Thursday, January 19, 2012 at 08:10PM Protocol and Etiquette Concepts
PROTOCOL: The established rules of behaviour for formal occasions.
ETIQUETTE: The customs or rules of behaviour regarded as correct in social life, or in professional interaction and official intercommunication.
Monday, January 2, 2012 at 08:23PM (Presented by R. W. Bro. Leonard G. Bedford – Prince Edward District Deputy Grand Master at the Banquet at The Belleville Temple Lodge # 123)
;)
The three degrees in Masonry teach lessons about events and practices that are important for an individual to learn and live by in their everyday lives. I feel it is important that we share those lessons and ideals with our friends and neighbours and encourage them, through our actions that we live by the standard of conduct we as Masons have learned and chosen to live by.
I read some time ago a few reasons why men should become Masons, and I thought this might be a good time to share those with you. They inspired me to think about why I became a Mason and I am sure you could probably come up with many more:
Tuesday, December 13, 2011 at 07:10PM (Presented by R. W. Bro. William Lewis – Senior Deacon of Trent Lodge # 38)
The following was a presentation given by R. W. Bro. William Lewis on the occasion of the official visit by the Prince Edward District Deputy Grand Master R. W. Leonard G. Bedford.
The presentation was based on the original speech given by W. Bro. H. Evan Woodhead. FCF.
;)
We are told that the traditional purpose of Freemasonry is "to make good men better". I have heard many fine and prominent Masons say this, and do so with pride. But if you ask them to be more specific: "how does it do that?" or "better in what way?" the answer is often vague, rambling, unfocused and confusing.
They usually hit several good and important themes, like encouraging high standards of ethics and morality, promoting personal development, preserving tradition, and maintaining a global fraternal network. But in the end the purpose is less than clear.
Worse still, they sometimes say "What each person gets out of it is different" or "You get out as much as you put in" and leave it at that.
Those things are true. But this is not what I think we should give as an answer. In answering the question, we will consider two levels. The basic or surface level and a deeper, more complex level.
Let's start with the basic level. I find it fascinating that an institution as old as ours does what Steven Covey calls "Starting With The End In Mind".
The ritual for the Initiation Ceremony gives us the foundation for this whole consideration of purpose. Every candidate is required to confirm that his purpose in joining is self improvement. Specifically, that he comes to us because of a "general desire for knowledge and a sincere desire to render himself more extensively serviceable to his fellow creatures".
We have already confirmed that he is a good man. We have made investigation into his character. We have received assurances regarding his faith. We now formally confirm his purpose in joining. He asserts that he is here to make himself better. To gain new knowledge. To make himself more serviceable. To become more useful. To expand and improve his capabilities.
Clearly, in joining Freemasonry the candidate expects to learn things he did not know and pick up new skills or improve those he already has. So, exactly what knowledge and skills are we talking about?
Morals and Ethics.
Despite the emphasis it receives, this is the most superficial layer of all. It is taught explicitly in the ritual. Reinforced and emphasized through memorization. This element of Freemasonry was clearly an essential and integral part of Masonry at least as far back as the mediaeval Masons Guilds.
Even the earliest of the existing manuscript constitutions, or "old charges" place a central emphasis on the importance of ethical behaviour, and the Schaw Statutes (1598/99) emphasize the importance of memorization. Note also the parallel to modern Professional Associations.
Mental Skills.
By developing the power of memory through practice. By teaching mnemonic techniques and providing tailor-made examples for their practice and improvement. Memorization used to be a skill widely taught and practiced in the schools.
Today's pervasive access to reference material has reduced the need for this skill, and the schools have switched to develop other abilities. And so Masonry has emerged as somewhat unique in fostering and developing our internal mental capacity, honing the ability to function at a high level without recourse to books or computers.
Clearly, high moral standards, ethics, and mental acuity are of use in every aspect of life. But there's more. There are also opportunities to learn a wide range of skills that are useful on the job and help a man progress in his career, as well as being beneficial in a social context.
In the earliest days of the fraternity, this teaching encompassed the educational needs of the operative stone mason of all levels and types, from apprentices, through journeymen builders to the planning, design, and management of the craft in general and each building site in particular. Today, many of the same talents apply to every vocation and walk of life.
Public speaking, both extemporaneous and prepared, would be developed through the practice in the delivery of memorized ritual, and in making motions, delivering committee reports, toasts, or other speeches.
Protocol and Etiquette.
Many work places have abandoned business suits in favour of casual dress, and our society is much less formal than it was in past generations. Nevertheless, there is a level in every industry and very organization at which it becomes important to know these things. Breaches of the rules of polite society can derail a young man's career... Without his ever knowing why. Where else will he learn about:
And before we leave the topic of protocol and etiquette, ask yourself just in general, how much does it differentiate a man from the rest of the staff if he can move in such an environment with ease? How does he look to Senior Management, if he can accept such an invitation on short notice since he has his own tux, knows how to behave, and is as relaxed as if he does this kind of thing every month?
Parliamentary procedure or Roberts Rules of Order, as it is more commonly known. Committee structures and formal procedures for managing discussion and decisions are confusing and intimidating to those who are not conversant with them. Opportunities to learn these things are rare. But with the skills learned through Masonry, a man could enter this sort of environment in a work context and instantly look experienced and capable.
Organization, administration, and leadership are all skills that can be learned and honed by participating as an officer. The chairs are arranged in a progressive pattern, with different skills and abilities needed for each, but in a sequence that builds up the officer's abilities to enable him to handle the "general management" responsibilities of the Worshipful Master.
As officers progress through the chairs, these skills (if they do not already have them) are taught to them by their more senior brethren. This is not just theory, but "experiential learning" which includes hands-on experience and the opportunity to try their own ideas and test the theories they have learned.
The Deeper Level
I have spent a lot of time talking about Masonry Making Good Men Better on the surface or basic level. There is also a deeper level. This is more difficult to describe specifically, because it truly is completely different for each of us.
What happens at this level depends upon our unique needs, and of course upon how hard we work at it. In general however, it comes as a gift to us, a secondary benefit of working through the surface layer of self improvement.
It may be a form of Enlightenment, as all the other knowledge comes together and becomes something bigger than the sum of the parts. It may be a breakthrough in understanding some specific part of what we have studied.
It can manifest as promotion at work, professional recognition, self confidence, improved relationships, financial success, or pure peace of mind.
I don't want to make it sound too mystical, but the benefit we find at this deeper level is often very strange. It is usually not something we came consciously looking for, but something we found along the way, and at just the time we needed it. You will find that every Mason who has been active in the craft over a prolonged time has stories to tell of the strange and obscure ways that he has benefited from his membership.
But all of them stem from a sincere and dedicated program of continuing education, self study, introspection, open-minded discussion, and all other intellectually honest means. People who expect the good things in life to be immediately showered upon them like manna from heaven go away disappointed. But those who persevere and participate fully are richly rewarded.
Tuesday, December 13, 2011 at 01:52PM (presented by R. W. Bro. Leonard Bedford – D.D.G.M. of Prince Edward District on the occasion of his official visit to Trent Lodge # 38)
;)
This evening my talk is called HUMILTY and it is based on a talk by R. W. Bro. Wayne Martin, DDGM. Frontenac District 2010 - 2011.
Of all the virtues and attributes propounded by Craft Masonry, the most obscure, overlooked, and yet all-persuasive is also one of the most vital and essential to our order. It is found as a continuing theme in the great religions of the world. It is basic to many of the other virtues, yet is for many people, one of the most difficult to apply. This virtue is HUMILITY.
Our rituals in Craft Masonry do not make direct reference to this virtue except in our attitudes to the G.A.O.T.U. It is not listed as one of the four cardinal virtues, or the three theological ones. In our relationship to each other, and as Masons, we are admonished about the essential nature of humility only once, in the General Charge to the brethren at installation; yet it must, of necessity, be presented in varying degrees throughout our work. It has been said, in fact, that the totality of our ceremonies is really a continuing lesson in humility, and therefore need not be expounded upon further in our allegories and mysteries.
The preparation of a candidate for our ceremonies is of itself a humbling experience. Divest a man of his normal apparel, deprive him of all signs of materialistic possessions - watches, rings, money - hoodwink him, lead him into unknown surroundings to hear unknown voices ask him personal questions about his fundamental beliefs; yes, it is truly a humbling experience.
Our lesson in humility has just begun. Throughout the course of the three degrees our candidates are told what to say, where to go, where to sit, when to stand, walk, sit and speak. They are dressed in an inferior manner, presented with an unadorned apron, and treated generally as a neophyte in the counsel of the skilled and learned.
As a Craftsman our candidates are told that they may offer their sentiments and opinions under the superintendence of an experienced Master.
Upon receiving their third degree our candidates have earned the right to become an equal among equals. We have informed them that "he who is placed on the lowest spoke of fortune's wheel is equally entitled to our regard." The only distinctions within the lodge are merit and position, and the W. Master might readily be a man of limited wealth, social position, and formal education. The labourer sits as an equal with the professional; the clerk with the judge, the scholar with the student. Each has the same voice in the affairs of the lodge.
Perhaps because it is not specifically emphasized in our lectures, or stressed in our instruction to the candidate, all too often the lessons of humility are missed or forgotten. They are veiled in our allegory and we devote little time or effort in bringing them out. Yet it becomes virtually impossible to practice true brotherly love without genuine humility, because only the truly humble person has shed the trappings and motivations of self-interest. His concerns and feelings are for his fellow man, rather than for himself.
He has been able to widen his sphere of interest, compassion, and action to encompass all with whom he comes in contact. This is not to say that he lacks strength of character or personality, that he has no personal pride or self-esteem. To be humble is not to lack confidence in one's own abilities.
Let us then take heed of the General Charge and as we attempt to influence new members to our order, search out "the man, who, without courting applause is loved by all noble-minded men, respected by his superiors, revered by his subordinates; who never proclaims what he has done, will do, can do, but where need is will lay hold with dispassionate courage, circumspect resolution, indefatigable exertions, and a rare power of mind, and who will not cease until he has accomplished his work; but who then, without pretension retires into the multitude, because he did the good act, not for himself, but for the cause of good".
We hope that those who join our fraternity do so for the right reason. We hope they accept a chair for the right reason and stand for an elected office in their own lodge, district, or Grand Lodge for the right reason. We hope they will be motivated NOT by self-glorification - the largest and brightest apron - the power or prestige of the position - or the accolades and attention that is accorded to rank - but “because he did the good act, not for himself, but for the cause of good.
Brethren if our motivation is to serve the order and contribute to the advancement and well being of our craft, then we will know that this virtue called "HUMILITY" has its own reward, and we will have learned what it truly is to be a MASON.
Brethren - Remember
Good People do Good Things for Good Reasons.
Thursday, November 17, 2011 at 12:48PM (presented by R. W. Bro. Leonard Bedford – D.D.G.M. of Prince Edward District on the occasion of his official visit to Stirling Lodge # 69)
;)
The Cable-Tow, we are told, is purely Masonic in its meaning and use. It is so defined in the dictionary, but not always accurately, which shows that we should not depend upon the ordinary dictionary for the truth about Masonic terms. Masonry has its own vocabulary and uses it in its own ways. Nor can our words always be defined for the benefit of the profane.
Even in Masonic lore the word cable-tow varies in form and use. In an early pamphlet by Pritchard, issued in 1730, and meant to be an exposure of Masonry, the cable-tow is called a “Cable-Rope,” and in another edition a “Tow-Line.” The same word “Tow-Line” is used in a pamphlet called “A Defence of Masonry,” written; it is believed, by Anderson as a reply to Pritchard about the same time.
In neither pamphlet is the word used in exactly the form and sense in which it is used today.” In English lodges; the Cable-Tow, like the hoodwink, is used only in the first degree, and apparently has no symbolical meaning at all. In American lodges it is used in all three degrees, and has almost too many meanings.
As far back as we can go in the history of initiation, we find the cable-tow, or something like it, used very much as it is used in a Masonic Lodge today. No matter what the origin and form of the word as we employ it may be. Whether from the Hebrew “Khabel,” or the Dutch “cabel,” both meaning a rope - the fact is the same. In India, in Egypt and in most of the ancient Mysteries, a cord or cable was used in the same way and for the same purpose.
The meaning, so far as we can make it out, seems to have been some kind of pledge or a vow in which a man pledged his life. The cable-tow, then, is the outward and visible symbol of a vow in which a man has pledged his life, or has pledged himself to save another life at the risk of his own. Its length and strength are measured by the ability of the man to fulfill his obligation and his sense of the moral sanctity of his obligation - a test, that is, both of his capacity and of his character.
If a lodge is a symbol of the world, and initiation is our birth into the world of Masonry, the cable-tow is not unlike the cord, which unites a child to its mother at birth; and so it is usually interpreted. Just as the physical cord, when cut, is replaced by a tie of love and obligation between mother and child, so, in one of the most impressive moments of initiation, the cable-tow is removed, because the brother, by his oath at the Altar of Obligation, is bound by a tie stronger than any physical cable.
What before was an outward physical restraint has become an inward moral constraint. That is to say, force is replaced by love - outer authority by inner obligation - and that is the secret of security and the only basis of brotherhood.
The cable-tow is the sign of the pledge of the life of a man. As in his oath he agrees to forfeit his life if his vow is violated, so, positively, he pledges his life to the service of the Craft. He agrees to go to the aid of a Brother, using all his power in his behalf, “if within the length of his cable-tow,” which means, if within the reach of his power.
How strange that any one should fail to see symbolical meaning in the cable-tow. It is, indeed, the great symbol of the mystic tie, which Masonry spins and weaves between men, making them Brothers and helpers one of another.
But, let us remember that a cable-tow has two ends. If it binds a Mason to the Fraternity, by the same fact it binds the Fraternity to each man in it. The one obligation needs to be emphasized as much as the other.
Happily, in our day we are beginning to see the other side of the obligation - that the Fraternity is under vows to its members to guide, instruct and train them for the effective service of the Craft and of humanity. Control, obedience, direction, or guidance - these are the three meanings of the cable-tow, as it is interpreted by the best insight of the Craft.
Of course, by Control we do not mean that Masonry commands us in the same sense that it uses force. Not at all, Masonry rules men as beauty rules an artist, as love rules a lover. It does not drive; it draws. It controls us, shapes us through its human touch and its moral nobility. By the same method, by the same power it wins obedience and gives guidance and direction to our lives. At the Altar we take vows to follow and obey its high principles and ideals; and Masonic vows are not empty obligations - they are vows in which a man pledges his life and his sacred honour.
The old writers define the length of a cable-tow, which they sometimes call a “cables length,” variously. Some say it is seven hundred and twenty feet, or twice the measure of a circle. Others say that the length of the cable-tow is three miles. But such figures are merely symbolical, since in one man it may be three miles and in another it may easily be three thousand miles - or to the end of the earth.
For each Mason the cable-tow reaches as far as his moral principles go and his material conditions will allow. Of that distance each must be his own judge, and indeed each does pass judgment upon himself accordingly, by his own acts in aid of others.
Brethren, remember your obligations and ask yourself, - how long is my cable-tow and am I fulfilling my obligations?
