The  Miter and the Trowel

Part II
by William G. Madison, MPS


(Part I of this examination of the
Catholic Church and the Masonic
Fraternity is in the August 1996 issue of
the philalethes.)

The New Crusades

On his election in 1878, Leo XIII
must have felt himself under grievous
political pressure. His predecessor, Pius
IX, had lost control of the Papal States.
With their loss, the Vatican had been
stripped of the remnants of its temporal
domains. It is easy to imagine Leo feel-
ing that, though history might brand
Pius as the Pope who lost the Papal
States, it would look on him (Leo) as
the Pope who failed to recover them.

Leo (Vincenzo Pecci)19 had advanced
rapidly in the Church following his
ordination in 1837, being named to his
first important post only a few weeks
thereafter. In less than four years he was
named delegate to Perugia.20 His initial
tenure in Perugia was only two years,
but in that short time he established a
solid reputation as a liberal, and a social
and political reformer.

In 1843 he was appointed nuncio to
Brussels where he served for three
years. Much of his time and energy
during this period was spent in mediat-
ing an educational controversy which
had been raging for some years. That
he was successful speaks well for his skill
in diplomacy and his tact.

He was appointed Archbishop of Pe-
rugia in 1846, only nine years after
being ordained. He was named a cardi-
nal priest in 1853 by Pius IX.

During his entire priesthood in Italy,
he worked tirelessly to improve both the
intellectual and the spiritual level of the
clergy, and to achieve some measure of
social reform.

Somewhat later his further advance-
ment was compromised by his very
lukewarm support of the Syllabus Er-
rorum, which had been published by
Pius IX in 1864. He was reestablished
to favor in 1870, however, by his
vigorous protests against the seizure of
the Church's properties and the loss of
the Pope's temporal powers. In 1877 he
was appointed Camerlingo 21 and
brought back to the Vatican.

Following the death of Pius IX in
1878, Pecci was elected Pope on the
third ballot. Presumably, the Sacred
College was concerned by the possi-
bility of interference in the electoral
process by the Italian government;
hence felt itself under pressure to con-
clude the election as quickly as possible.
Sixty-eight years old at the time of his
election, he must have been regarded as
a short term fill-in. In one of history's
ironic twists, he reigned for twenty-five
years.

During his reign, Leo significantly ad-
vanced and liberalized Catholic educa-
tion and politics on a world wide basis.
He worked to arrive at an accommoda-
tion between science and the Church.
In all areas, however, he seemed to be
unable to recognize that natural science
or education or political science could
walk hand-in-hand on an equal footing
with the Church, 22,23 in his view, the
Church must always be supreme.

One must sympathize with Leo,
whether or not one agrees with him. He
was a liberal and a reformer by inclina-
tion, but had committed himself and his
life to a conservative institution. He had
given his life to the Church, and had
seen the Church stripped and beggared.
He had seen the Church, which had
never hesitated to use both its political
and spiritual power to achieve its ends,
forced now to rely strictly on its spir-
itual power. The political power was
gone. The ability to use political power
for spiritual ends, or spiritual power for
political ends was gone. The Church
was groping, trying to learn the rules of
a new ball game. The Church to which
Leo had committed his life in 1837 was
not the same Church which existed
after 1870. With the Age of Enlight-
enment sweeping the world, he was an
essential liberal bound with unbreaka-
ble ties to a conservative institution.

In an attempt to come to terms with
his times Leo issued a series of pro-
nouncements. During his reign he
issued a total of 117 bulls and encycli-
cals, or an average of nearly five per
year. This almost doubles the number
written by any preceding Pope.

Leo's more important pronounce-
ments [in terms of their effect on
Freemasonry] are:

 Diturnum (1881)22

 Etsi nos (1882)23

 Humanum genus (1884)3l

 Officio sanctissimo (1887)24

 Ab apostolici (1890)25

 Custodi di quella fede (1892)26

 Inimica vis (1892)27

 Praeclara (l894)28

 Annum ingressi (1902)29

A curious parallel exists between the
emotions reflected in these pronounce-
ments and the set of emotions through
which an individual passes while deal-
ing with extreme trauma or loss.30
"Diturnum " sees him denying the effects of
the Enlightenment (nationalism, re-
ligious tolerance, . . . ), seeing them
only as minor perturbations on the
political scene. " Etsi nos" sees the
denial continue, but with the begin-
nings of anger. The anger peaks in
"Humanum genus." "Officio sanctis-
simo" to "Inimica vis" sees the pro-
gression from anger through bargain-
ing (with political powers and the
national bishops primarily) to, finally,
depression. The depression comes
through quite clearly in "Inimica vis"
and " Praeclara. " And finally he re-
ceives the blessing of acceptance. This
acceptance is seen in " Annum in-
gressi"; not acceptance of the Enlight-
enment or of nationalism or of Ma-
sonry, but acceptance of the idea that
there exist things which cannot be
changed, even when wielding the total
power of the Catholic Church. Leo fi-
nally seemed to realize and accept that
the Church he knew as a young man
was gone forever and that the new
Church must find a new path.

He was forced to watch the encroach-
ments of the effects of the Enlighten-
ment, especially nationalism, on the pre-
rogatives Church, and was powerless to
halt them. He was a prisoner of the
times. His voluntary imprisonment in-
side the Vatican was but a pale re-
minder of that more galling prison, the
times in which he lived. Freemasonry,
in many ways the visible embodiment
and bulwark of ideas which were hateful
to him, must have become to him the
symbol as well as the agent of the wan-
ton destruction of that which he held
dear.

The publication of " Humanum
genus" is now quite understandable.
This bull, published in 1884, is held up
within the Masonic Fraternity as the
arch type of anti-Masonic propoganda,
and Leo XIII as one of the chief per-
secutors of the Craft. As in the case of
"In eminenti," "Humanum genus"
accuses the Craft of many things of
which the Craft is actually quite proud,
advocacy of separation of church and
state, freedom of conscience and re-
ligion, equality of all people under the
law, &c.31 By implication, since th~
Church condemns Freemasonry for its
defense of these ideas, frequently the

Masonic perception is that the Church

is unalterably opposed to them.

112

Unfortunately, the inaccuracies and
distortions contained in " Humanum
genus" have driven a wedge between
the Fraternity and the Church which
has thus far been impossible to totally
overcome.32 But in fairness,
"Humanum genus" must be seen as
but one of a series of pronouncements
which are products of the times as much
as of the man.

Within a very few months of the publi-
cation of "Humanum genus," the
American bishops, meeting in plenary
council in Baltimore, published a pas-
toral letter not only vigorously
supporting "Humanum genus," but
also effectively shutting off any debate
by the faithful.33 The problem is that
such a document only serves to exacer-
bate the lack of understanding between
the Church and Freemasonry. For
whatever reason it was written, the
ultraconservative message it conveys
runs counter to the core teachings of
Freemasonry. Hence, it magnifies the
distance between the Church and the
Craft.

A New Dawn?

In 1903 Leo XIII dies and is replaced
by Pius X, who ruled for eleven years.
Pius' successor, elected in 1914, was
Benedict XV.

In 1917 Benedict promulgates a new
code of canon law, containing Article
2335 . Article 2335 explicitly forbids
access to Freemasonry, under punish-
ment of automatic excommunication.34
Nothing further is officially heard from
the Church for many years.

The election and regime of John
XXIII in 1978 seems to signal a change
in wind direction, but there is no
change in official position. This must
await the election of Paul VI in 1963,
which sees a partial relaxation in the
Church' s position on many items.
"Unitatis redintegratio" and "Nostra
aetate" are published, recommending
tolerance and open dialog with non-
Catholic believers. 35 This spirit is car-
ried further by Vatican II, as pro-
claimed in the declaration "Dignitatis
humanae." 36

This new spirit of openness under
Paul even permits the clergy to openly
disagree with the hierarchy. This is no-
where better exemplified than in a book
written by the Spanish Jesuit J.A. Fer-
rer Benimeli, SJ. His book, La Ma-
soneria Despues del Concilio (Masonry
since the [Vatican] Council), published
in 1968, argues that the bans of the
Papal Bulls should not be extended to
the regular Grand Lodges. 37

In 1971, two English Freemasons are
specifically permitted by the Holy See to
join the Church without renouncing
their Mason affiliations. 38 This had
happened before in many parishes, but
1971 marks the first occasion on which
the Vatican had explicitly given its
permission.

The capstone, however, comes in
1974. In that year, the Congregation for
the Doctrine of the Faith reinterprets
Article 2335 of the code of Canon Law,
saying that it only pertains to Lodges
known to be hostile to the Church. 39
Further formalizing this more permis-
sive attitude, the new code of Canon
Law is published in 1983. Article 2335
is replaced in its entirety by the new
Article 1374, which only forbids asso-
ciation with organizations known to be
hostile to the Church.40 It appears that
major accommodations have been
reached between the Church and the
Masonic Fraternity.

         The End of the Story

With the pronouncement of 1974 and
the wording of the new Article 1374,
there is general feeling that the door is
open for cooperation and brotherhood
between the Church and Freemasonry;
that the period of ill will of the past two-
hundred years is at an end. This optim-
ism is soon called into question.

The twenty-year period of toleration
and dialog beginning with the election
ofJohn XXIII in 1958 is placed in jeop-
ardy in 1978 with the election of the
conservative John Paul II.

Only days before the new Article 1374
is to go into effect at the end of 1983, a
new pronouncement ("Quaesitum
est") is issued by the Congregation for
the Doctrine of the Faith under a new
Prefect, supposedly "clarifying" the
1974 pronouncement; actually re-
versing it. This same pronouncement
also compromises the wording of Article
1374, in effect saying "The Article
doesn't really mean what it says. Noth-
ing has changed." 4l As a result many
Chatholics are basing their actions vis-a-vis
Freemasonry on the 1974 pronouncement, ig-
noring the 1983 "clarafication. "

Since that time (1983) there have been
numerous voices within the Catholic
Church calling for a relaxation of the
Church's attitude toward the Fraternity.
Also, some dioceses are rejecting the
authority of "Quaesitum est," basing
their decisions regarding Masonic
membership only on Canon 1374. The
rationale for this stand is that
"Quaesitum est" was promulgated
prior to the effective date of Canon
1374; hence Canon 1374 supersedes
" Quaesitum . "

Nothing has emerged from the Vati-
can of an official nature, however.

So, while the future appears promis-
ing, the end of this bit of history has not
yet been written. When and how the
book will be closed must rest, as must
all things, in the hands of the Grand
Architect of the Universe.




           Notes

1. Claudy, C.H., Introduction To Frccmasonry
Temple Publishers, Washington, 1931; p 105 .FF

2. Masonically the Deity is frequently referred to
as "The Grand Architect of the Universe. " The
term has often been seized on by anti-Masons as
"proor' that Masonry worships a strange God.
Nothing could be further from the truth.

Masonry, while most definitely not a religion,
opens and closes its ceremomes with prayer. It
uses prayer as an integral part of all its ceremo-
nies including the conferring of its degrees. The
term is used in recognition of the disparate re-
ligious traditions which frequendy are attending
meetings. By using a term which has no associa-
tion with any specific sect or body of faith, each
individual attendee is free to mentally assign his
own name to the Deity, to frame the prayer in
the way which is most meaningful to him.

Rather than being separatist, the use of the term
reflects the Craft's attempt to accommodate all
religious tradition.

3. This idea is attacked in the bull "Diturnum"22
published by Leo XIII in June 1881.

4. Encyclopedia Britannica (1959), vol. XII p.
379, Inquisition, states:

" Soon the papacy managed to gain a share of the
spoils even outside the states of the Church, as is
shown by the bulls ad cxtirpanda of Innocent IV
and Alexander IV, and henceforward had, in
varying proportions, a direct interest in these
spoliations. In Spain this division only applied to
the property of the clergy and vassals of the
Church, but in France, Italy, and Germany, the
property of all heretics was shared between the
lay and ecclesiastical authorities. Venice alone
decided that all receipts of the Holy Of fice should
be handed over in full to the state. "

5. Henningsten, G. And Tedeschi,J., Thc Inquisi-
tion in Early Modcrn Europc, Northern Illinois
Univ. Press DeKalb, 1986; p. 131, "Toward a
Statistical Profile of the Italian Inquisitions, Six-
teenth to Eighteenth Centuries" states:

" If the Roman Holy Office was a victim of
Napoleonic looting~, other important provincial
Inquisitions, in Florence, Milan, or Palermo,
were victims of Jacobin riots or suppression of the
religious establishments which housed them.
The consequence was the large-scale destruction
or disappearance of their records. "

6. Henningsten, G. And Tedeschi, J., op. Cit. Pp
144-147

7 Henningsten, G. And Tedeschi, J., idcrn., The
figures quoted draw only on the period of the 1 6th
through the 1 8th centuries. No attempt has been
made to reflect trends from the 15th or earlier
periods; that is a subject for an entirely different
study.

8. We know nothing of the arguments with which
the Pope was persuaded to give his assent to
publication, however his agreement is quite out
of character. Clement XII is a friendly and out-
going man. A measure of his character and per-
sonality lies in his ability to maintain, even after
his election, a warm, cordial relationship with the
rabidly anticlerical Voltaire. But at the time of
his election in 1730, he was already 78 years old
and sick. By the time of the publication of "In
eminenti" in the eighth year of his reign he was,
in addition, blind.

Despite his infirmities which required him to
conduct most of the affairs of the Vatican from
his bed, he was generally an able Pope. His
ability, however, lay in areas of administration,
trade and finance. In areas of politics and di-
plomacy Papal influence continued the
downward spiral which had been evident during
the reigns of his several predecessors.

9. "In eminenti" states the penalties as:

"Wherefore We command most strictly and in
virtue of holy obedience, all the faithful of
whatever state, grade, condition, order, dignity
or preeminence, whether clerical or lay, secular
or regular, even those who are entitled to specific
and individual mention, that none, under any
pretext or for any reason, shall dare or presume
to enter, propagate or support these aforesaid
societies of Liberi Muratori or Francs Massons
[i. c., Freemasons], or however else they are called
or to receive them in their houses or dwellings or
to hide them, be enrolled among them, joined to
them, be present with them, give power or per-
mission for them to meet elsewhere, to help them
in any way, to give them advice, encouragement
or support either openly or in secret, directly or
indirectly, on their own or through others, nor
are they to urge others or tell them, incite or
persuade them to be enrolled in such societies or
be counted among their number, or to be present
or to assist them in any way; but they must stay
completely clear of such Societies Companies
Assemblies, Meetings, Congregations, or Con-
venticles, under pain of excommunication for all
the above-mentioned people, which is incurred
by the very deed without any declaration being
required, and form which no one can obtain the
benefit of absolution, other than at the hour of
death, except through Ourselves or the Roman
Pontiff of the time. "

10. As an interesting sidelight, there are many
recorded occasions when Freemasons in the mil-
itary on both sides of the American Revolution,
the War of 1812, and the Civil War would meet
together as Masons, exchanging fraternal aid and
asslstance.

11. Some authorities state that prior to the union
of the two English Grand Lodges to form the
United Grand Lodge of England in 1813, only
Christians (but not necessarily Catholics) could
become Freemasons, and that this requirement
was removed to its present condition with the
unification .

Mackey [Mackey, A.G. ENCYCLOPEDIA OF
FREEMASONRY,Jews, Disqualification of] dis-
putes this, stating that only in some of the Ger-
man Grand Lodges, most especially the
Prussian, was the restriction imposed. The re-
striction was removed at an early date due to
objections from the rank and file membership.

12. ROBINSON, J., Born In Blood, M. Evans
NewYork, 1989.

13. To cite one remarkable example, see: LEA
H.C., A History of The Inquisition In the
Middle Ages, New York, Harbor Press, v. 3 p.
317: "Portugal belonged ecclesiastically to the
province of Compostella, and the Bishop of
Lisbon, commissioned to investigate the Order
[of the Temple], found no ground for the
charges. The fate of the Templars there was
exceptionally fortunate, for King Diniz, grateful
for their services in his wars with the Saracens,
founded a new Order that of Jesus Christ, or de
Avis, and procured its approval in 1318 from
John XXII. To this safe refuge the Templars and
their lands were transferred, the commander and
many of the preceptors retaining their rank, and
the new Order was thus merely a continuation of
the old. "

14. LEA, H.C., op. cit., p. 316, "In Castile no
action seems to have been taken until the bull
Facicns misaicordiam of August 12,1308, was sent
to the prelates.... Fernando IV then ordered
the Templars arrested, .... There was no
alacrity, however, in pursuing the affair, for it
was not until April 15, 1310, the Archbishop
Gonzalo of Toledo cited the Master of Castile, .
.., to appear before him at Toledo.... The only
judicial action [in Europe, outside of France] of
which we have notice was that of the Council of
Salamanca . . ., where the Templars were
unanimously acquitted, and the cruel orders to
torture them issue the next year by Clement seem
to have been disregarded. "

15. NEWCATHOLIC ENCYCLOPEDIA(1967
ed.) CARDONARI (art.) One of the most in-
fluential of tfie numerous secret societies in 19th-
century Italy aiming at political and social bet-
terment.... Origin, Organization, Mcmocrship.
Many obscurities remain concerning the Car-
bonari (literally charcoal bumers).... It is
doubtful, however, that the Carbonari anteceded
the late 18th century, and is possible that the
society was introduced to Naples early in the 19th
century by returning exiles or by French troops.
. . . Most Carbonari were middle-class, militar-
ies, petty bureaucrats, or peasants. Their aim
was to win national independence, institute con-
stitutional and democratic reforms, and broaden
the franchise. Professedly they were Christians
although anticlerical, and they utilized Christian
symbolism ....

16. Qui pluribus - Published by Pius IX on
November 9, 1846 (To all bishops: on contem-
porary errors and the means of combating them)
Declares objective is to protect religion; to guard
papal possessions, rights, privileges. Attacks
compromises of indifferentism; condemns
rationalism and unlimited "progress"; con-
demns assault on celibacy of clergy; warns
against false teachers; points out communism as
contrary to natural law. Reminds rulers of duty
to protect, encourage, and foster religion. Ex-
presses his concern over the philosophical perver-
sion of the young; warns against the
contamination of anti-Catholic society.

17. Burns, E.M. Wcstcrn Ciuilizations, ThcirHistory
and ThcirCultu;cthird edition (1949), New York,
W.W.I. Norton, p.618 ff

18. Multiplices inter
Published by Pius IX on September 25, 1865

(At the Consistory: condemnation of Freemasonry
and other secret societies)
Accuses Masonic association of conspiracy against
the Church, God, and civil society, reproves
Catholic sovereigns for not uprooting this sect;
attributes revolutions and uprisings to Masonic
activity. Warns against designs of secret socie-
ties; denounces clandestine meetings, secret
oath, sanctions against violation of rules; renews
previous condemnations.

19. The biographical information on Pope Leo
XIII is taken from:

Encyclopedia Britannica, 1959, vol. 13, p. 928ff

20. Perugia at that time was a known center of
anti-papal secret societies, so it may be assumed
that it was during his two years in this post where
he was first exposed to the Carbonari, It is
possible that he was also first exposed to Freema-
sonry during this period. While it is not known
iftherewereLodgesinPerugiaatthattime, there
was a significant level of dual membership be-
tween the two organizations.

21. The camerlingo is chief financial offficer of the
Vatican. Always a cardinal. Between the death
of a Pope and the election of his successor, or at
any other time when there is a vacancy in the
Papacy, the camerlingo is in charge of Vatican
affairs .

22 . Diturnum Published by Leo XIII on June 29,
1881
(On the origin of civil power)
Maintains Christianity is safeguard to political
order, right to rule comes from God, people
respect legitimate authority; rulers seek common
good. Denies theory that civil society has arisen
from free consent of men, asserts all authority
comes from God even though men have a certain
freedom to choose such forms of government as
they deem necessary; condemns naturalism as
culminating in socialism, communism, nihilism
leading to government based on force and fear.
Urges bishops to instruct laity, to warn them
against forbidden sects, secret societies.

23. Etsi nos

Published by Leo XIII on February 15, 1882

(To the bishops of Italy: on conditions in Italy)

Sets forth dangers to Catholicism: interference
with Church; expulsion of religious from con-
vents; confiscation of Church property; sanction
of civil marriage, elimination of Church control
of education. Maintains Catholicism and nation
fall together: Christianity inherent in public life,
source of unity, safeguard of justice. Urges bi-
shops to stir people to work for preservation of
the faith by: 1) promotion of associations for
religious instruction, Catholic life, charity; 2) use
of press to disseminate truth: 3) care in selection
and education of priests.
24. Officio sanctissimo
Published by Leo XIII on December 22, 1887

(To the bishops of Bavaria; on the condition of
the Church in Bavaria)

Surveys history of Bavaria; deplores present
hostility toward Church; offers oounsel.

Stresses education of clergy in tradition of
Fathers of the Church: appropriate to vocation,
to contemporary apostolate of example, teach-
ing, refutation of error; emphasizes obedience to
hierarchy respect for civil authority. Urges edu-
cation of children under auspices of Church;
warns against Freemasonry.

25. Dall'alto dell'Apostolico seggio
(Ab Apostolici)
Published by Leo XIII on October 15, 1890

(To the bishops and people of Italy: on the de-
structive work of the Freemasons in Italy)

Recapitulates facts of warfare of Masons against
Church: overthrow of civil power of papacy;
suppression of religious orders; obligatory mili-
tary service for clerics; confiscation of Church
property; proclamation of civil marriage; State
control of education. Enumerates remedies: for-
mation of learned and holy clergy; Christian
education of youth, extirpation of evil doctrines:
defense of catholic truths; restoration of Chris-
tian family life, exposure of conflict as essentially
an attack on religion.
26. Custodi di quella fede

(to the Italian people: Freemasonry in Italy)
Published by Leo XIII on December 8, 1892
Details method of working against Freemasonry.
Warns Christians to be on guard against first
steps; parents to guard homes against infiltra-
tion; laity to shun nonreligious societies. Urges
setting up Catholic schools in opposition to
neutral; charity against philanthropy; religioui
asylums against houses of debauchery; Catholic
against impious press; Catholic congresses
against sectarian gatherings; Catholic circles
against lodges; mutual aid societies against Ma-
somc counterpart.
27 . Inimica vis

(To the bishops of Italy: Freemasonry in Italy)
Published by Leo XIII on December 8, 1892

Reiterates urgent necessity of combating evils of
Freemasonry, condemns claim that the State is
superior to the Church and can control property
and functions of the Church; entreats bishops to
work for conversion of victims of the sect, to
arouse in clergy and people zealous love for re-
ligion .
28. Praeclara

(To the rulers and nations of the world: appeal
for religious unity)
Published by Leo XIII onJune 20, 1894

Urges union with Church of Rome; calls for
unity of faith and government. Appeals to sepa-
rated Eastern churches, to recent schismatic
groups, to those in union with Rome (as
safeguard). Warns against Regalism and
Freemasonry; enumerates benefits of unity.

29.Annum ingressi

(To the bishops of the world; review of his pontifi-
cate)
Published by Leo XIII on March 19, 1902

Reviews twenty-five years of pontificate; warns
that liberty, peace are illusory apart from re-
ligion. Recalls instructions on Christian philoso-
phy, human liberty, Christian marriage,
Freemasonry, nature of the State, Christian con-
stitution of States, socialism, labor question, du-
ties of Christian citizens, and analogous subjects .
Encourages bishops to continued resistance of
persecutions. Describes existing conditions: dis-
order in social relations, in family life ; prevalence
of socialism and anarchism; unjust warring of
strong nations against weak; increase of arma-
ments. Urges resistance to atheism and Freema-
sonry; calls on press for defense of Church;
exhorts parents and teachers to give Christian
education to children, public offuials to demon-
strate firmness in defense of principle, integrity
of life.

30. Kubler-Ross, E, On Death and Dying, MacMil-
lan, New York, 1974
LC #69-11789

31. Humanum genus

Published by Leo XIII on April 10, 1884
(On Freemasonry)

Reviews wamings of previous pontificates; re-
calls own refutations of Masonic opinions . Treats
specifically of Masonic society and of organized
groups bound to Freemasonry by community of
purpose and thought. Defines aim as overthrow
of Christian order, teaching as naturalistic:
human reason supreme, teaching and authority
of Church of no civil consequence; no possible
certainty about God, soul, immortality;
complete equality of all men; State control of
marriage, education; moral license. Confirms
previous condemnations of Freemasonry; for-
bids Catholics to join Masonic sect; prescribes
Christian philosophy as protection against error;
urges clergy and laity to win men to the Church;
recommends membership in Third Order of St.
Francis, restoration of Catholic guilds or associa-
tions

32. As one example, "Humanum genus" con-
tained the following:

"Nay, there in them many secrets which re by
law carefully concealed not only from the pro-
fane, butalsofrommanyassociated, viz., thelast
and intimate intentions, the hidden and un-
known chiefs, the hidden and secret meetings,
the resolutions and methods and means by which
they will be carried into execution. Hence the
difference of rights and of duties among the mem-
bers; hence the distinction of orders and grades
and the severe discipline by which they are
ruled. "

This particular canard is usually attributed to
Leo Taxil. "Humanum genus" was published
in 1884, however, Taxil did not publish his em-
bellished form of this slander until 1891.

33. Summary of that portion of the pastoral letter
of December 7, 1884 which treats of Freema-
sonry.

Third plenary council of Bishops, held in Bal-
timore issues a pastoral letter completely
supporting "Humanum genus," condemning
Freemasonry and all " secret societies . " Strongly
discourages any lay questioning of the matter,
apparently blocking any possibility for exception
or compromise; "Whenever, therefore, the
church has spoken authoritatively with regard to
any society, her decision ought to be final for
every Catholic. He ought to know that the church
has not acted hastily or unwisely, or mistakenly;
he should be convinced that any worldly advan-
tages which he might derive from his member-
ship of such society, would be a poor substitute
for the membership, the sacraments, and the
blessings of the Church of Christ; . . .

34. In 1917 Benedict XV promulgates new code of
Canon Law containing Art. 2335, which con-
demns Freemasons to automatic and irrevocable
excommunication .

I have been unable to find the text of Canon 2335
(1917) in English. The following is a precis pre-
pared for use by the Catholic faithful.

d) Those who enroll themselves in Masonic sects
or other similar associations the very purpose of
whose being, or at least whose activity is con-
cerned with plotting against all lawful authority,
and especially against that of the Church are also
guilty of a crime of disobedience. The penalty in
these cases is excommunication I . s ., reserved
simply to the Holy See. Clerics and religious are
to be punished as set down in the previous para-
graph, besides the fact that such cases are also
referred to the Holy Office.

35. The pertinent pronouncements of Paul VI
Unitatis redintegratio
Published on November 21, 1964

Decrees positive Catholic response to ecumenism
as a means to bring non-Catholic believers into
the Church.
Nostra Aetate
Published on October 28, 1965

Decrees tolerance for, and an exchange of ideas
with, non-Catholic beliefs and philosophies.

36. "Dignitatis humanae" declaration published
by Vatican II on December 7, 1965

"The Vatican Council declares that the human
person has a right to reliRious freedom. Freedom
of this kind means that all men should be immune
from coercion on the part of individuals, social
groups and every human power so that, within
due limits, nobody is forced to act against hi~
convictions nor is anyone to be restrained from
acting in accordance with his convictions in re-
ligious matters in private or in public, alone o
in associations with others. The council furthe
declares that the right to religious freedom i
based on the very dignity of the human person a
known through the revealed word of God and b~
reason itself. This right of the human person t
religious freedom must be given such recognitio
in the constitutional order of society as will mak
it a civil right. "

3 7 . La Masoncria Dcspucs dcl Concilio (M asonry sinc
the [Vatican] Council) published in Spain
(1968). Author, JA. Ferrer Benimeli, S.J.;

" . . . regular freemasonry, 'based on belief in
God, could not stand condemned under the
Papal Bulls', whose charges should be directed
only against the irregular Grand Lodges which
preach and practice atheism and anti-clerical-
ism. "

38. Carr, Harry, The Freetnason At Wotk, Lewis
Masonic, 1976 (rev. 1992)

In 1971 Bro. Carr again sought an interview with
Cardinal Heenan, . . . Bro. Carr recorded, as
nearly as possible, the Archbishop's own words:
"We had a letter some time ago from one of my
priests, asking for guidance about a Protestant in
his parish, married to a Roman Catholic lady,
their children all being raised very respectably in
the Catholic faith. The husband, a freemason,
out of love for his wife and family, was anxious
to be received into the Catholic faith, but without
having to give up his Freemasonry. The priesl
had spoken very highly of both the husband and
the wife.

"I answered to the effect that this was a matte
for the Holy See to decide, and that I would writ~
to ask for an official ruling, which I did. I an
delighted to say that the reply was all that w~
could have desired. The husband could be re
ceived into the Church of Rome " without restric
tion', this meaning that he would not have to giv
up his Freemasonry, and that he would b
deemed as good a Catholic as any born in th~
faith who have practiced it all their lives.

"Within a few weeks after this, a Masonic frien~
of the husband, in the same parish and in exactl
the same circumstances, made a similar applica
tion and 'both have now been received into th
faith', "

39. Sacred Congregation for the Doctrine of th
Faith pulls the teeth from Art. 2335 of the cod
of Canon Law. IJuly 19, 1974)

"The Sacred Congregation for the Doctrine ~
the Faith . . . has ruled that Canon 2335 n
longer automatically bars a Catholic from men
bership of Masonic groups . . . And so,

Catholic who joins the Freemasons is excon
municated only if the policies and actions of th
Freemasons in his area are known to be hostile I
the Church . . . "
This document was signed by Cardinal Sepe
Prefect of the Congregation for the doctrine of
the Faith.

". . . Suffice to say that in July 1974 Cardinal
Heenan received a communication from the
Holy See announcing that the Papal ban had
been lifted. Roman Catholics everywhere [but
not Officers of the Church of Rome] are now able
to join the Craft without the penalty of excom-
munication and already a number of excellent
Roman Catholic Candidates have joined the
craft in England . " [See Carr's, " The Freemason
at Work" pgs. 277-281.
40. Canon 1374 states that:

"A person who joins as association which plots
against the Church is to be punished with a just
penalty, one who promotes or takes office in such
an association is to be punished with an inter-
dict. "

41. Quaesitum est (declaration on Masonic Asso-
ciations published on November 26, 1983)

The first three paragraphs suffice to give the flavor
of the pronouncement:

"It has been asked whether there has been any
change in the Church's decision in regard to
Masonic associations since the new Code of
Canon Law does not mention them expressly,
unlike the previous code.

"This sacred congregation is in a position to
reply that this circumstance is due to an editorial
criterion which was followed also in the case of
other associations likewise unmentioned in-
asmuch as they are contained in wider categories .
"Therefore, the Church's negative judgment in
regard to Masonic associations remains un-
changed since their principles have always been
considered irreconcilable with the doctrine of the
Church and, therefore, membership in them re-
mains forbidden. The faithful, who enroll in
Masonic associations are in a state of grave sin
and may not receive Holy Communion. "

This pronouncement, made during the tenure of
Joseph, Cardinal Ratzinger as Prefect of the
Sacred Congregation for the Doctrine of the
Faith, returns all of the previous condemnations
of Freemasonry; only the punishment meted out
to Catholics joining Masonic bodies is changed.
It completely nullifies the earlier pronouncement
made under the prefecture of Cardinal Seper in
1974, and compromises Canon 1374 in the 1983
Code of Canon Law.

Since it was published prior to the effective date
of the Canon, however, some Catholic dioceses
are holding that the Canon supersedes it. On that
basis, they are granting permission for Catholics
to join Masonic bodies.

