A core theme of the episode was the importance of early and comprehensive planning for a successful Masonic year. Worshipful Brother Rivas revealed he began planning his “trestleboard” (a strategic plan) as a Junior Steward, looking seven years ahead. He emphasized that this plan, which Justice Columbia Lodge now develops every three years, is a “living document” that adapts to the lodge’s needs and ensures continuity for future leaders. Worshipful Brother Freeman similarly started his planning as a Senior Warden, drawing inspiration from visits to other lodges and conversations with past and sitting masters. Worshipful Brother Ouellette, driven by a “perpetual fear… of failure due to lack of planning,” began mapping out his year in April 2024, nearly a year in advance. He highlighted the importance of defining an “end state” and reverse-engineering the plan, identifying leaders, and involving them as committee chairs.

The Worshipful Masters also shared their perspectives on what constitutes a “win” in their roles. Worshipful Brother Ouellette defines a win as having visiting brothers express strong appreciation for a program, with some even wanting to affiliate with the lodge. For Worshipful Brother Freeman, a significant success has been the return of absent members to Hiram Takoma Lodge, spurred by a “call log” initiative where every brother was contacted. He recounted a particularly touching instance where a brother returned and brought his father, both of whom have been consistently attending since. Worshipful Brother Rivas emphasized that a true win is about “collective growth,” where brothers feel heard, valued, and find their voice within the lodge, leading to a natural desire to participate.

The conversation also touched on balancing tradition with innovation. Worshipful Brother Rivas noted that while core traditions and rituals must be preserved, the lodge’s culture should allow for new ideas. He cited the example of incorporating a “Gerald Ford Table Lodge” and a trip to the Smithsonian Planetarium alongside traditional events. Worshipful Brother Freeman highlighted Hiram Tacoma’s history as a “festive lodge” and his efforts to restore that balance between education and fun, including innovative programs like a rum-tasting event that fostered personal connections.

“My best advice and recommendation to every future master and any sitting master that hasn’t done this, speak with your junior warden, speak with your senior warden, plan three years ahead of what our junior warden is gonna look like when he’s sitting in the East and have that momentum keep pushing forward to drive success for the lodge,” advised Worshipful Brother Derek Rivas. Worshipful Brother Jesse A. Ouellette added, “What defines what leadership is in masonry is how we take the Masonic values that we’re taught in this society of ours and we spread it throughout the community”. And Worshipful Brother Ed Freeman underscored the importance of inter-lodge support: “Unlike previous years, in a recent memory that I remember, the 2025 sitting Worshipful Masters across this jurisdiction (Grand Lodge of the District of Columbia) have made a concerted effort to support one another”.

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Bro. Gorham, a close friend and Brother, shared his long-standing interest in the play. His journey with the play began through a fellow Brother, Major West, in his district, the Noble 9th Manhattan. The play, while not canonical Masonic ritual, offers an “interesting look into the background of especially Jubalum.”

Bro. Arce highlighted that the play is not part of standard Masonic work or ritual, making it openly discussable without revealing any secrets. Instead, it enriches the understanding of the Hiramic Legend by exploring the inner world of Jubalum, particularly his internal dialogue with his conscience. Bro. Gorham finds this conversation “actually really familiar,” drawing parallels to his own daily introspection and personal growth. He sees Jubalum not just as a villain, but as an “exemplar of a person” we can find commonality in the ongoing work of self-improvement, even outside of Masonry.

The conversation also touches upon the broader implications of the play, particularly the concept of Justice. Bro. Gorham introduces two types: “distributive justice,” which Jubalum sought in terms of opportunity and reward, and “retributive justice,” the punishment for his wrongdoing. This dichotomy, he explains, “rings true in this play,” highlighting the tragic clash between perceived entitlement and deserved consequence.

Ultimately, “The Defense of the Ruffians” serves as a “cautionary tale” that delves into themes of perceived injustice, entitlement, and the consequences of unearned gain. Bro. Gorham encourages a deeper look into the play, suggesting it can inspire “a deeper look within our ritual and ourselves.” He believes Jubalum’s inability to correct himself stems from his self-centeredness and a lack of belief in anything beyond his own universe. This fascinating exploration of a non-canonical work provides a rich opportunity for Masons and non-Masons alike to ponder universal questions of morality, ambition, and the true meaning of deserving.

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The Significance of the “Lost Word”

Brother Schick begins by drawing a parallel between the historical “Mason’s Word” and the concept of a “lost word” in Freemasonry. Historically, stonemasons developed a secret word or cipher system to communicate about labor costs and working conditions, especially during times like the plague when skilled labor was scarce. This secret allowed them to aid each other and maintain fair practices. If a master mason died before the annual communication, the word could be lost, severing that vital communication.

Allegorically, this “lost word” represents a disconnect from the divine. Just as the operative masons lost communication without the word, we, as speculative masons, can lose our “grand communication” or communion with the divine. The pursuit of this lost word, and the subsequent “regaining of the word” in higher degrees like the Scottish Rite and Royal Arch, symbolizes our journey to re-establish that connection.

Divine Madness and the Proofs of Moses

A fascinating concept introduced is “theomania,” or divine madness, as described by Plato. In antiquity, hearing voices or experiencing wonders, like Moses at the burning bush, wasn’t necessarily viewed as mental illness but as a divine gift and an opportunity for profound transformation. This “ecstasy”—being “out of your normal mind”—can lead to beneficial outcomes for an individual or their community.

Moses’ demand for a “name” and “signs” serves as a crucial test to discern genuine divine communion from mere delusion. The revelation of “I am that I am” and the secret four-letter name of God, the Tetragrammaton (Yod-Heh-Vav-Heh), are presented as proofs of legitimate divine communication.

A Legacy of Transformation

Brother Schick emphasizes that the story of Moses, ubiquitous even among those who aren’t religious, speaks to a transformative divine communion that profoundly changed history. Moses’ initial feelings of inadequacy, coupled with his eventual cooperation with his brother Aaron, serve as a model for Masons today.>

Just as Moses and Aaron, with their diverse skill sets, brought about great transformation, so too can Brothers in a Lodge, by working together on community projects, create meaningful change. The story of Moses, therefore, is not just a historical or biblical account, but a timeless allegory that inspires Masons to understand their journey, embrace personal transformation, and collectively impact their communities.

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