~ published in Oregon Pacific Odd Fellow (monthly periodical) ~

That Last Fly
18	The Tolerance of Odd Fellows presents a nucleus which gathers within its orbit persons of diverse opinions As if to bow to Political Correctness, which posits multiculturalism and equal Comfortable Access for All, the title of this part comes from a non-European, non- Christian worldview, that of a Native American tribe of the northern woodlands. In winter these people resided in longhouses, which consisted of a fairly permanent pole frame covered seasonally with bark panels. The camp story that comes down from this is called The Last Fly, and comes from a time that in Europe is called the medieval period.
19	Winters were long, cold, and very snowy, so they spent lots of time within what were basically big bark tunnels. They made an effort to kill all the flies and mosquitoes in their living space. The mosquitoes were killed because they bit you. The Americans knew that maggots and flies were the same creature in different phases of life, which contemporary Europeans did not. The Europeans believed that rotting meat generated maggots. The Americans thought the opposite: that flies somehow made meat rot to favor their offspring. So they went after the flies to prevent their meat going bad. But, as the story goes, you could get all the mosquitoes, but there will always be one more fly. This they concluded because even though there were no apparent flies, some meat always seemed to not make it, so there must be a fly somewhere.
20	Part One addressed what is political, as well as the non-distinction of religion and politics in pre-modern political systems. That systems of politics and religion are what the Order must refrain from relating was also addressed. It would be wonderful if a heavily slamming Inner Door could stoutly exclude the political from our Lodges and Camps. We admit no political, sectarian, or other improper debate, in the ideal. In reality, the political seems as difficult to purge as that last fly.
21	Systems of religious and political beliefs express the core values and world-views of their adherents. There are so many ways to interpret this world and the proper human place within it. Based on these, some sects and factions posit the highest realization of human duty is in active engagement with the world, while for others the ideal is withdrawal into a life of contemplation and prayer. Some hold the world is wholesome and an acceptable focus of our interest, while other find it wretched and to be shunned in favor of other ways of being in this life or after death. Their approaches to what should and should not be done, when and how, are likewise varied.
22	These views shape and color their opinions on particular matters. Even to name some of these is to stir controversy. What should be eaten, how one should dress and groom, whom one lives with and touches and in what manner, what work should be done, how devotions should be offered, how often and at what pace; on all such and much more there is disagreement.
23	What does it mean to the Order? Why are political and sectarian matters so proscribed? As the Charge puts it, it is because these cause ill will and division among people. Political activity consists almost entirely of getting someone to do something, willing or not. The traditional formula is that this can be achieved by coercion, persuasion, or deception. Obviously few are pleased to be forced into doing something, and will attempt when possible to resist or evade the coercion. Sometimes this coercion is still done in the old style: go in force, kill the resisting, appropriate their possessions, and enslave the survivors. Clearly this is little advanced from the aggression of animals: the stronger takes, and the weaker gets what, if anything, remains. Too many throughout history have interpreted the Holy Bible as sanctioning such action by their faction against some another.
24	Partisans and sectarians use less brutal coercion to force the acceptance of their mandates, especially when they can enlist the power of the state to enforce them. Those of differing bent are fined, specially taxed, restricted to living only in certain places, and otherwise oppressed. Such things surely show little respect for their dignity and none for them as brothers and sisters.
25	Deceptive measures range from outright lies presented as true facts to the more common and subtle methods of mixing lies and truth or presenting only a selection of facts presenting their position in a positive manner. This attempts to have the person come to a different conclusion than would be the case if fully and truly informed. All of this follows from an opinion than it is so much better for the other person to do what the partisan or sectarian desires that any means are acceptable because “it’s for their own good.”
26	Persuasion and argument are considered by some to be the only honorable means of politics. Sometimes it is difficult to tell where coercion ends and attempts at persuasion begin. Partisans and sectarians often believe the truth of their particular views is plain and obvious. Accordingly, if the person they attempt to persuade does not accept their arguments, they conclude they simply have presented them well enough, and do so again. Sometimes people will assent to their arguments just to avoid hearing the spiel yet again.
27	When people have differing views on things quite important to them, what’s to be done? There are several approaches. One is to let the factions contend, each intent on establishing the dominance of their own views. Another is the “polite silence,” which asks that no opinion be voiced. Yet another is the “mush” approach, which holds the every position should be represented a little but none too much.
28	Clearly the first approach is unsuitable for our work and goals. Partisans slip easily into seeing those of other views not as their brothers and sisters to be cherished and protected, but only as opponents to be defeated or neutralized. Too often their desire for the ascendancy of their positions leads them to consider the ethicality of their methods a minor concern. Neither befits the Heart-in-Hand of the true Odd Fellow.
29	The plainly political usually can be seen as such, although again it is easier to see someone else’s views as political than one’s own. Questions of candidates, ordinances, bond measures, whether a government is pursuing a wise or appropriate course in some matter, are easily seen as political matters, and our door is shut to them. This is an election year in our nation, and we must be careful not to let its passions intrude into our work. Given the current state of affairs, the outcome is certain to displease about half of our brothers and sisters.
30	Religious matters are not so easily dealt with. Each honest person will admit that they think that their own religious beliefs are Truth. For a spiritual person, these beliefs are the very core of their being and the way they understand their meaning and purpose in life. For such persons, and our Lodges and Camps are gatherings of such persons committed to working together, the “polite silence” and the “mush” approaches are most unsatisfying. No one, I think, offers his or her devotions to the Amorphous Consensus.
31	This is the challenge of our Teachings, especially those of the Encampment Rituals. We posit Tolerance, the noblest and most difficult human endeavor. This means that each is allowed the full expression of religious belief, in the manner their religious system practices it. We of differing views are called to respect and honor those of their brothers and sisters, not because we agree with them or even find them acceptable, but because they have the same right to choose their own way as we do ourselves. If another thinks differently on whether one should pray at sunrise, we are called not to judge our brothers and sisters whether they do this or not.
32	It took me personally a long time to rise to anywhere near this exalted level. Not being an adherent of the majority religion, I would bristle when a meal or event was blessed in a manner consistent with that faith’s practice. The Order’s teaching of Tolerance has taught me how to rise above such sectarian discomfort, and to see it as a spiritual expression done in a form consistent with that devotee’s faith commitment, and not taking offense when none is intended. It also implies that when a meal is blessed to the Goddess or some other non-majority religious expression is made, in the form customary to those faiths, that our members of the majority faith commitment will accept this in like manner.
33	How we handle our internal political matters may be that last fly. The tension between our visionary ideals and our actual form and practice has often generated such. A recent example is to which branches our sisters should be eligible. Perhaps the longest running political question in the Order has concerned use of the drug ethanol. One lesson on this comes from our history of the “Maryland reform” at the very beginning of our Order in North America. Many thought the Order’s reputation would be improved by eliminating alcohol from Lodge meetings. Lodges then met in public houses, which the “Host” sponsored because the Lodge meeting generated sales and revenue. The “Maryland reform” meant this revenue stopped abruptly, and the infant Washington Lodge found no Host interested in providing their venue. Since the word spread faster among the “Hosts” than the public, the Order had the worst of both: a reputation among the public for drinking, and among the Hosts for not drinking. Washington Lodge had to meet in Wildey’s own house for some time. Those who wish even the best-intended changes in our Order should look to this example, and consider possible unintended consequence.
34	Maybe that last fly concerns other internals. Many, particularly veteran members, have distinct ideas what should be done in Lodge and how. (I have some myself.) I know some members who even dislike doing our Rituals with some others, because of minor differences of view on how they should be conferred. This is petty politics, but some members can become pretty disagreeable when they don’t get their own way, and this does our Order little good.
35	Our own example of Tolerance, of living Friendship, Love, and Truth (or not) is what will convince the world whether we have the answer and the way to unite all into Peace and the service of humanity. We must make clear that the Holy Bible is our symbol of Divine Love and Wisdom trying to get through to us, so it cannot be misunderstood as limiting our Tolerance to just some faith and sects. We are called to lead humanity to a state never yet achieved, but if something in our Lodges smells a bit rotten, maybe we need to look for that last fly.
	In Faith, Hope, and Charity, Robert Leo Wilderson Grand Patriarch

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