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VOL. 4, Issue 4

April 2025

Scottish Rite

The Ashlar

Valley of Columbus, Orient of Georgia

Serving Scottish Rite Masons in the Chattahoochee Valley

Cameron J. Davis, 32° KCCH

Fraternally,

Cameron J. Davis, 32° KCCH
European Representative
Valley of Columbus, Ga.
colkm@gascottishrite.org

President
AMSRB-NATO e.V.
Valley of Washington, DC
cameron.davis@amsrb-nato.com

European Representative

Comments

Dear Brethren,

Tolerance is a virtue we as Freemasons hold in high regard. It is an ideal we often speak of in our lodges and enshrine in our rituals, yet rarely do we speak of the edges—where tolerance begins to fray, and where it meets the reality of human interaction.

This past month has tested that virtue in ways I hadn’t expected.

After five years of working from home, I was directed to return to the office. At first glance, it sounds like a simple shift—a change in environment. But for me, and for my family, it was a seismic change. We had settled into a rhythm of life that revolved around presence, flexibility, and quiet structure. Now, I find myself waking earlier, commuting, adjusting schedules, and rediscovering a different kind of daily grind. The transition has been anything but seamless. Tensions at home are higher than usual as we all adjust to a new rhythm.

At the same time, I’ve stepped into a new professional role—one that is both exciting and unfamiliar. Unlike my previous position, where I operated with confidence and fluency, I now find myself learning anew, humbling myself to fresh systems, processes, and expectations. That alone requires a good dose of patience and grace—both with myself and from those around me.

But perhaps the most jarring adjustment has been re-entering the social environment of the workplace. Having served 24 years in the U.S. Army, I have worked alongside people from every walk of life. I like to think that service forged a certain resilience in me—a tolerance for difficult personalities and challenging dynamics. And yet, this past week, I found myself wrestling with the actions of a colleague whose behavior crossed a line. Sarcasm, passive-aggressiveness, and a culture of mockery have emerged as daily norms. While I don’t believe these behaviors are born of malice—more likely they’re habits formed over years—they nevertheless create an atmosphere that can be corrosive to mutual respect.

The challenge I’ve found is not simply enduring these moments, but defining where tolerance ends. At what point does being patient and understanding turn into enabling poor behavior? At what point does silence become complicity?

Freemasonry teaches us to meet on the level and part upon the square. We are called to seek harmony, not by ignoring differences, but by understanding them—by practicing forbearance without sacrificing integrity.

This week, I drew a quiet line. I chose to speak up—not in anger, but with clarity. It wasn’t easy. But it reminded me that tolerance is not about accepting all things without limit. It is about holding space for others while also holding true to one’s values.

As Freemasons, we are charged to be builders of character—our own first, and then, where possible, helping shape the world around us. Sometimes that means enduring. Other times, it means speaking truth in a way that builds, not breaks.

The working tools of our Craft—especially the 24-inch gauge and the common gavel—remind us that time and temperament must be measured, shaped, and refined. May we use them wisely, especially when tolerance is tested.

As I reflect on these personal experiences, I can’t help but see the parallels in our Fraternity. Just as individuals must sometimes reevaluate their boundaries and grow through discomfort, so too must our institutions evolve—embracing change, refining vision, and strengthening unity.

With that in mind, I turn my thoughts to the upcoming Annual Communication of the American Canadian Grand Lodge, scheduled for 24–26 April. If tradition holds and our elected line continues its natural progression, this promises to be a monumental year in the life of our Grand Lodge.

There is a palpable sense of momentum in the air. The conversations leading into this Annual Communication are not just procedural—they are transformational. Our leadership, deeply committed to the Craft and to the Brethren, is preparing to guide us through a year focused on unity, clarity of purpose, and strategic alignment.

We are looking at a future that challenges us to reshape—not only in metaphorical terms but in the very physical and organizational structures we rely upon. A new vision, grounded in mission and propelled by a well-defined strategic direction, is beginning to take form. It is exciting. It is ambitious. And above all, it is necessary.

I am eager to see how this collective effort unfolds—how we rally around a common purpose and bring new energy to our Lodges, our districts, and our Grand Lodge as a whole. We have before us an opportunity to build something lasting and meaningful—to not just preserve our traditions, but to refine and elevate them for the generations that follow.

As Masons, we know the importance of laying a strong foundation. This coming year, we will not only build upon the labors of those who came before us, but we will also chisel out a renewed path—together, united, with eyes firmly fixed on the horizon.

I look forward to the road ahead and all we will accomplish as we walk this transformative path together.

College of Freemasonry

Introduction to "NO" by Fabian H. Geyer, 18°

by Cameron J. Davis, 32°, KCCH

Recently, while attending a meeting of Muenster Lodge No. 831 in Ulm, Germany—part of the American Canadian Grand Lodge, and a Lodge within my own District—I had the distinct pleasure of hearing an insightful and thought-provoking presentation titled “NO” by Worshipful Brother Fabian H. Geyer, 18°.

WB Fabian is not only a Past Master of Muenster Lodge, but also an accomplished 18° Scottish Rite Mason under the Oberster Rat von Deutschland (Supreme Council of Germany). More specifically, he is an active member of Hyperion Lodge No. 27 (4° through 14°) in Augsburg, Ancient and Accepted Scottish Rite, where he currently serves as Inspector. In addition, he is affiliated with Orion Lodge, also in Augsburg, which confers the 18° and further explores the philosophical depths of the Scottish Rite.

WB Fabian’s presentation was far more than a linguistic or philosophical exercise. It was a sincere and compelling call to reflection on the power and responsibility that comes with the simple word “No.” With clarity and moral courage, he explored the personal, ethical, and societal implications of that word—especially in the context of Masonic values and obligations. I am honored to share the text of his presentation here, in hopes that it might resonate with you as deeply as it did with me.

I have preserved the text in its original presentation format to maintain the authenticity and cadence of WB Fabian’s delivery. It is digitally published here with his kind permission, so that its message may reach a wider audience and continue to inspire reflection within the Craft and beyond.

by Fabian H. Geyer, 18°, Hyperion Lodge No. 27, Ancient and Accepted Scottish Rite, Oberster Rat von Deutschland. Digitally published on 12 April 2025

"I yield the floor to Brother Speaker for his presentation!"

No! – brief pause

My dear brethren. No – I am not disobeying our Worshipful Master's instruction, nor am I refusing to follow his request. Rather, I intended to use this stylistic device to introduce my presentation.

“No.” A small word, yet it carries tremendous impact. How strange and unfamiliar this word often feels to us, as we rarely hear it and even more rarely use it – especially when it concerns our emotions or our actions. And yet, “No” is one of the most fundamental and powerful words available in human communication. It denotes denial, rejection, a boundary being drawn. But what does it truly mean to say “No”? What consequences does this word carry – for the individual, and for society? What ethical, existential, and communicative dimensions does it contain?

Among many things, Freemasonry teaches us not to take on offices, tasks, or responsibilities that we are not prepared for. A daily self-examination. To be conscious of what we commit to, what we accept. What we are willing to stand for – and what we are truly ready to carry. But do we then have the courage to draw the honest conclusion from this examination? Are we honest enough with ourselves to respond with a clear “No”? To others – and more importantly, to ourselves?

Have we internalized the lesson of the First Degree – to know ourselves – deeply enough during this self-reflection? To evaluate our strengths and weaknesses in light of the task offered to us, and to admit to ourselves: “No – I’m not ready for this (yet). I cannot do this (yet).”

Saying “No” clearly, even to others, and speaking plainly is a complex act within the system of language. And within that system, the word “No” holds special significance. It is one of the most fundamental forms of negation, used in nearly every language around the globe. The question of how and why humans say “No” is of interest not only to linguistics but also to philosophy.

From a linguistic perspective, saying “No” is a vital part of communication that serves many functions depending on the context. It primarily acts as a negation – a rejection, a refusal – in response to questions, statements, or suggestions.

The word “No” is inseparably linked to the concept of autonomy. Autonomy – the ability to make our own decisions and act independently – is often regarded as a central aspect of human life. In Western philosophy, autonomy is especially emphasized in the works of Immanuel Kant and later by thinkers like John Rawls. For Kant, the ability to say “No” is a core trait of a moral being. Only those who can free themselves from external compulsion and make their own moral choices can be considered autonomous, moral agents.

Here, “No” is not merely a rejection of a specific situation, but a fundamental expression of moral judgment and self-determination. A person who can say “No” asserts their freedom in the face of external demands. In this view, “No” becomes a symbol of individual autonomy – the ability to draw a line between oneself and the world, in order to uphold one’s own values and beliefs.

A central ethical aspect of “No” lies in its relationship to responsibility and moral decision-making. In ethical theories that focus on duty and responsibility, “No” plays an important role. Saying “No” means taking responsibility for one’s own decision – and its consequences. In some cases, saying “No” is not just a right, but a moral obligation – for instance, when resisting injustice or wrongdoing. In Christian ethics, resistance against unjust authority is often seen as a moral duty, expressed through a courageous “No” to injustice.

This leads me to the second part of my presentation: how the concept of “No” connects with our public role as Freemasons and our actions within society. Freemasonry also marks a transition – from symbolism to action. We are not only to explain the tools, or describe them. We are called to use them. And here, too, the word “No” plays a vital role.

At a time when the social climate in Germany is becoming increasingly tense, it becomes more and more important for individuals to have the courage to say “No” when confronted with injustice. It is not enough to watch in silence or look away when something wrong is happening. Our behavior affects not only others, but also ourselves. If we fail to act or take a stand against injustice, we often feel inner conflict – guilt, restlessness, or the sense that we are betraying our own values. These internal struggles can weigh heavily on us and affect our well-being.

But why is it so crucial to intervene in the face of injustice? The answer is simple: each of us is part of society. Society only functions if every individual takes responsibility and stands up for what is right. If we remain silent or turn away, we not only abandon those affected, but we also abandon ourselves. Deep down, we know what is right – and that knowledge will not let us rest if we do not act. Those who repeatedly witness injustice and do nothing begin to feel disconnected from their own values – and from themselves.

In today’s divided and conflict-ridden world, we need courageous individuals who stand up for what is good and just. This could be a simple moment – someone saying “Stop” when another is insulted or excluded. It could be a conversation in which we speak out against prejudice or misinformation. These moments matter because they build trust and cohesion in society. When one person dares to speak out, it inspires others to do the same. It creates a ripple effect, empowering more people to speak up and defend what is right.

Psychologically, standing up to injustice also helps us preserve our self-image. When we fight for what is right, we feel stronger and more authentic. We know we are doing the right thing – and that brings inner peace and satisfaction. It boosts our self-confidence and strengthens our sense of belonging to a community built on mutual respect and responsibility. By standing up for what we believe is just, we are protecting not only others, but also ourselves.

It is important to understand that each individual “No” can make a difference. It can encourage someone else to also stand up and speak out. In a society increasingly shaped by uncertainty and fear, our actions can show others that it is possible to stand up for what is right – even when it’s uncomfortable or difficult. As more people begin to actively resist injustice, society becomes fairer and more united as a whole.

In the end, this is not only a question of morality, but also of mental well-being and inner peace. Those who fail to act on their values will eventually feel the consequences within themselves. On the other hand, standing up for justice not only creates a better society, but also gives us a deep sense of fulfillment – because we are at peace with ourselves. Especially in a time when much seems to be falling apart, it is more important than ever not to retreat into silence, but to stand firm with courage and conviction for what we believe is right. Only then can we hold society together and build a future where respect, fairness, and humanity once again take center stage.

In closing, let me say this: saying “No” is not always easy – but it can be like a magic word, sometimes more powerful than we imagine. And the next time someone asks us to do something we genuinely do not want – let us remember: a well-placed “No” is like a best friend in a difficult situation. It helps us stay true to ourselves and keeps us from going down the wrong path. So, when life asks us a question we’re unsure about – let’s simply say: “No, thank you” and enjoy the freedom that comes with it.

References

Kant, I. (1996). The Metaphysics of Morals (M. Gregor, Trans.). Cambridge University Press. (Original work published 1797)

Rawls, J. (1999). A Theory of Justice (Rev. ed.). Harvard University Press.

Rogers, C. R. (1961). On Becoming a Person: A Therapist’s View of Psychotherapy. Houghton Mifflin.

Searle, J. R. (1969). Speech Acts: An Essay in the Philosophy of Language. Cambridge University Press.

Wodak, R. (2015). The Politics of Fear: What Right-Wing Populist Discourses Mean. SAGE.

Zimbardo, P. G. (2007). The Lucifer Effect: Understanding How Good People Turn Evil. Random House.

Fromm, E. (1941). Escape from Freedom. Farrar & Rinehart.

Upcoming Events & Programs

Paver Program

The Valley of Columbus is establishing a paver garden in front of the Scottish Rite Center. It will start at the bottom of the steps on both sides of the front porch and extend to the end of each side of the building. It will be similar to the pavers at the Masonic Children's Home in Macon. This is a great opportunity to support the Valley of Columbus Building Fund by purchasing a paver, and to honor those people or organizations that have a special meaning to you (to include yourself!). Complete the order form in this issues of The Ashlar or open in a new window HERE.

Vol. 4, No. 4 - April 2025

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