASONRY AND SECRECY

Sir,
    I have just read Canon Tydeman’s article in Freemasonry Today (April 2002, Issue No. 20) on your internet site. This site is open to the general public and, as such, I think it’s important that they understand the real point of Canon Tydeman’s article lest our detractors take it out of context.
    While I have no quarrel about the general tenor of the article, a conspiracy theorist could read it and conclude that the masonic culture of trust masks the nefarious works of a secret society dedicated to subversion and selfadvancement.
    This is because the article doesn’t stress that Freemasonry’s aims are to improve the character of a man and unite worthy men for objects which are indisputably good.
    Granted, many of the secrets of Craft Freemasonry can be found, or deduced, from the contents of public libraries. Conspiracy theorists assume that the supposed dark side of Freemasonry exists at a deeper level. But now Freemasonry has opened itself to the public to debunk misconceptions and enlighten the public about our true goals.
    Still, conspiracy theories exist. But anti-masonic research is typically based on past conspiracy theories which haven’t been objectively dismissed. Masonic websites need to stress that our object is to do good, to all of humanity, whether they be masons or not. The relief of Brethren in need is a mere adjunct to that basic goal: mutual support keeps our ideals alive within the Craft and helps to focus our charitable intentions outside it.
    I fear that the ignorant will always be with us but if we are clear in our objects and communicate them openly, the ignorant will find it harder to win over the undecided.
    John Carroll, Lodge Fire Brigades, No. 940, United Grand Lodge of New South Wales, Australia.

MASONS AND CLANDESTINE ACTIVITY

Sir,
    I refer to the article entitled "French Freemasonry and the Resistance, 1940-1944" in the April 2002 issue (No. 20) of Freemasonry Today. This was a fitting article to very courageous men. Courage that I doubt I could emulate. The principals which a Freemason holds dear are such that he must be opposed to the tyranny of the fascist regime which existed at that time.
    Likewise, having demonstrated that he can be faithful to his obligation means that he can be trusted not to betray his fellows and can maintain their secrets. I believe this is what Keith Doney is saying. However, it is unfortunate that he expresses it in the manner that he does. He writes, "Freemasonry…was thus ideally suited for clandestine activities".
    Our critics could pick on such a quote as proof that Freemasons, in general, are engaged in "clandestine activities". Could I suggest a closer editorial look out for such unfortunate expressions.
J. Shelmerdine, Dukinfield, Cheshire.

WALL PLAQUES OF TRADITIONAL HISTORY

Sir,
    In my Temple at Caversham (Oxfordshire) we have a set of ten wall plaques depicting the Traditional History in the 3rd Degree. They are approximately 2 x 1.5 metres in white alabaster and were set in the walls when the Temple was built in 1966. Records show these were discovered in a builders’ yard in Sutton Coldfield.
    My travels have discovered similar sets in Wimborne (Dorset) but only eight wall plaques are shown, Keysham (Somerset), highlighted in colour, and Kettering (Northants) – the latter coloured brown which tends to hide their beauty.
    Whispers suggest there is at least one more set in the Birmingham - Warwickshire area but no one I have spoken to can confirm this. The dates of the buildings tend to range from 1939 to 1966 and so, if they all come from the same mould, why such an expanse of time? Enquiries through the Builders’ Federation and Public Library in Birmingham drew a blank.
    Can any reader give me any more information please, and perhaps the location of any other sets?
    P. D. Lloyd, Reading.