THE BUILDER SEPTEMBER 1919

A CATHOLIC TREATISE ON MASONRY
FROM THE CATHOLIC ENCYCLOPEDIA

PART III-OUTER WORK OF FREEMASONRY: ITS ACHIEVEMENTS, PURPOSES AND
METHODS (CONTINUED)

THE chief organization which in France secured the success of
Freemasonry was the famous "League of instruction" founded in 1867
by Bro. F. Mace, later a member of the Senate. This league
affiliated and imbued with its spirit many other associations.
French Masonry and above all the Grand Orient of France has
displayed the most systematic activity as the dominating political
element in the French "Kulturkampf" since 1877 (see also Chr.,1889,
I, 81 sq.). From the official documents of French Masonry contained
principally in the official "Bulletin" and "Compte-rendu" of the
Grand Orient it has been proved that all the anticlerical measures
passed in the French Parliament were decreed beforehand in the
Masonic lodges and executed under the direction of the Grand
Orient, whose avowed aim is to control everything and everybody in
France ("que personne ne bougera plus en Frence en dehors de nous,"
"Bull. Gr. Or.," 1890, 500 sq.). "I said in the assembly of 1898,"
states the deputy Masse, the official orator of the Assembly of
1903, "that it is the supreme duty of Freemasonry to interfere each
day more and more in political and profane struggles." "Success (in
the anti-clerical combat) is in a large measure due to Freemasonry;
for it is its spirit, its programme, its methods, that have
triumphed." "If the Bloc has been established, this is owing to
Freemasonry and to the discipline learned in the lodges. The
measures we have now to urge are the separation of Church and State
and a law concerning instruction. Let us put our trust in the word
of our Bro. Combes." "For a long time Freemasonry has been simply
the republic in disguise," i. e., the secret parliament and
government of Freemasonry in reality rule France; the profane
State, Parliament, and Government merely execute its decrees. "We
are the conscience of the country"; "we are each year the funeral
bell announcing the death of a cabinet that has not done its duty
but has betrayed the Republic; or we are its support, encouraging
it by saying in a solemn hour: I present you the word of the
country . . . its satisfecit which is wanted by you, or its
reproach that to-morrow will be sealed by your fall." "We need
vigilance and above all mutual confidence, if we are to accomplish
our work, as yet unfinished. This work, you know . . . the anti-
clerical combat, is going on. The Republic must rid itself of the
religious congregations, sweeping them off by a vigorous stroke.
The system of half measures is everywhere dangerous; the adversary
must be crushed with a single blow" (Compte-rendu Gr. Or., 1903,
Nourrisson, "Les Jacobins," 266-271). "It is beyond doubt,"
declared the President of the Assembly of 1902, Bro. Blatin, with
respect to the French elections of 1902, "that we would have been
defeated by our well-organized opponents, if Freemasonry had not
spread over the whole country" (Compte-rendu, 1902, 153).

Along with this political activity Freemasonry employed against its
adversaries, whether real or supposed, a system of spying and false
accusation, the exposure of which brought about the downfall of the
Masonic cabinet of Combes. In truth all the "anti-clerical" Masonic
reforms carried out in France since 1877, such as the
secularization of education, measures against private Christian
schools and charitable establishments, the suppression of the
religious orders and the spoliation of the Church, professedly
culminate in an antiChristian and irreligious reorganization of
human society, not only in France but throughout the world. Thus
French Freemasonry, as the standard-bearer of all Freemasonry,
pretends to inaugurate the golden era of the Masonic universal
republic, comprising in Masonic brotherhood all men and all
nations. "The triumph of the Galilean," said the president of the
Grand Orient, Senator Delpech, on 20 September, 1902, "has lasted
twenty centuries. But now he dies in his turn. The mysterious
voice, announcing (to Julian the Apostate) the death of Pan, today
announces the death of the impostor God who promised an era of
justice and peace to those who believe in him. The illusion has
lasted a long time. The mendacious God is now disappearing in his
turn; he passes away to join in the dust of ages the other
divinities of India, Egypt, Greece, and Rome, who saw so many
deceived creatures prostrate before their altars. Bro. Masons, we
rejoice to state that we are not without our share in this
overthrow of the false prophets. The Romish Church, founded on the
Galilean myth, began to decay rapidly from the very day on which
the Masonic Association was established" (Compte-rendu Gr. Or. de
France, 1902, 381).

The assertion of the French Masons: "We are the conscience of the
country," was not true. By the official statistics it was
ascertained, that in all elections till 1906 the majority of the
votes were against the Masonic Bloc, and even the result in 1906
does not prove that the Bloc, or Masonry, in its anti-clerical
measures and purposes represents the will of the nation, since the
contrary is evident from many other facts. Much less does it
represent the "conscience" of the nation. The fact is, that the
Bloc in 1906 secured a majority only because the greater part of
this majority voted against their "conscience." No doubt the claims
of Freemasonry in France are highly exaggerated, and such success
as they have had is due chiefly to the lowering of the moral tone
in private and public life, facilitated by the disunion existing
among Catholics and by the serious political blunders which they
committed. Quite similar is the outer work of the Grand Orient of
Italy which likewise pretends to be the standard-bearer of
Freemasonry in the secular struggle of Masonic light and freedom
against the powers of "spiritual darkness and bondage," alluding of
course to the papacy, and dreams of the establishment of a new and
universal republican empire with a Masonic Rome, supplanting the
papal and Caesarean as metropolis. The Grand Orient of Italy has
often declared that it is enthusiastically followed in this
struggle by the Freemasonry of the entire world and especially by
the Masonic centres at Paris, Berlin, London, Madrid, Calcutta,
Washington ("Riv.," 1892, 219; Gruber, "Mazzini," 215 sqq. and
passim). It has not been contradicted by a single Grand Lodge in
any country, nor did the German and other Grand Lodges break off
their relations with it on account of its shameful political and
anti-religious activity. But though the aims of Italian Masons are
perhaps more radical and their methods more cunning than those of
the French, their political influence, owing to the difference of
the surrounding social conditions, is less powerful. The same is to
be said of the Belgian and the Hungarian Grand Lodges, which also
consider the Grand Orient of France as their political model.

Since 1889, the date of the international Masonic congress,
assembled at Paris, 16 and 17 July, 1889, by the Grand Orient of
France, systematic and incessant efforts have been made to bring
about a closer union of universal Freemasonry in order to realize
efficaciously and rapidly the Masonic ideals. The special allies of
the Grand Orient in this undertaking are: the Supreme Council and
the Symbolical Grand Lodge of France and the Masonic Grand Lodges
of Switzerland, Belgium, Italy, Spain, Hungary, Portugal, Greece;
the Grand Lodges of Massachusetts and of Brazil were also
represented at the congress. The programme pursued by the Grand
Orient of France, in its main lines, runs thus: "Masonry, which
prepared the Revolution of 1789, has the duty to continue its work"
(circular of the G. O. of France, 2 April, 1889). This task is to
be accomplished by the thoroughly and rigidly consistent
application of the principles of the Revolution to all the
departments of the religious, moral, judicial, legal, political,
and social order. The necessary political reforms being realized in
most of their essential points, henceforth the consistent
application of the revolutionary principles to the social
conditions of mankind is the main task of Masonry. The universal
social republic, in which, after the overthrow of every kind of
spiritual and political tyranny," of "theocratical" and dynastical
powers and class privileges, reigns the greatest possible
individual liberty and social and economical equality conformably
to French Masonic ideals, is the real ultimate aim of this social
work.

The following are deemed the principal means: (1) To destroy
radically by open persecution of the Church or by a hypocritical
fraudulent system of separation between State and Church, all
social influence of the Church and of religion, insidiously called
"clericalism," and, as far as possible, to destroy the Church and
all true, i. e., superhuman religion, which is more than a vague
cult of fatherland and of humanity; (2) To laicize, or secularize,
by a likewise hypocritical fraudulent system of "unsectarianism,"
all public and private life and, above all, popular instruction and
education. "Unsectarianism" as understood by the Grand Orient party
is anti-Catholic and even anti-Christian, atheistic, positivistic,
or agnostic sectarianism in the garb of unsectarianism. Freedom of
thought and conscience of the children has to be developed
systematically in the child at school and protected, as far as
possible, against all disturbing influences, not only of the Church
and priests, but also of the children's own parents, if necessary,
even by means of moral and physical compulsion. The Grand Orient
party considers it indispensable and an infallibly sure way to the
final establishment of the universal social republic and of the
pretended world peace, as they fancy them, and of the glorious era
of human solidarity and of unsurpassable human happiness in the
reign of liberty and justice (see "Chaine d'Union," 1889, 134, 212
sqq., 248 sqq., 291 sqq.; the official comptes rendus of the
International Masonic Congress of Paris, 16-17 July, 1889, and 31
August, 1 and 2 September, 1900, published by the Grand Orient of
France, and the regular official "Comptes rendus des travaux" of
this Grand Orient, 1896-1910, and the "Rivista massonica," 1880-
1910).

The efforts to bring about a closer union with Anglo-American and
German Freemasonry were made principally by the Symbolical Grand
Lodge of France and the "International Masonic Agency" at Neuchatel
(directed by the Swiss Past Grand Master Quartier La Tente),
attached to the little Grand Lodge "Alpina" of Switzerland. These
two Grand Lodges, as disguised agents of the Grand Orient of
France, act as mediators between this and the Masonic bodies of
English-speaking and German countries. With English and American
Grand Lodges their efforts till now have had but little success
(see Internat. Bulletin, 1908, 119, 127, 133, 149, 156; 1909, 186).
Only the Grand Lodge of Iowa seems to have recognized the Grand
Lodge of France (Chr. 1905, II, 58, 108, 235). The English Grand
Lodge not only declined the offers, but, on 23 September, 1907,
through its registrar even declared: "We feel, that we in England
are better apart from such people. Indeed, Freemasonry is in such
bad odour on the Continent of Europe, by reason of its being
exploited by Socialists and Anarchists, that we may have to break
off relations with more of the Grand Bodies who have forsaken our
Landmarks" (from a letter of the Registrator J. Strahan, in London,
to the Grand Lodge of Massachusetts: see "The New Age," New York,
1909, I, 177). The American Grand Lodges (Massachusetts, Missouri,
etc.), in general, seem to be resolved to follow the example of the
English Grand Lodges.

The German Grand Lodges, on the contrary, at least most of them,
yielded to the pressure exercised on them by a great many German
brothers. Captivated by the Grand Orient party on 3, June, 1906,
the Federation of the eight German Grand Lodges, by 6 votes to 2,
decreed to establish official friendly relations with the Grand
Lodge, and on 27 May, 1909, by 5 votes to 3, to restore the same
relations with the Grand Orient of France. This latter decree
excited the greatest manifestations of joy, triumph and jubilation
in the Grand Orient party, which considered it as an event of great
historic import. But in the meantime a public press discussion was
brought about by some incisive articles of the "Germania" (Berlin,
10 May, 1908; 9 June, 12 November, 1909; 5, 19 February, 1910) with
the result, that the three old Prussian Grand Lodges, comprising
37,198 brothers controlled by the protectorate, abandoned their
ambiguous attitude and energetically condemned the decree of 27
May, 1909, and the attitude of the 5 other so-called "humanitarian"
German Grand Lodges, which comprise but 16,448 brothers. It was
hoped, that the British and American Grand Lodges, enticed by the
example of the German Grand Lodges, would, in the face of the
common secular enemy in the Vatican, join the Grand Orient party
before the great universal Masonic congress, to be held in Rome in
1911. But instead of this closer union of universal Freemasonry
dreamt of by the Grand Orient party, the only result was a split
between the German Grand Lodges by which their federation itself
was momentarily shaken to its foundation.

But in spite of the failure of the official transactions, there are
a great many German and not a few American Masons, who evidently
favour at least the chief anti-clerical aims of the Grand Orient
party. Startling evidence thereof was the recent violent worldwide
agitation, which, on occasion of the execution of the anarchist,
Bro. Ferrer, 31, an active member of the Grand Orient of France
(Barcelona, 13 October, 1909), was set at work by the Grand Orient
of France (Circular of 14 October, 1909; "Franc-Mac. dem." 1906,
230 sqq.; 1907, 42, 176; 1909, 310, 337 sqq.; 1910, an
"International Masonic Bulletin," Berne, 1909, 204 sq.), and of
Italy (Rivista massonica, 1909, 337 sqq., 423), in order to provoke
the organization of an international Kultunkampf after the French
pattern. In nearly all countries of Europe the separation between
State and Church and the laicization or neutralization of the
popular instruction and education, were and are still demanded by
all parties of the Left with redoubled impetuosity.

The fact that there are also American Masons, who evidently
advocate the Kulturkampf in America and stir up the international
Kulturkampf, is attested by the example of Bros. J. D. Buck, 33,
and A. Pike, 33. Buck published a book, "The Genius of
Freemasonry," in which he advocates most energetically a
Kulturkampf for the United States. This book, which in 1907, was in
its 3rd edition, is recommended ardently to all American Masons by
Masonic journals. A. Pike, as the Grand Commander of the Mother
Supreme Council of the World (Charleston, South Carolina) lost no
opportunity in his letters to excite the anti-clerical spirit of
his colleagues. In a long letter of 28 December, 1886, for
instance, he conjures the Italian Grand Commander, Timoteo Riboli,
33, the intimate friend of Garibaldi, to do all in his power, in
order to unite Italian Masonry against the Vatican. He writes: "The
Papacy . . . has been for a thousand years the torturer and curse
of Humanity, the most shameless imposture, in its pretence to
spiritual power of all ages. With its robes wet and reeking with
the blood of half a million of human beings, with the grateful
odour of roasted human flesh always in its nostrils, it is exulting
over the prospect of renewed dominion. It has sent all over the
world its anathemas against Constitutional government and the right
of men to freedom of thought and conscience." Again, "In presence
of this spiritual 'Cobra di capello,' this deadly, treacherous,
murderous enemy, the most formidable power in the world, the unity
of Italian Masonry is of absolute and supreme necessity; and to
this paramount and omnipotent necessity all minor considerations
ought to yield; dissensions and disunion, in presence of this enemy
of the human race are criminal." "There must be no unyielding,
uncompromising insistence upon particular opinions, theories,
prejudices, professions: but, on the contrary, mutual concessions
and harmonious co-operation." "The Freemasonry of the world will
rejoice to see accomplished and consummated the Unity of the
Italian Freemasonry" (Official Bulletin, September, 1887, 173
sqq.). Important Masonic journals, for instance, "The American
Tyler-Keystone" (Ann Arbor), openly patronize the efforts of the
French Grand Orient Party. "The absolute oneness of the Craft,"
says the Past Grand Master Clifford P. MacCalla (Pennsylvania), "is
a glorious thought." "Neither boundaries of States nor vast oceans
separate the Masonic Fraternity. Everywhere it is one." "There is
no universal church, no universal body of politic; but there is an
universal Fraternity, that Freemasonry; and every Brother who is a
worthy member, may feel proud of it" (Chr., 1906, II, 132). Owing
to the solidarity existing between all Masonic bodies and
individual Masons, they are all jointly responsible for the evil
doings of their fellow-members.

Representative Masons, however, extol the pretended salutary
influence of their order on human culture and progress. "Masonry,"
says Frater, Grand Orator, Washington, "is the shrine of grand
thoughts of beautiful sentiments, the seminary for the improvement
of the moral and the mental standard of its members. As a
storehouse of morality it rains benign influence on the mind and
heart" (Chr., 1897, II, 148). "Modern Freemasonry," according to
other Masons, "is a social and moral reformer" (Chr., 1888, II,
99). "No one," says the "Keystone" of Chicago, "has estimated or
can estimate the far reaching character of the influence of Masonry
in the world. It by no means is limited to the bodies of the Craft.
Every initiate is a light bearer. a center of light" (Chr., 1889,
II, 146). "In Germany- as in the United States and Great Britain
those who have been leaders of men in intellectual, moral and
social life, have been Freemasons. Eminent examples in the past are
the Brothers Fichte, Herder, Wieland, Lessing, Goethe. Greatest of
them all was -I. W. von Goethe. Well may we be proud of such a man"
("Keystone," quoted in Chr., 18 , 1I, 355), etc. German Masons (see
Boos, 304-63) claim for Freemasonry a considerable part in the
splendid development or German literature in the eighteenth and
nineteenth centuries. These claims, however, when critically
examined, prove to be either groundless or exaggerated. English
freemasonry, being then at a low intellectual and moral level and
retrograding towards orthodoxy, was not quantified to be the
originator or a leading factor in the freethinking "Culture or
Enlightenment." German Masonry, then dominated by the Swedish
system and the Strict observance and intellectually and morally
degenerated, as Masonic historians themselves avow, was in no
better plight. In truth the leading literary men of the epoch,
Lessing, Goethe, Herder, etc., were cruelly disabused and
disappointed by what they saw and experienced in their lodge life
(Gruber [6], 141-236). Lessing spoke with contempt of the lodge
life; Goethe characterized the Masonic associations and doings as
"fools and rogues"; Herder wrote, 9 January 1786, to the celebrated
philologist Bro. Heyne: "I beat a deadly hatred to all secret
societies and, as a result of my experience, both within their
innermost circles and outside, I wish them all to the devil. For
persistent domineering intrigues and the spirit of cabal creep
beneath the cover" (Boos, 326).

Freemasonry, far from contributing to the literary greatness of
these or other leading men, profited by the external splendour
which their membership reflected on it. But the advantage was by no
means deserved, for even at the height of their literary fame, not
they, but common swindlers, like Johnson, Cagliostro, etc., were
the centres round which the Masonic world gravitated. All the
superior men belonging to Freemasonry: Fichte, Fessler, Krause,
Schroder, Mossdorf, Schiffman, Findel, etc., so far as they strove
to purge lodge life from humbug, were treated ignominiously by the
bulk of the average Masons and even by lodge authorities. Men of
similar turn of mind are stigmatized by English and American
Masonic devotees as "materialists" and "iconoclasts" (Chr., 1885,
I, 85;1900, II, 71). But true it is that the lodges work silently
and effectually for the propagation and application of
"unsectarian" Masonic principles in human society and life. The
Masonic magazines abound in passages to this effect. Thus Bro.
Richardson of Tennessee avers: "Freemasonry does its work silently,
but it is the work of a deep river, that silently pushes on towards
the ocean, etc." (Chr., 1889, I, 308). "The abandonment of old
themes and the formation of new ones," explained Grand High Priest,
J. W. Taylor (Georgia), "do not always arise from the immediately
perceptible cause which the world assigns, but are the culmination
of principles which have been working in the minds of men for many
years, until at last the proper time and propitious surroundings
kindle the latent truth into life, and, as the light of reason
flows from mind to mind and the unity of purpose from heart to
heart, enthusing all with a mighty common cause and moving nations
as one man to the accomplishment of great ends. On this principle
does the institution of Freemasonry diffuse its influence to the
world of mankind. It works quietly and secretly, but penetrates
through all the interstices of society in its many relations, and
the recipients of its many favors are awed by its grand
achievements, but cannot tell whence it came" (Chr., 1897, II,
303). The "Voice" (Chicago) writes: "Never before in the history of
ages has Freemasonry occupied so important a position, as at the
present time. Never was its influence so marked, its membership so
extensive, its teaching so revered." "There are more Masons outside
the great Brotherhood than within it." Through its "pure morality"
with which pure Freemasonry is synonymous, it "influences society,
and, unperceived, sows the seed that brings forth fruit in
wholesome laws and righteous enactments. It upholds the right,
relieves the distressed, defends the weak and raises the fallen (of
course, all understood in the Masonic sense above explained). so,
silently but surely and continually, it builds into the great
fabric of human society" (Chr., 1889, II, 257 sq.).

The real force of Freemasonry in its outer work is indeed, that
there are more Masons and oftentimes better qualified for the
performance of Masonic work, outside the brotherhood than within
it. Freemasonry itself in Europe and in America founds societies
and institutions of similar form and scope for all classes of
society and infuses into them its spirit. Thus according to Gould
(Concise History, 2) Freemasonry since about 1750 "has exercised a
remarkable influence over all other oath-bound societies." The same
is stated by Bro. L. Blanc, Deschamps, etc., for Germany and other
countries. In the United States, according to the "Cyclopedia of
Fraternities," there exist more than 600 secret societies, working
more or less under the veil of forms patterned on Masonic symbolism
and for the larger part notably influenced by Freemasonry, so that
every third male adult in the United States is a member of one or
more of such secret societies. "Freemasonry," says the
"Cyclopedia," p. v, "of course, is shown to be the mother-
Fraternity in fact as well as in name." "Few who are well informed
on the subject, will deny that the Masonic Fraternity is directly
or indirectly the parent organization of all modern secret
societies, good, bad and indifferent" (ibid., p. xv).

Many Anglo-American Freemasons are wont to protest strongly against
all charges accusing Freemasonry of interfering with political or
religious affairs or of hostility to the Church or disloyalty to
the public authorities. They even praise Freemasonry as "one of the
strongest bulwards of religion" (Chr., 1887, II, 340), "the
handmaid of the church" (Chr., -1885, II, 355) "the handmaid of
religion" (Chr., 1887, I, 119). "There is nothing in the nature of
the Society," says the "Royal Craftsman," New York, "that
necessitates the renunciation of a single sentence of any creed,
the discontinuance of any religious customs or the obliteration of
a dogma of belief. No one is asked to deny the Bible, to change his
Church relations or to be less attentive to the teaching of his
spiritual instructors and counsellors" (Chr., 1887, II, 49).
"Masonry indeed contains the pith of Christianity" (Chr., 1875, I,
113). "It is a great mistake to suppose it an enemy of the Church."
"It does not offer itself as a substitute of that divinely ordained
institution." "It offers itself as an adjunct, as an ally, as a
helper in the great work of the regeneration of the race, of the
uplifting of man" (Chr., 1890, II, 101). Hence, "we deny the right
of the Romish Church to exclude from its communion those of its
flock who have assumed the responsibility of the Order of
Freemasonry" (Chr., 1875, I, 113). Though such protestations seem
to be sincere and to reveal even a praiseworthy desire in their
authors not to conflict with religion and the Church, they are
contradicted by notorious facts. Certainly Freemasonry and
"Christian" or "Catholic" religion are not opposed to each other,
when Masons, some erroneously and others hypocritically understand
"Christian" or "Catholic" in the above described Masonic sense, or
when Masonry itself is mistakenly conceived as an orthodox
Christian institution. But between "Masonry" and "Christian" or
"Catholic" religion, conceived as they really are: between
"unsectarian" Freemasonry and "dogmatic, orthodox" Christianity or
Catholicism, there is a radical opposition. It is vain to say:
though Masonry is officially "unsectarian," it does not prevent
individual Masons from being "sectarian" in their non-Masonic
relations; for in its official "unsectarianism" Freemasonry
necessarily combats all that Christianity contains beyond the
"universal religion in which all men agree," consequently all that
is characteristic of the Christian and Catholic religion. These
characteristic features Freemasonry combats not only as superfluous
and merely subjective, but also as spurious additions disfiguring
the objective universal truth, which it professes. To ignore Christ
and Christianity, is practically to reject them as unessential
framework.

But Freemasonry goes farther and attacks Catholicism openly. The
"Voice" (Chicago), for instance, in an article which begins: "There
is nothing in the Catholic religion which is adverse to Masonry,"
continues, "for the truth is, that Masonry embodies that religion
in which all men agree This is as true as that all veritable
religion, wherever found, is in substance the same. Neither is it
in the power of any man or body of men to make it otherwise.
Doctrines and forms of observance conformable to piety, imposed by
spiritual overseers, may be as various as the courses of wind; and
like the latter may war with each other upon the face of the whole
earth, but they are not religion. Bigotry and zeal, the assumptions
of the priestcraft, with all its countless inventions to magnify
and impress the world . . . are ever the mainsprings of strife,
hatred and revenge, which defame and banish religion and its
inseparable virtues, and work unspeakable mischief, wherever
mankind are found upon the earth. Popery and priestcraft are so
allied, that they may be called the same; the truth being, that the
former is nothing more nor less than a special case of the latter,
being a particular form of a vicious principle, which itself is but
the offspring of a conceit of self sufficiency and the lust of
dominion. Nothing which can be named, is more repugnant to the
spirit of Masonry, nothing to be more carefully guarded against,
and this has been always well understood by all skillful masters,
and it must in truth be said, that such is the wisdom of the
lessons, i. e. of Masonic instruction in Lodges, etc." (Chr., 1887,
I, 35). In similar discussions, containing in almost every word a
hidden or open attack on Christianity, the truly Masonic magazines
and books of all countries abound. Past Grand Deacon J. C.
Parkinson, an illustrious English Mason, frankly avows: "The two
systems of Romanism and Freemasonry are not only incompatible, but
they are radically opposed to each other" (Chr., 1884, II, 17): and
American Masons say: "We won't make a man a Freemason, until we
know that he isn't a Catholic." (Chr., 1890, II, 347: see also
1898, I, 83).

With respect to loyalty towards "lawful government" American Masons
pretend that "everywhere Freemasons, individually and collectively,
are loyal and active supporters of republican or constitutional
governments" ("Voice" quoted in Chr., 1890, I, 98). "Our principles
are all republican" ("Voice" in Chr., 1893, I, 130). "Fidelity and
Loyalty, and peace and order, and subordination to lawful
authorities are household gods of Freemasonry" ("Voice" in Chr.,
1890, I, 98); and English Freemasons declare, that, "the loyalty of
English Masons is proverbial" (Chr., 1899, I, 301). These
protestations of English and American Freemasons in general may be
deemed sincere, as far as their own countries and actual
governments are concerned. Not even the revolutionary Grand Orient
of France thinks of overthrowing the actual political order in
France, which is in entire conformity with its wishes. The question
is, whether Freemasons respect a lawful Government in their own and
other countries, when it is not inspired by Masonic principles. In
this respect both English and American Freemasons, by their
principles and conduct provoke the condemnatory verdict of
enlightened and impartial public opinion. We have already above
hinted at the whimsical Article II of the "Old Charges," calculated
to encourage rebellion against governments which are nor according
lo who wishes of Freemasonry. The "Freemason's Chronicle" but
faithfully expresses the sentiments of Anglo American Freemasonry,
when it writes: "If we were to assert that under no circumstances
had a Mason been found willing to take arms against a bad
government, we should only be declaring that, in trying moments,
when duty, in the Masonic sense, to state means antagonism to the
Government, they had failed in the highest and most sacred duty of
a citizen. Rebellion in some cases is a sacred duty, and none, but
a bigot or a fool, will say, that our countrymen were in the wrong,
when they took arms against King James II. Loyalty to freedom in a
case of this kind overrides all other considerations, and when to
rebel means to be free or to perish, it would be idle to urge that
a man must remember obligations which were never intended to rob
him of his status of a human being and a citizen" (Chr., 1875, I,
81).

Such language would equally suit every anarchistic movement. The
utterances quoted were made in defence of plotting Spanish Masons.
Only a page further the same English Masonic magazine writes:
"Assuredly Italian Masonry, which has rendered such invaluable
service in the regeneration of that magnificent country," "is
worthy of the highest praise" (Chr., 1875, I, 82). "A Freemason,
moved by lofty principles," says the "Voice" (Chicago), "may
rightly strike a blow at tyranny and may consort with others to
bring about needed relief, in ways that are not ordinarily
justifiable. History affords numerous instances of acts which have
been justified by subsequent events, and none of us, whether Masons
or not, are inclined to condemn the plots hatched between Paul
Revere, Dr. J. Warren and others, in the old Green Dragon Tavern,
the headquarters of Colonial Freemasonry in New England, because
these plots were inspired by lofty purposes and the result not only
justified them, but crowned these heroes with glory" (Chr., 1889,
I, 178). "No Freemason," said Right Rev. H. C. Potter on the
centenary of the Grand Chapter of Royal Arch, New York, "may
honourably bend the knee to any foreign potentate (not even to King
Edward VII of England, civil or ecclesiastical (the Pope), or yield
allegiance to any alien sovereignty, temporal or spiritual" (Chr.,
1889, II, 94). From this utterance it is evident that according to
Potter no Catholic can be a Mason. In conformity with these
principles American and English Freemasons supported the leaders of
the revolutionary movement on the European continent. Kossuth, who
"had been leader in the rebellion against Austrian tyranny," was
enthusiastically received by American Masons, solemnly initiated
into Freemasonry at Cincinnati, 21 April, 1852, and presented with
a generous gift as a proof "that on the altar of St. John's Lodge
the fire of love burnt so brightly, as to flash its light even into
the deep recesses and mountain fastnesses of Hungary" ("Keyotone"
of Philadelphia quoted by Chr., 1881, I, 414; the '-Voice" of
Chicago, ibid., 277). Garibaldi, "the greatest Freemason of Italy"
("Intern. Bull.," Berne, 1907, 98) and Mazzini were also encouraged
by Anglo-American Freemasons in their revolutionary enterprises
(Chr., 1882, I, 410; 1893, I, 185; 1899, II, 34). "The consistent
Mason," says the "Voice" (Chicago), "will never be found engaged in
conspiracies or plots for the purpose of overturning and subverting
a government based upon the Masonic principles of liberty and equal
rights" (Chr., 1892, I, 259). "But," declares Pike, "with tongue
and pen, with all our open and secret influences, with the purse,
and if need be, with the sword, we will advance the cause of human
progress and labour to enfranchise human thought, to give freedom
to the human conscience (above all from papal 'usurpations') and
equal rights to the people everywhere. Wherever a nation struggles
to gain or regain its freedom, wherever the human mind asserts its
independence and the people demand their inalienable rights, there
shall go our warmest sympathies" (Pike [4], IV, 547).

(To be concluded)

