Monthly Archives: December 2013

Christmas Harmony

For Christmas the Widow’s Sons delivered presents on behalf of Lodge Harry S. Truman to the Song-Yuk Won Orphanage in Songtan. They also presented each child with an envelope of money. Well done brethren.

Later the same day Lodge Han Yang held a Christmas dinner and party in Gunja, Seoul.
Christmas cheer was had by all.

The next day I took a plane to Canada to spend Christmas with my family and to attend my mother lodge, Markland Lodge #99 on the Registry of the Grand Lodge of Nova Scotia after two and a half years.

Bro Dad presented me with my Lewis Jewel. To read more about the Lewis, click here.

Happy Holidays to brethren all over the world.

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Temperance & Resignation

Part 7 of a 16 part series regarding morals and conduct.


Temperance. She pours a measured amount of refreshment into a cup. It may be water or wine, but her careful attention displays temperance, reserve, and moderation.

– Bro. Richard D. Marcus, P.M.

A Freemason will often say that he comes to lodge so he can “learn to rule and subdue [his] passions”. This is a vital part of being a Freemason, especially when in open lodge. It is expected that every mason will have a “modest and correct demeanor” when sitting in lodge. Temperance is taught to the candidate when he is initiated as having restraint and moderation. A good example is moderation of alcohol, but it goes well beyond that. We must learn to temper not only our actions but our thoughts as well. A lodge can be temperate by conducting business within its own by-laws and through the strict investigation and initiation of candidates as well. As Freemasons we must constantly practice temperance and guard ourselves from undesirable passions:

Temperance is that due restraint upon our affections and passions, which renders the body tame and governable, and frees the mind from the allurements of vice. This virtue should be the constant practice of every Mason; as he is thereby taught to avoid excess, or contracting any licentious or vicious habits, the indulgence of which might lead him to disclose some of those valuable secrets which he has promised to conceal, and never reveal, and which would consequently subject him to the contempt and detestation of all good Masons. (Sickels, 1868)

The Freemason must show restraint and control his passions and desires. He should avoid excess and always exercise caution in everything – actions, words, thoughts, feelings, judgements and life in general.

Temperance means restraint, but in a Masonic sense it’s really talking more about the moderation of all things, in both body and spirit. In order to live a balanced life we should avoid excessive habits and control our tempers. Indulging in drink can cause lapse in judgment and cause us to be controlled by emotions. Observing temperance allows us as Freemasons to freely share with each other, confident that everyone can be trusted and that no one will judge harshly:

The temperance of  every Freemason is in this respect of importance to the Order as well as to himself; but far more important even to the Order — to the maintenance and advancement of its honour — is the temperance of every brother, which gains for him the respect and esteem of his fellow-men, and most beneficial it is to him who practises it, greatly contributing to his happiness ; for without it a man can have no feeling of self-respect ; he cannot enjoy the sweets of domestic life ; he cannot enjoy the true and pure delights of social intercourse; he cannot possess serenity of mind or have peace of heart, and he must be subject to cares and anxieties of the most distressing kind, whilst even his worldly prosperity is likely to be marred, if indeed he does not sink into irretrievable ruin. (Paton, 1873)


As we must be cautious and always in control of ourselves, we should put conditions on what our habits and passions are. To “tame the passions” allows our minds to be free from the allurements of vice, so that we will be more open to the reception of truth and wisdom. A true Freemason doesn’t use foul language, boasts or is rude, but is tempered with humbleness, politeness and reservation.

Someone who is temperate will always ask themselves if something they do will properly express their true dignity as a rational human being. Remember that temperance doesn’t mean abstinence, but moderation rather. It’s up to each individual to decide how to temper their actions:

In a general sense it means that one must exercise a degree of self-restraint and self control at all times, in all the activities of life, including both words and deeds. The key idea is “moderation in all things.” The idea is well illustrated in the old statement: “All work and no play makes Jack a dull boy.” It does not mean abstinence except in matters which are inherently bad or harmful.

The word “temperance” comes to us from the Latin, which means to temper or harden according to the use intended. As a consequence, we must recognize that there cannot be hard and fast rules in this subject. Each person must decide for himself how much restraint and self-control must be exercised in a particular situation. (Cerza, 1977)

There’s nothing wrong with food, drink or sex, but in excess they can be escapes from our responsibilities and therefore should be tempered. To desire is human, but to moderate and control those desires is virtuous. The temperate Freemason practices moderation in all things, and has a balanced life. Our passions may also include our personal goals in life, but a Freemason will not allow himself to get caught up in the pursuit of those goals at the cost of neglecting other things, like his family.

Being over-emotional can affect one’s health; however keeping one’s emotions under too much control can also affect said health. This is why we say “due” restraint, as in properly measured – and not complete suppression. Indeed, practicing moderation can be difficult but it is also necessary in order to achieve a healthy mind, body and spirit that will enjoy all the blessings Deity has bestowed upon us. Freemasonry can only make recommendations, and in the end it’s up to us:

 But the law of Freemasonry authorizes no such regulation. It leaves to every man the indulgence of his own tastes within due limits, and demands not abstinence, but only moderation and temperance, in anything not actually wrong. (Mackey, 1878)


Someone who isn’t able to exercise restraint might lose sense of their judgement, be unable to keep any promises they’ve made, and thus be “scorned and detested” for it. Loss of judgement can also lead to dangerous situations, situations that could have been avoided if we just tempered our thoughts and actions:

The Freemason who properly appreciates the secrets which he has solemnly promised never to reveal, will not, by yielding to the unrestrained call of appetite, permit reason and judgment to lose their seats and subject himself, by the indulgence in habits of excess, to discover that which should be concealed, and thus merit and receive the scorn and detestation of his Brethren. And lest any Brother should forget the danger to which he is exposed in the unguarded hours of dissipation, the virtue of temperance is wisely impressed upon his memory. (Mackey, 1878)

Some condemn intemperance to the point of preaching abstinence. However, Freemasonry leaves it to every brother to allow him to indulge himself within his own limits, demanding not abstinence, but rather moderation and temperance. Take the compasses. They are used to determine limits and proportions and remind us to do the same with all things in our day to day lives:


The Compasses remind us of His unerring and impartial justice, who, having defined for our instruction the limits of good and evil, will reward or punish us as we have obeyed or disregarded His divine commands. They remind us to so limit our desires in every station of life, that, rising to eminence by merit, we may live respected and die regretted. (Henderson, 1996)

A lot of people think of abstaining from alcohol when they hear the word temperance. But in the Masonic sense it’s really about the moderation of our thoughts, words and actions. People prefer those who are like a calm day without any crazy weather, that is, temperate weather. Part of that is also learning to tolerate others who we might not necessarily agree with, and never losing our temper.

Toleration is being respectful of others – their beliefs, opinions and even disposition. As Freemasons, we are part of a society that promotes the right to opinion and belief. No lodge or grand lodge has the right to dictate matters of religion or politics. However, remember that being tolerant does not mean accepting things that are in conflict with divine law. As Freemasons, we must always practice toleration in our dealings with others in regards to their beliefs and opinions and also defend this important principle.

From ancient times Freemasonry has stood against tyranny, which is why in many cases it has been banned in some countries where people might not have the same liberties. Freemasons believe that no one has the right to tell another what to think or do. We all have the right to political, economic, spiritual and intellectual freedom. This is given not by man, but by the Deity alone. Oppression in any form is never considered to be legitimate.

Freemasons can be passionate about anything – political, religious or whatever. But rather than risk a heated argument in a place where Masons are meeting (open lodge or not), it’s much better to resign and simply respect the opinion of a brother than pressing a disagreement. This is one of the many reasons why men have come to enjoy our society.

It’s all a matter of self-control, opening our hearts to receive divine wisdom rather than giving into our human passions. This is not done with ease. A violent man must not get angry, a selfish man must be charitable, a quitter must persevere, a hated man must love, and a foolish man must be taken seriously – because he is human and entitled to respect and dignity.

In the 18th century temperance played a big part in Freemasonry, as lodges were also considered schools for gentlemen, teaching decorum and virtue. They saw these as tools for peace and harmony between class and religion, because at that time not all denominations were recognized and there were also various political views. Early on they decided that religion and politics not be discussed in open lodge, which is also why temperance is the first of the four cardinal virtues:

A group of men constantly meeting together are only too prone to indulge in idle chatter and mild scandal-mongering. It is not necessary to assume that when Bro. A relates to Brother B the latest stories he has heard about Bro. C he is actuated by malice. As likely as not he is merely passing the time between lodge and refreshment, and hardly realises that he may be doing a real injury to a brother by passing on some tale which reflects no credit on the victim. It is clear that the reorganisers of Freemasonry in the 18th century realised how easy it was for petty scandals to pass from month to mouth, to the detriment of real brotherly affection, for there is little doubt that the moral lesson that you should speak well of a brother or else remain silent is dramatically taught on two occasions during the ceremony. (Ward, 1926)


Above all, we should never lose our tempers in open lodge. Way too many lodges have had fractures and schisms over trivial things when someone has acted with intemperance, causing certain brothers never to return. And often enough, brothers are threatened with charges of unmasonic conduct. There are ways to get your point across without attacking a person. If you don’t have anything nice to say, simply don’t say anything at all:

While there may be good reasons for reproving a brother to his face, there are none for telling tales about him behind his back, and the very school boy’s code which lays it down that one must not sneak shows that Masonry is not unique in stressing the fact that we should speak well of a brother absent or present, but when that is unfortunately impossible should adopt that excellent virtue of the Craft, which is silence. If this were always done much bitterness and bickering which at present disfigures the social life of the world would automatically vanish. (Ward 1926)

Our brothers put their trust in us, so it’s up to us not to lose our tempers and blurt something revealing out in the heat of the moment that might cause them to lose faith in us. How can we trust one who is intemperate in his words and actions? If you’re entrusted with something in confidence, you are expected to keep it concealed – no matter what or how you’re feeling at the time.

As we should moderate what we eat and drink, we should also moderate what we think. Every day we come across choices which may lead us to doing good, or tempt us to engage in vice. In this sense, vice can be anything that will lead us off the path to becoming better men. To have a temperate mind means not choosing a path that can be harmful to yourself or family.

If earlier Freemasons like the founding fathers of America were aware of the importance of temperance not only in the lodge but also the world, we as Freemasons should also conduct ourselves as such within our own lodges and in our everyday lives. We are taught that this virtue should be our “constant practice”.

Happiness is a goal central to everyone, everywhere. To be happy we must lead productive lives, therefore it makes sense that we gain control of our passions and vices that are within our nature in order to accomplish that goal. Only by liberating himself from the temptations of vice, conquering extravagance, and checking his actions can man gain knowledge, wisdom and light:

Men of intemperate passions cannot be free; passion forge their fetters. It is passions in the larger sense; intemperance, excess temper, unjust judgement, intolerance, selfishness, that the spiritual compass circumscribes.

– Edmund Burke, date uncertain.


As mortar must be properly mixed or “tempered” in order to hold up a temple wall, so should we as Freemasons practice combination and balance in the right proportions. Everyone is different, so each must choose what is appropriate for them and act accordingly. Actions reflect upon us, our brothers, our lodges, and the Craft in general. Therefore temperance is taught in the first degree and should become a habit of moderation, restraint and discretion.

Temperance is only the beginning:

All of us are human, and all of us, therefore struggle against the same enemies. All of us have within us a Something to subdue as well as a Something which subdues.  As Freemasons we are taught that we came here to subdue our passions and improve ourselves in Masonry; we accomplish the former only as we succeed in the latter.  “Passion,” my brother, does not mean merely anger or lust.  The passion of selfishness, the passion of self interest, the passion of avarice, of deceit, of unneighborliness, of cruelty, of carelessness; these, as well as all the other enemies against which man’s spirit struggles are to be subdued and conquered; the more easily as we bring the fighting ranks of Freemasonry’s militant teachings to engage them. (Unknown, 1925)


Black Hawk Masonic Lodge. (2001). Cardinal Virtues of Freemasonry. Cedar Falls, Iowa.

Campbell, Donald G. (1970). Square and Compasses. Excerpted from “Handbook for Candidate’s Coaches.” Committee on Ritual, Grand Lodge of California.

Cerza, Alphonse. (1977). Temperance, Fortitude and Prudence. Short Talk Bulletin. Masonic Service Association.

Denny, M.M. (2007). Freemasons and the Four Cardinal Virtues: Temperance, Prudence, Fortitude and Justice. Yahoo! Contributor Network.

Grand Lodge of California. (2005). THE FOUR CARDINAL VIRTUES: — TEMPERANCE. Grand Lodge Education Series.

Grand Lodge of Texas. (2001). The Four Cardinal Virtues. The Masonic Trowel.

Grima, Michael. (2011). Temperance, Fortitude, Prudence and Justice. Muskoka Lodge #360, Parry Sound, Ontario.

Henderson, Kent. (1996). The Working Tools. Excerpted from “Masonic Education Course.” Victoria, Australia.

Mackey, Albert G. (1878). Temperance. Excerpted from “Encyclopedia of Freemasonry Vol. II.” Philadelphia: Moss & Company.

Marcus, Richard D. (2001). What Fortitude Achieves. Whitefish Bay, Wisconsin, USA.

McEvoy, Norman. (2007). Four Cardinal Virtues. Victoria, British Columbia.

Northcutt, Robert (2010). Temperance, a Cardinal Virtue. Grand Lodge of  Texas Masonic Education and Services Committee.

Paton, Chalmers I. (1873). Freemasonry: Its Symbolism, Religious Nature and Law of Perfection. London: Reeves and Turner.

Phoenixmasonry Masonic Museum and Library. (2001). Four Cardinal Virtues. Florida, USA.

Record, Allen W. (2008). Our Cardinal Virtues. St. George Utah Visitation.

Ronayne, Edmond. (1917). The Cardinal Virtues. Excerpted from “Handbook Freemasonry.” Chicago: Ezra A. Cook.

Sickels, Daniel. (1868). Great Tenets of a Freemason. Excerpted from “The General Ahiman Rezon and Freemason’s Guide.” New York: Masonic Publishing and Manufacturing Co.

Taine, W.H. (2005). The Seven Virtues. The Masonic Trowel.

Unknown. (1925). What Has Masonry Done for Me? Short Talk Bulletin, Masonic Service Association.

Ward, J.S.M. (1926). The Moral Teachings of Freemasonry. London: Baskerville Press.

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Orphanage Visit & Innes Sunday

Over the weekend Lodge Han Yang made a special visit to the local orphanage for Christmas and delivered presents for the kids as well as over four and a half million won.

1497641_664314196923456_1092704380_nThe next day was another Keith Innes Sunday. We went to the Alive Museum in Insa-dong, Seoul and had a lot of fun.

Finally we finished the weekend at a great new spot in Samgakji called Fundoori. We would like to have some of our post meeting harmonies there!


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Truth & Honesty

Part 6 of a 16 part series regarding morals and conduct.


It may be said that Truth is the Column of Wisdom, whose rays penetrate and enlighten the inmost recesses of our Lodge. (Mackey, 1878)

There is more to truth than just the idea of searching for it in the intellectual sense. Truth is taught to us from the very beginning of our Masonic life, used as a base in which other teachings are derived from. As Freemasons our character and actions must be truthful at all times. We have to be dependable and honorable, faithful and reliable; otherwise our brotherhood will not endure. Indeed, truth is a vital requirement in becoming a Freemason:

A divine attribute, and the foundation of every virtue. To be good and true, is the first lesson we are taught in Masonry. On this theme we contemplate, and by its dictates endeavor to regulate our conduct. Hence, while influenced by this principle, hypocrisy and deceit are unknown among us; sincerity and plain dealing distinguish us; and the heart and the tongue join in promoting each other’s welfare, and rejoicing in each other’s prosperity. (Sickels, 1868)

In several Volumes of Sacred Law we read that The Great Architect of the Universe represents truth, as all of His attributes are eternal and absolute. Therefore truth, being divine, is the foundation of “that temple not built with hands”, from where all other virtues are built upon.

As we go through Freemasonry we are taught that being true and seeking truth are good objectives, but to go even further we must be true to ourselves. In other words we should take the advice that is inscribed on the Tyler’s chair all throughout the world – “know thyself.” In better understanding ourselves we better understand our relation to the Deity, partly constituting “divine truth” – the other part being the nature of that Deity. As we are only human we cannot fully comprehend this divine truth until we “pass through the gateway of death and stand in the court of life”, but as Freemasons we are taught to search for that truth right up to the day we are raised to the celestial lodge above:

While we know that the search must be as fruitless as it must be endless, we find joy and usefulness in the effort, not in the results. Important to the Freemason is not the comprehension of the idea of the Absolute, but that he seeks it in his conception of the Most High. (Claudy, 1932)


The basis of a stable lodge is truth and mutual respect of each other’s opinions. We can still disagree with each other, but instead of being confrontational we try to understand one another so we’ll be better enabled to work together. The one truth all Freemasons share is the belief in a Supreme Being, as we always open and close lodge meetings in His name.

When we are initiated we are assured that having trust in God will keep us from harm during any praiseworthy undertaking. We are also recommended to consider the Volume of the Sacred Law as the “unerring standard of truth and justice” and to regulate our actions by the “divine precepts it contains” with respect to our duties to God, our neighbors and to ourselves. In order to receive truth and wisdom from these divine precepts, we are taught to first purify our hearts “of every baneful and malignant passion”. We cannot “be true” unless we first “subdue our passions”; therefore every Master of a lodge must be true and also have an interest in truth seeking:

Truth, which is called a “Divine Attribute, the foundation of every virtue,” is synonymous with Sincerity, honesty of expression, and plain dealing. The higher idea of truth which pervades the whole Masonic system, and which is symbolized by the Word, is that which is properly expressed to a knowledge of God. (Mackey, 1878)

Not only do we look within ourselves for truth, but as Freemasons we also strive for truth in our dealings with others. We have high moral standards and try our best to uphold those principles in both our public and our private lives. Truth is the highest virtue of Freemasonry because it is considered divine and is where all other virtues stem from. To be true is to act with fidelity to the standard of these virtues. Instead of trying to fulfill our own goals, we should be sincere when dealing with others and stand for truthfulness. Men who are good and true, who have strength and integrity, are the ones who bring harmony.

This is one of the first lessons taught in Freemasonry. If someone can’t be considered good and true, he cannot be admitted into our order. In order to be a good citizen one has to be truthful, and without truth there is no foundation for trust and friendship. It has to start with truth:

In this sense Truth really is the foundation of every virtue. There is no justice without truth; there is no philanthropy without truth; there can be no self-sacrifice, no bravery, no rectitude – no virtue of any kind – without a foundation in that which is sincere and honest, as opposed to that which is lying and deceitful. (Claudy, 1932)


There are times in and outwith the lodge when there are heated discussions among the brethren. The outcome must always be determined by the circumstances surrounding each individual case. We should never deliberately misrepresent the views from opposing sides, and condemn any and all who use half-truths and falsehoods, especially those who accuse others of bigotry and intolerance as a means of attack. Such actions cloud the issues and only serve to confuse everyone. As good and true men, we need the calmness to see and the honesty to say what an opposing brother’s opinions really are. This doesn’t mean exaggerating their opinions to discredit them, but at the same time we shouldn’t hold back any information that might support them.

When we have a civilized discussion, the only result can be “further light” as we get closer to truth. This can be applied not only in lodge, but anywhere. Schisms in lodge can be avoided by searching for “light” in a manner that is courteous and fair. As masons we are taught that “hypocrisy and deceit are unknown among us, sincerity and plain-dealing distinguish us, and with heart and tongue we join in promoting each other’s welfare and rejoice in each other‘s prosperity.” In a place where truth prevails, everyone will come together to offer their service and help each other. In order to accomplish this we must all be good and true men and assist those who would falter, as we are only improved by each individual’s success.

Truth creates harmony and falsehood creates discord. It’s our responsibility as Freemasons to practice being good and true among ourselves and in society as well. Men join the craft because they have a favorable opinion of our honorable institution, therefore we must lead by example in how we act towards others:

Truth is the foundation of all Masonic virtues; it is one of our grand principles; for to be good men and true, is a part of the first lesson we are taught; and at the commencement of our freedom we are exhorted to be fervent and zealous in the pursuit of truth and goodness. It is not sufficient that we walk in the light, unless we do so in the truth also. All hypocrisy and deceit must be banished from among us. Sincerity and plain dealing complete the harmony of a Lodge, and render us acceptable in the sight of Him unto whom all hearts are open, all desires known, and from whom no secrets are hid. There is a charm in truth, which draws and attracts the mind continually towards it. The more we discover, the more we desire; and the great reward is wisdom, virtue, and happiness. This is an edifice founded on a rock, which malice cannot shake or time destroy. (Sickels, 1868)

As Freemasons, we often refer to honest dealings as “acting upon the square”.

Baals Bridge Square

The Square, as used in Freemasonry, is an instrument with two legs that intersect at a right angle. Though there is debate regarding the exact instrument envisioned in the early rituals, there is no doubt that the square was used to measure the accuracy of angles, to ensure that they were indeed right angles. As such, it is natural for the Square to be an emblem of accuracy, integrity, and rightness. As building materials are cut to fit the building in the proper dimensions, we must also build our character, which must be tested by a moral and ethical standard represented by the Square.

– The Grand Lodge of Texas

The square has always been considered right and true. To Freemasons, it represents morality and ethical conduct that all our actions will stem from. A real Freemason is recognized not by the ring on his finger, but by how he acts towards others:

The real Freemason is distinguished from the rest of Mankind by the uniform unrestrained rectitude of his conduct. Other men are honest in fear of punishment which the law might inflect; they are religious in expectation of being rewarded, or in dread of the devil, in the next world. A Freemason would be just if there were no laws, human or divine except those written in his heart by the finger of his Creator. In every climate, under every system of religion, he is the same. He kneels before the Universal Throne of God in gratitude for the blessings he has received and humble solicitation for his future protection. He venerates the good men of all religions. He disturbs not the religion of others. He restrains his passions, because they cannot be indulged without injuring his neighbor or himself. He gives no offense, because he does not choose to be offended. He contracts no debts which he is certain he cannot discharge, because he is honest upon principle.

– The Farmer’s Almanac, 1823


One of Freemasonry’s aims is to always search for “more light”. This is a never ending search, as the universality of the lodge has no confining walls. In this sense truth cannot be taught much the same way ritual and secrets are, it must be self-taught as the life-long search for divine truth is something very personal to each and every brother. It’s interpreted differently by everyone, always taking into consideration the teachings of the craft as they progress through life. When a new member is initiated, parts of the ritual seem strange to him. He is a “poor blind candidate” seeking light. In a Masonic lodge the East is a source of light and also represents the “origin of intellectual light” and the “symbol of spiritual light” as well. Each candidate must discover that light on his own, “stumbling over the stony ground” in front of him; to be in darkness is to be ignorant and unaware. Nothing exists within Freemasonry itself that gives an ultimate truth, however it does inspire individuals to search for knowledge on their own:

The search, then, after this truth, I suppose to constitute the end and design of Speculative Masonry. From the very commencement of his career, the aspirant is by significant symbols and expressive instructions directed to the acquisition of this divine truth; and the whole lesson, if not completed in its full extent, is at least well developed in the myths and legends of the Master’s degree. God and the soul–the unity of the one and the immortality of the other–are the great truths, the search for which is to constitute the constant occupation of every Mason, and which, when found, are to become the chief corner-stone, or the stone of foundation, of the spiritual temple–“the house not made with hands”–which he is engaged in erecting. (Mackey, 1882)


As Freemasons we are taught to question things that those outwith the temple wouldn’t normally question. Those seeking truth have more influence in the world, applying what they learn to their jobs, their families, and how they evaluate things.

Someone must believe in truthfulness if they are to use intellect to promote morality. To say it but not to actually do it is dishonorable, and will cause you to question yourself and create discord in your mind – thereby rendering yourself unable to take part in the light that Freemasonry has to offer:

The aspirant enters on this search after truth, as an Entered Apprentice, in darkness, seeking for light–the light of wisdom, the light of truth, the light symbolized by the Word. For this important task, upon which he starts forth gropingly, falteringly, doubtingly, in want and in weakness, he is prepared by a purification of the heart, and is invested with a first substitute for the true Word, which, like the pillar that went before the Israelites in the wilderness, is to guide him onwards in his weary journey. He is directed to take, as a staff and scrip for his journey, all those virtues which expand the heart and dignify the soul. Secrecy, obedience, humility, trust in God, purity of conscience, economy of time, are all inculcated by impressive types and symbols, which connect the first degree with the period of youth. (Mackey, 1882)


Black Hawk Masonic Lodge. (2002). Principle Tenets of Freemasonry. Cedar Falls, Iowa.

Claudy, Carl. (1932). Truth. Short Talk Bulletin, Masonic Service Association.

Grand Lodge F.&A.M. of California. (2001). The Tenets; Brotherly Love, Relief, and Truth. Excerpted from “The Masonic Scholar: A Manual of Masonic Education for Candidates.” The Master’s Jewel. Pine Mountain Club, California.

Grand Lodge of Texas. (2001). The Square. The Masonic Trowel.

Hodapp, Christopher L. (2005). On the Square. Excerpted from “Freemasons for Dummies.” Wiley Publishing, Inc. Indianapolis, Indiana.

Huber, Jason. (2007). Masonic Honesty. Phoenix, Arizona.

Lodge of Happiness. (2011). The Masonic Core Principles of Brotherly Love, Relief and Truth. Warwickshire, England.

Mackey, Albert G. (1878). Relief. Excerpted from “Encyclopedia of Freemasonry Vol. II.” Philadelphia: Moss & Company.

Mackey, Albert G. (1878). Truth. Excerpted from “Encyclopedia of Freemasonry Vol. II.” Philadelphia: Moss & Company.

Mackey, Albert G. (1882). The Lost Word. Excerpted from “The Symbolism of Freemasonry.” Charleston, South Carolina.

Okorafor, Chris A. (2005). Brotherly Love, Relief and Truth: Significance to Our Lives as Masons. Umuahia, Nigeria.

Sickels, Daniel. (1868). Great Tenets of a Freemason. Excerpted from “The General Ahiman Rezon and Freemason’s Guide.” New York: Masonic Publishing and Manufacturing Co.

Southern California Lodge No. 529 F&AM. (2005). The Way to Truth. Westchester, California.

Unknown. (1823). The Character of a Freemason. The Farmer’s Almanac. Andover, Massachussetts.

Wojtas, Bill. (2011). Justice, Brotherhood and Truth. Chicago, Illinois.

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Smoked Pig and Homebrew Thanksgiving

Lodge Harry S. Truman celebrated the Thanksgiving holiday by holding our annual dinner. This time we roasted a pig like we did last year, and in addition had a special treat in conjunction with the event. We successfully held the first-ever Korea Masonic Brew Meet (expats and nationals were also welcome to participate) on the same day.


We got a 100 lb pig that needed several hours to roast, so we started the night before. First we had to prep it for the roasting pit.

We spent a good 10 hours roasting that swine, and stayed up most the night doing so. It was a really fun time.

At around 1 p.m. the next day the guests came. There was plenty of roasted pig to go around, turkey, pie and homebrew as well.

What a great time had by all. Well done brethren.

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