Commentary on Amos 7:7-8 (with 7:9)

I've been spending the year reading the Bible, from cover to cover. My wife and I started reading the Bible when our church started a group to read the Bible in a year. It's been a fantastic ride and has given me a better perspective on my own Volume of Sacred Law.

Because of this desire to understand more, I have been reading blogs and listening to podcasts on the Bible. One of my favorite podcasts is "Sermon Brainwave" podcast made in conjunction with Working Preacher. It is a podcast for pastors by pastors that is produced and hosted by several faculty members from Luther Seminary, the local Lutheran seminary here. The hosts focus on the readings from Revised Common Lectionary.

Today's RCL readings included a verse that we as Masons are very well acquainted with.

Amos 7:7-8(9)

Thus he shewed me: and, behold, the Lord stood upon a wall made by a plumbline, with a plumbline in his hand. 

And the Lord said unto me, Amos, what seest thou? 

And I said, A plumbline. 

Then said the Lord, Behold, I will set a plumbline in the midst of my people Israel: I will not again pass by them any more: And the high places of Isaac shall be desolate, and the sanctuaries of Israel shall be laid waste; and I will rise against the house of Jeroboam with the sword. 

That last bit gets left off in Masonry but I think it's important. There is a commentary on the website, written by Professor Tyler Mayfield, which points to this:

The plumb line functions to keep the wall vertically straight during construction. The plumb line uses lead (Latin for lead is plumbum) at the end of a string to judge how the wall is measuring up. It helps maintain the integrity of the building by providing a vertical reference point.

I'll admit, when I first heard this particular verse, I assumed that "[t]hen said the Lord, 'Behold, I will set a plumbline in the midst of my people Israel: I will not again pass by them any more'" was a call to calm, like God's use of the rainbow to seal the Noahic covenant. But I, and I'm sure many Masons, are quite incorrect in this understanding.

When we say that He will not pass by this way anymore, we are describing a time when God sought to measure rectitude and was left wanting. The high places and the sanctuaries, having been polluted, are now fair game to war and desolation. Israel stopped measuring itself against the working tool shown to Amos and is left without help. The meaning is very different and we should understand it as such.

I think this is an important lesson for us, especially as Fellowcrafts. We are in constant need to measure ourselves against what we are doing in our life. The Fellowcraft, being the day laborer, is actively setting the stones and measuring his life according to his set of working tools. The Fellowcraft stage is our active life, our time to put in the most work. We should never turn away from the plumb, like to and about those that Amos is prophesying. It is our constant care.

In lodge, our Junior Warden stands, symbolically, as the representation of morality, of rectitude of life. It is his duty to submit Masonic charges when needed and ensures that the brothers act within the bounds of proper action when not in lodge. He is the first officer elected yet remains on the same level as his brethren, at least in lodges that use risers to differentiate. We all carry the plumb with us no matter where we go because it is always at our level.

I think the closing charge, something not often read in lodges here in Minnesota, should be given by the Junior Warden. It defines our purpose and is probably the greatest lecture ever written to describe why we don our aprons every month. And since the Junior Warden is placed symbolically at the same level as the rest of his brethren, it makes sense that he, like all the brethren on the sidelines, carries the tool with which all Masons should look to use first. Let's use the plumb often to ensure that He will continue to pass by us and remain with us in this great work called Freemasonry.

I'd like to leave all of you with the end of the closing charge:

Finally, brethren, be ye all of one mind; live in peace, and may the God of love and peace delight to dwell with and bless you!

What do you think? Leave a comment below.

Edit:

I've added two really great additions from some Reddit users.

From /u/ZealousClay:

The Plumb Line

from The Builder magazine, Vol. 1, No. 12, December 1915

The Plumb-Line
by Bro. Wm. F. Kuhn, P.G.M., Missouri

"Thus he shewed me: and, behold, the Lord stood upon a wall made by a plumb-line, with a plumb-line in his hand.  And the Lord said unto me, Amos, what seest thou?  And I said, a plumb-line.  Then said the Lord, behold, I will set a plumb-line in the midst of my people Israel; I will not again pass by them any more." (Amos, VII: 7-8)

The Degree of Fellow Craft deals with material interests of life and man's intellectual nature.  Its object is to stimulate every incentive to pursue and attain those things that go to make up man's welfare and comfort in material things and in his mental development and satisfaction.  The Degree addresses itself to the workman in the clay grounds, to the man who is engaged in the realms of the intricate sciences, to the liberal arts, and to the practical application of all scientific knowledge to a useful end.

The Scriptural Reading to this Degree is, often, an enigma; and the only relation that this Reading bears to the Degree to the average Mason, is the occurrence of the word "Plumb-Line" which somehow has something to do with the erection of walls and buildings.  To understand this Scriptural Reading and its relations to the Degree of Fellow Craft, it is necessary to know the history and the application of this vision to Amos.

Amos lived and taught in the year 787 B.C. during the reign of Jeroboam II of the Kingdom of Israel.  The reign of Jereboam was chiefly characterized by mere formal religion, the arrogant assumption of power, cruel oppression for the accumulation of wealth for himself and Nobles.  The poor could not attain justice in the Courts, and justice became rank injustice.  It was a reign of a typical, practical politician who feasted and fattened off the poor and oppressed.  In this reign of wealth, and degradation of the poor, Amos, the Reformer, arose and with fiery eloquence denounced the social conditions existing.  He speaks of himself as, "I was no prophet, nor the son of a prophet, but I was a shepherd and dresser of sycamore."  One of the ablest Commentators speaks of him as follows: - "Amos was the first great social reformer in history; he was the tribune of the poor and oppressed.  The rich and the rulers and those in authority were the special objects of his attacks.  By them he was silenced as a dangerous agitator and banished from the Kingdom."

It was to correct the abuses of the very things inculcated in the Degree of Fellow Craft, that he laid aside his shepherd's crook to preach righteousness and justice.  He might be called the prophet of the plumb-line.  Listen to his denunciations as he applies the plumb-line to the rulers.

Alas for those who turn judgment to wormwood,

And cast righteousness to the ground,

Who hate him that reproves in the gate,

And who abhor one who speaks uprightly.


Therefore, because ye trample upon the weak

And take from him exactions of grain,

Houses of hewn stone have ye built,

But ye shall not dwell therein;

Charming vineyards have you planted,

But ye shall not drink the wine.


They who lie on ivory couches,

And sprawl upon divans,

And eat lambs from the flocks

And calves from the stalls,

They drawl to the sound of the lyre,

Like David, they devise for themselves instruments of song,

And drink bowls full of wine,

And anoint themselves with the finest oil,

But they do not grieve over the ruin of Joseph.

It is not surprising that he was banished from the country; truth hurt just as much in the centuries of the past, as now.  In his final effort to arouse the people, he made use of intensely graphic word pictures in the form of visions.  In the Metric form they are as follows:-

Thus the Lord showed me,

And, behold, he was forming locusts,

When the late spring grass began to come up.

And when they were making an end

Of devouring the vegetation of the land,

I said, O Lord, Jehovah, forgive, I pray;

How can Jacob stand, for he is small?

Jehovah repented concerning this;

It shall not be, said Jehovah.


Thus the Lord showed me,

And, behold, he was giving commands to execute judgment

By fire - the Lord Jehovah.

And it devoured the great deep,

And had begun to devour the tilled land.

Then I said, O Lord, Jehovah, cease I pray;

How can Jacob stand, for he is small?

Jehovah repented concerning this;

Neither shall this be, said Jehovah.


Thus the Lord showed me,

And, behold, the Lord was standing

Beside a wall, with a plumb-line in his hand.

And Jehovah said to me,

What dost thou see, Amos?

And I answered, a plumb-line;

Then the Lord said, behold, I am setting a plumb-line

In the midst of my people Israel;

I will not again pass by them any more.

In placing the visions of the plague of locusts, of the drought, and of the plumb-line in their sequence, the meaning of the last line, "I will not again pass by them any more," is readily understood.  The Lord's hand was stayed in the first and second vision by the prayerful and faithful Amos, and the vengeance of the Lord "Passed by," but in the vision of the plumb-line, He set a standard of measurement that can never be changed.  The plumb-line, the symbol of national and individual rectitude and justice, will stand forever.  "He will not again pass by any more."  It will endure and can not be stayed.

The third vision contains the very essence of true worth and greatness.  The plumb-line is the test of values.  Twenty-four centuries before Speculative Freemasonry was born, this simple shepherd held aloft the plumb-line whose symbolic meaning was the same then, as it is today - the standard of rectitude, justice, uprightness, and true manhood.  As such it is one of the most impressive symbols in Freemasonry.  As such it stands preeminent in the Degree of Fellow Craft, the symbol by which the value of the material interests of life must be gauged and by which the use of man's intelligence must be tried.  The symbolism is so plain, that it does not need any profound philosophy to unfold it, neither is it necessary to search for it along "geometrical lines."  It stands clear, simple, and profound.


It matters not whether the Freemason toils, as a day laborer, in the clay grounds between Succoth and Zaredetha, or stands as the exponent of the liberal arts and sciences.  There is but one standard for King or subject, rich or poor, educated or ignorant.  The plumbline of moral rectitude must be applied to every walk in life.

And from /u/TheRedReverend

Brother, if you're interested in this sort of stuff, you might check out this resource, which will give some background on this passage. I actually think what's going on is more wordplay, but my Hebrew is a little rusty from seminary, and it's only been a couple years. I definitely remember in my Amos class having my professor (who we jokingly said wrote the Bible, since his name is on the front of an NRSV translation) make this selection far more ambiguous than I originally thoughts it was.
That doesn't mean that it doesn't have value to look at the plumb line in scripture as it relates to Freemasonry, but it can be neat to see that scholars have made some progress on figuring out what anak actually means. That being said, your interpretation is useful for masons/Christians to consider their actions.

Thanks!

Toward a Stronger, More Vibrant Freemasonry (Guest Post on the Burning Taper, October 2008)

Well, dear readers,

I started to get a little nostalgic. Okay, I was full on nostalgic and I started to look through old papers of mine and came across this one. The Widow's Son, who ran a very controversial but often great blog, the Burning Taper, asked me, back in late '08, to write a guest piece for a series on Masonic harmony, unity, and discord. I've decided to repost it on my blog because I still think it has value. Enjoy!

The Judgment of Paris, Capodimonte porcelain 

All nature is but art unknown to thee;

All chance, direction, which thou canst not see;

All discord, harmony not understood;

All partial evil, universal good;

And spite of pride, in erring reason's spite,

One truth is clear, whatever is, is right.

Alexander Pope

Before I begin with my analysis of the theme, Masonic harmony, unity and discord, I would like to thank the Widow's Son for giving me this opportunity to take part in this wonderful and insightful series of essays. 

Let us begin, what's the problem with discord? It is my simple belief that although conflict may promote the problems of Freemasonry, it can also carry the hope of our Fraternity's future. In fact, through the promotion of both discord and harmony, in equal measures, we, as a Fraternity, can grow stronger and more vibrant. While studying conflict and human societies (particularly Freemasonry), it is essential that we look to history and the modern research in Conflict Studies to fully understand this subject.

The word “Discord” originates from the Roman goddess Discordia who had a counterpart in Greece named Eris. In Greek, the name Eris means “strife.” Strife was commonly regarded in Greece to have two different personas. The first was equally abhorred and praised, as she caused harm but also strengthened the constitution of men. The second was feared and involved the murderous killings of war and was the sister of Ares. The most famous incident involving Eris was when she threw the Apple of Discord amongst the three major goddesses in the Pantheon, Aphrodite, Athena or Hera, when she was uninvited to a banquet for Peleus and Thetis’ wedding. Inscribed on the Apple was the phrase, “καλλιστι” or transliterated, “Kallisti” meaning “for the Fairest.” As Zeus did not want to get involved, he gave the choice to Paris. As we all know, this choice eventually led to the Trojan War. This little trinket, a single apple, led many men to suffer and die.

As is always the case in the pantheon of Greek Gods, Eris had an opposite named Harmonia; in Rome, she was Concordia. As her name implied, she was the goddess of Harmony and represented a love for civic order and unity. And as always seems the case in Greek mythology, she was to be cursed. As a wedding gift, she was given a necklace, a necklace which brought misfortune to all who wore it.

We, as Freemasons, seek to receive the Golden Apple only to find it is out of our reach or in the hands of someone else. We become jealous with our neighbor, and find faults to take away from him what we believe rightfully belongs to us. Yet, this will to strive for what is better or what we deserve is not, in and of itself, an evil characteristic. Also, at times when we are given gifts, we become complacent which attracts misfortune. In fact, conflict occurs everyday and it is how it is dealt with which determines if it is constructive or destructive. Conflict is actively explored in academic circles to understand its origins and quell its harmful effects.

While attending law school, I participated in the Dispute Resolution Institute's certificate program. One of the required classes was Theories of Conflict. Theories of Conflict explores these themes of harmony and discord, separate struggles and unifying causes. The underlying theme in the course was not if conflict was inherently bad; it was the exploration of controlling conflict, especially when conflict becomes escalated. 

According to Pruitt and Kim, authors of the book, Social Conflict: Escalation, Stalemate, and Settlement, conflict is a “perceived divergence of interest.” Conflict is not merely a battle between parties, with winner takes all as the goal, but what we perceive as a divergence that leads to a zero sum game. This divergence gives parties the impression that there is only one solution, “mine not yours”.

Sometimes conflict is very constructive. The best, current example is the presidential election. Both candidates disagree on certain issues and we, as citizens, must decide who we believe will do the best job as president. We may yell at the TV during the debates and chastise the attack ads, but we all agree that a President must be chosen and our emotions must be in check once the election is over.

Conflict involves both physical and psychological aspects. So if, as a Freemason, we find a policy unacceptable, for example, PHA recognition, we perceive a divergence of interest with the brother on the other side. We become physiologically shaken and psychological shocked by what our brothers say, but we may still live in relative peace. It is when a conflict is escalated, that it can become more destructive and lead to acrimony among the parties, and can quickly get out of control.

Escalation is the concept whereby one party begins to use stronger tactics to put increased tension on the other party. During a conflict, parties regularly use tactics to “win” a conflict. However, as these tactics become more and more contentious, the parties will increase the type of tactic used to match or beat the other's tactic. This trading of barbs slowly turns into a spiral of escalation until the conflict reaches violence or another factor has begun to slow the climb and halt its progress.

Escalation is incredibly common in Freemasonry. Every person, from regular Mason, irregular Mason, and anti-Mason, uses power and stronger tactics to attempt to win a Masonic argument. We may attempt to ingratiate a person to come to “our” side. We may attempt to belittle the other side. However, it is often the case that these arguments begin up the spiral of escalation. I, myself, have been wrapped up in these fiery debates throwing words as darts instead using them as tools. As the Masonic conflict continues, we become less concerned with the disagreement and more concerned with “winning”. It is at this time, that we become entrenched and it is only by deescalating the situation that we can keep Masonic harmony. But how do we deescalate this contentious situation?

We can deescalate it by remembering the precepts of our Fraternity: Brotherly Love, Relief and Truth. When we get into an aggressive argument, we lose our fraternal bond, we become less concerned about relieving his suffering and we lose sight of what the truth is. So, what can we, as Masons, do about all this discord? Here is my advice: to those that believe that discord only brings destruction and suffering, remember that it is only through chiseling into a block and destroying its original character that we create something beautiful. And to those that believe that harmony must always be continued, at all costs, why is your gavel and chisel laying on the ground? The work is not over and you are behind schedule. We may have a disagreement with how we are working but we all agree that we are building a better society. Only by understanding both discord and harmony can we appreciate the unity that Freemasonry gives to all of its members.

Our life is full of discord; but by forbearance and virtue this same discord can be turned to harmony.

James Ellis

If you liked to read the full series of paper, click here.

What do you think? Please leave a comment below.

GL of MN 2012 Membership Seminar

I've been invited to be one of the speakers at this year's membership seminar on this Saturday, March 3rd at the Scottish Rite Temple in Minneapolis. The focus of the talk is on the Millennial generation. The seminar will begin at 10 am with a 9 am check in time.

From the January-February 2012 issue of the Minnesota Mason:

The Grand Lodge of Minnesota is pleased to announce the 3rd Annual Membership Seminar, March 3, 2012, from 10 a.m.–4 p.m. at the Scottish Rite Temple in Minneapolis. Doors open at 9 a.m. for check in.

The 2012 seminar will feature nationallyrecognized Masonic speakers and provide attendees with tools they can take back to their lodges to aid in membership. This year one of the main topics will be Freemasonry’s Growing Appeal to the Millennial Generation. The 2012 event promises to build on the success of the past two highly-rated membership seminars.

Space is limited, and RSVPs are required by February 15th. Cost is only $10 per person (lunch included). 

Please delegate two members from your lodge to take part in this event (additional members may attend if they wish). Payment can be made by either sending a check to the Grand Lodge office (c/o Grand Lodge Membership Committee) or at the door on March 3rd. 

Additional information will be sent to your lodge secretary shortly or on Facebook at “MN Grand Lodge Membership Committee.”

From what I've heard, the two keynote speakers will be PGM Robert Conley of the GL of MI and Jon Burgess. This seminar has grown in popularity over the last two or three years and has been extremely helpful with improving constituent lodge membership committees. All lodges in the state should send delegates because the information is that good.

If you're wanting to attend, you better let the Grand Secretary know now as space will be extremely tight.

I hope to see you at the SR Temple in Minneapolis on Saturday.

Broaden Your Horizons

I wrote this article for the E-Mason Newsletter that goes out once a month from the Grand Lodge of Minnesota. If you want to subscribe,  fill in your e-mail address in the lower right corner of the Grand Lodge of Minnesota website. I subscribe to all six Area e-newsletters because I like to stay informed of what's going on throughout the state.

Masonic Education is such a broad topic for lodges to deal with when planning a stated communication that I think that lodges avoid educational presentations because they are unable to fully grasp what is expected. As LEO of my lodge, I have been thinking more and more what the brothers want. I think Lodges, and LEO’s in particular, are hit with two major assumptions, 1) that education should only come from the LEO and 2) only Masonic subjects should be discussed in lodge.

The creation of the Lodge Education Officer has been either a boon or a bust for lodges. I have heard from some brothers that the LEO is expected to come to lodge with education every meeting. This is patently wrong. It is the duty of every Mason to continue learning. So how can a LEO get other brothers involved in the education process? As I was thinking about this question, I remembered something that Amazon.com does for individuals and corporations. Amazon runs a website called the Mechanical Turk which enables companies to finish tasks that computers are incapable of doing by using human energy. In the age of the Internet, this is called crowdsourcing. People can look at photos and tag who’s in them or read an article and find word choice problems which computers are incapable of seeing and understanding. LEOs, use crowdsourcing to your advantage. You’re not alone. You don’t need be the only person to present education. Instead, get brothers to write papers or make presentations about subjects that interest them. This brings me to my next point: you needn’t be obsessed with dogfooding.

Dogfooding is a term used by software and Internet companies to describe using only those products that were created in-house. It’s the idea that if you only use what you make, you will make sure that it is the best. Many in Masonry think that the only truth we need to be in search of comes from inside our ritual. I disagree. Many times, ideas of a non-Masonic nature should be discussed in lodge. I find many interesting articles about new discoveries in space and physics, in philosophy, or art and music that are relevant to or pique the interest of another brother. Many times, any of the aforementioned subjects can relate back to the seven liberal arts and sciences.  We are restricted only from discussing politics and religion in lodge. Again, don’t get bogged down by content. We don’t need to regurgitate everything that Mackey has said, or look at every infinitesimal nuance that may be drawn out from the ritual. Learning what an actual stonemason does or discussing the advances in quantum computing is just as relevant to the modern Mason as the symbolism of the all-seeing eye.

LEO’s, just remember that you’re not along and that you’re not beholden to Masonic subjects. And as always, if you ever do hit a snare, make sure to contact the Grand Lodge’s Education Committee. They are an incredible resource. The Education Committee also publishes an assortment of papers and presentations that can be used in lodge. Education in lodge is not unattainable, it just requires a little planning.

Masonic Restoration Foundation Website Redux

The Masonic Restoration Foundation is an organization dedicated to improving the Craft through a list of best practices and education and they have just updated their website. For a lodge to be recognized as a Traditional Observance Lodge, it must adhere to those standards found in the Masonic Restoration Foundation Manifesto. If you are fortunate enough to live in a Grand Lodge jurisdiction with a lodge that follows the Traditional Observance model, you must pay a visit to it. I live in Minnesota and one of the greatest experiences I have had is visiting Saint Paul Three, the Traditional Observance Lodge here. Even if your Lodge does not want to follow the TO model, aspiring to its goals will improve your lodge.

Of course, in a broader sense, I see many lodges trying new and innovative practices. (innovative does not mean an innovation so those that are freaking out, breathe.) When I was Master of Corinthian Lodge in Farmington, I pushed for the third degree to be performed separately for each candidate. I have noticed higher retention rates of our new Master Masons. In fact, in Minnesota alone, I notice every lodge from the small country lodge to the new affinity lodges succeeding. And isn't that what we need at the end of the day, a push away from the old standards of boring business meetings and coffee after the meeting with everyone running home and replaced with a striving for education, improvement, and the sharing of the Fraternal spirit.

What does your lodge do to improve Masonry? Leave a comment below and let's start a dialog.

Guest Article: Bro. Matt Gallagher, L.E.O. of Braden Lodge No. 168

Bro. Matt has again been so kind as to write another brilliant piece. He has recently been installed as the Lodge Education Officer for Braden Lodge No. 168 in Saint Paul. If you want a wonderful Masonic experience, visit Braden Lodge. You can visit their website or their newly established blog. Braden Lodge meets in the historic Triune Masonic Temple at 1898 Iglehart Ave, Saint Paul, MN on the 1st and 3rd Thursday of each month.

I sat just left of the big chair in the East. I wore my most professorial outfit I could put together: a suit jacket over a dress shirt over a black tee, no tie, buttoned down, with blue jeans and sneakers. The look was more Greg House, M.D. than Noam Chomsky, but it served. I finished it off with a scarf around my neck and a pipe in my hand, which Worshipful Master Jesse Williams insisted I should hold tight-lipped in my mouth so I could nod professorially at all the profound thing’s he’d no doubt say.

I was an academic now. A learned man sitting in the revered seat of Lodge Education Officer, and holding the sacred trust of educating both young and old brethren in all things Masonic.

Okay, it was a bit of a send up. The costume did help me get into the mindset of my new role, but it was a tongue-in-cheek attempt to say “Yeah, I get the joke too.”

Here I am, not even possessing my one-year pin (which I’m fairly sure they don’t make), and I’ve been installed as L.E.O. of Braden Lodge. I knew it was coming, but when Jesse officially requested me to take the job I was suddenly nervous. What do I know about Freemasonry?

I even asked a brother, someone who would make a fantastic L.E.O., if he was interested in the job at all. No, he said. That’s something that he wouldn’t be ready to do for maybe another ten years. He didn’t know nearly enough about Masonry.

I had to admit I may have made a misstep.

But then I have to remind myself that it’s not really a professorial role, is it? It’s not me lecturing the brothers every two weeks on exactly what Freemasonry is, and how it should be interpreted, and to detail its nooks and crannies like a particularly wizened English muffin. This is all up for interpretation. It’s all up for debate. This isn’t the office of Orator. I’m not a pontificator. It’s my job to educate not by telling people what to think, but by making sure they have the resources needed to think for themselves. To me an L.E.O. isn’t so much the possessor of knowledge, but the gatekeeper of access to light. The L.E.O.’s emblem isn’t an open book, but a lantern, used to direct people to the knowledge they must seek out to complete their own journey.

And that I can do.

Yeah, I’m a bit of a poser, acting out a part and sitting in a chair much to big for me to fill, but some clarity came to me that very night when the Worshipful Master, set to give a 45-minute reading of Dr. Martin Luther King Jr.’s Letter From Birmingham Jail, leaned over and spoke to me.

“Sit in my chair, and hold this,” Jesse said, handing me his top hat; one worn by worshipful masters throughout Braden’s history. “And put it on,” he added.

And all of the sudden I was sitting in the east. And the hat even fit. And I sat upstraighter, and with more dignity. I hadn’t done anything to deserve the role, and to besure it was merely a ceremonial technicality, but for 45 minutes, I was master of Braden Lodge.

All chairs made for men greater, wiser, or more experienced than us are too big to fill. They were too big to fill even by these great, wise, experienced men before us. But no matter our qualifications, we fill the seats we’re given, because something in that seat of obligation fills us in return. And we grow bigger.

WB Ed Halpaus' "Qualifications to Be a Freemason"

Worshipful Brother Ed Halpaus, the Grand Lodge Education Officer for the Grand Lodge of Minnesota, A.F. & A.M., has recently posted a very thought-provoking video on Youtube on the qualifications of a candidate for the degrees of Freemasonry. This video doesn't merely focus on the simple qualifications such as being a man of good moral character and of a lawful age. He uses talking points from Mackey to focus on both the internal and external qualifications of a man who should consider Masonry as a way of life. Please share this video among your brothers and friends.