Statement of the Philippine Hierarchy on Masonry

Statement of the Philippine Hierarchy on Masonry In spite of the many and repeated condemnations of Masonry issued by the Holy See, there still seems to be some doubt as to whether Catholics may become Masons. Masons. It is frequently asserted that the various various Masonic societies here in the Philippines are non-secretarian organizations which Catholics may join without injury to their Catholic faith. This is false and We wish to reiterate in the strongest and most solemn terms of which We are capable the ruling decreed by the Holy See that a Catholic who knowingly and willingly becomes a Mason automatically incurs excommunication, may not receive any of the Sacraments of the Church and may not be buried in a Catholic cemetery.  A little reflection is enough to show the justice and reasonableness of this prohibition. All assertions to the contrary notwithstanding, Masonry is today what it has always been: a naturalistic religious sect which denies or ignores many of the truths contained in Sacred Scripture and defined by the Catholic Church as necessary for salvation. For example, the official doctrine of Masonry denies, explicitly or by implication, that Jesus Christ is the Son of God in the strict sense. According to Masonic teaching, Christ is a mere man; a great and wise man, indeed, but nevertheless only a man; and hence, if He is called the Son of God, it can only be in a loose or metaphorical sense, not in the literal sense in which Christ Himself claimed to be the Son of God. Hence, to subscribe to the official doctrine of Masonry by membership in that society is, in effect, to deny or doubt an essential truth of Catholic belief. It is true that Masons believe in some kind of a supreme diety whom they call the Architect of the Universe; but this deity as described in the official books of Masonry is very far indeed from the Almighty God, Father, Son and Holy Ghost, one nature in three divine Persons whom Catholics acknowledge and worship. In fact, the term "Architect of the Universe" has been and is is interpreted by Masons in many ways, some of which are not even Christian. Moreover, this very vagueness as to the nature of God and our relations to Him is in itself a serious danger to religion, because it is a powerful inducement to religious indifferentism and ultimately to scepticism and even atheism. But it is not only on doctrinal grounds that Masonry is is unacceptable to Catholics. The conditions of membership in this society, and its known practices, are in direct violation not only of Christian morality but even of the Natural Law. Statement on Masonry  All Masons, for instance, are obli ged to take a solemn oath to keep absolutel y secret whatever they may subsequently be told regarding the doctrines and the duties of Masonry, under pain of the direct punishments not excluding death itself. There are many objections to such an oath. In the first place, it is clearly wrong to swear to keep secret something that ought not not to be kept secret. Secondly, the grave consequences of violating the oath, which include torture and destruction at the hands of the other members of the Masonic fraternity, are either seriously meant or not. If not, the supreme majesty of God is invoked to witness to a trivial and ridiculous proceeding, an act which partakes of the nature of sacrilege. If seriously meant, a power is attributed to the Masonic society, the power of capital punsihment, which has been given by God to the State alone, and that under the severest limitations. Finally, the absolute and unrestricted loyalty to a private organization implied by such an oath is directly contrary to the Natural Law, which prescribes that our adherence to such voluntary societies is necessarily limited by our primary obligations to God, to the Church, to civil society and to the family. In spite of Masonry's outward profession of neutrality and even of friendship towards all religions, it is an historical fact confirmed by countless examples that the Masonic society as such has been and is consistently hostile to the Catholic Church, and even to many forms of non-Catholic Christianity; and in several cases priests have been prevented by Masons from hearing the confession and reconciling Masons on their death bed. bed. Masonry has consistently advocated and actively promoted the exclusion of

Catholicism from any position of influence, however however legitimate, in almost every walk of life. So bitter and relentless is this hostility of Masonry to the Church, that a prominent Filipino Mason was widely applauded by his fellow-Masons when he publicly asserted not long long ago that the Roman Catholic Church is a greater enemy of the Filipino people than atheistic Communism. To sum up -- Catholics are forbidden to join the Masonic Fraternity. Catholics who knowlingly and willinlgy become Masons are automatically excommunicated; they may not receive any of the Sacraments of the Church; they may not act as sponsors in Baptism and Confirmation; they may be excluded from acting as witnesses in Catholic marriages where such action would cause scandal, and finally Masons may not be buried in Catholic cemeteries. Given this 14th day of January, 1954. For the Catholic Hierarchy of the Philippines: (Sgd.)+JULIO ROSALES, D.D.  Archbishop of Cebu (Sgd.)+SANTIAGO C. SANCHO  Archbishop of Nueva Segovia (Sgd.)+JAMES T.G. HAYES, SJ  Archbishop of Cagayan (Sgd.)+PEDRO P. SANTOS  Archbishop of Nueva Caceres (Sgd.)+JOSE MA. CUENCO  Archbishop of Jaro (Sgd.)+RUFINO J. SANTOS  Archbishop of Manila (Sgd.)+CESAR MA. GUERRERO Bishop of San Fernando (Sgd.)+LUIS DEL ROSARIO, SJ Bishop of Zamboanga (Sgd.)+MANUEL M. MASCARINAS Bishop of Tagbilaran (Sgd.)+MIGUEL ACEBEDO Bishop of Calbayog (Sgd.)+MARIANO A. MADRIAGA Bishop of Lingayen (Sgd.)+ALFREDO OBVIAR  Apostolic Administrator of Lucena

(Sgd.)+JUAN C. SISON  Auxiliary Bishop of Nueva Segovia (Sgd.)+WILLIAM BRASSEUR, CICM Vicar Apostolic of Montañosa (Sgd.)+ALEJANDRO OLALIA Bishop of Tuguegarao  Appointed Bishop of Lipa (Sgd.)+VICENTE P. REYES  Auxiliary Bishop of Manila (Sgd.)+MANUEL YAP Bishop of Bacolod (Sgd.)+GERARD MONGEAU, OMI Prelate of Cotabato  Apostolic Administrator of Sulu (Sgd.)+PEREGRIN DE LA FUENTE,OP Prelature of Batanes-Babuyanes (Sgd.)+WILLIAM DUSCHAK, SVD Vicar Apostolic of Calapan (Sgd.)+LINO GONZAGA Bishop of Palo (Sgd.)+ANTONIO FRONDOSA Bishop of Capiz (Sgd.)+FLAVIANO ARIOLA Bishop of Legaspi (Sgd.)+TEOPISTO ALBERTO Bishop of Sorsogon (Sgd.)+PATRICK SHANLEY, ODC Prelature of Infanta (Sgd.)MSGR. CLOVIS THIBAULT, PME  Apostolic Administrator of Davao (Sgd.)MSGR. PATRICK CRONIN  Apostolic Administrator of O zamiz (Sgd.)GREGORIO ESPIGA, ORSA  Apostolic Prefect of Palawan (Sgd.)REV. CHARLES VAN DEN OUWELANT, MSC  Apostolic Administrator of Suri gao

From the Episcopal Commission on the Doctrine of the Faith at the January 2000 Plenary Assembly of the CBCP To our brothers Bishops, Priests, Deacons, Religious and Laity: The continuing questions about the relationship of the Catholic Church with Freemasonry call for definitive clarifications and guidelines. It mus be kept in mind that as early as 1983, the Sacred Congregation for the Doctrine of the Faith has clarified that the Church has not changed her negative  judgement regarding Masonic associations. And in 1990 the Catholic Bishop's Conference of the Philippines issued guidelines that Catholics publicly known as Masons may not receive Holy Communion, not be sponsors in Baptism, Confirmation and weddings, nor be admitted as members of religious organization, nor be given Church funeral. Why this continuing and unyielding judgment against Freemasonry? The issue is not merely whether Masonic associations are conspiring against the Church or not, as a matter of policy and in practice. Indeed, some Masonic groups may even have sought friendly relationship with the Church. But the deeper issue is Freemasonry's ideological fundament which is inherently anti-Christian. The Second Plenary Council of the Philippines unmistakably affirms that "A basic incompatibility of principles remains between the Catholic Church and Masonry. This basic incompatibility precludes membership of Catholics in a masonic lodge" (n 230) What are the elements of the philosophical and theological foundations of Freemasonry that are contradictory to the true Christian and Catholic faith? We have issued herewith a longer treatment of this matter entitled "ON FREEMASONRY" which we urge the public and Masons in particular to study mechanism radically sharping Freemasonry inevitably lead it to a form of naturalism, which denies the need of divine revelation, religious tradition, and ecclesial authority in the search for saving truth. The Christian belief in a personal God who indwells creation and humanity in grace is incompatible with Masonic principles. For Freemasonry, God is simply a reflected image of the human being who conceives Him mentally and therefore proportionate to anyone's mental cultivation. Hence there is no definitive concept of and faith in God. This religious indifferentism is the ultimate demise of all revealed religions and the eventual evolution of a naturalistic religion. The divinity, uniqueness and singularity of Jesus Christ are compromised by the Masonic religion. The very exclusiveness and elitism of Freemasonry contradicts the Christian belief in the universal salvific will of God.

We are not passing judgement on the conscience of the individual Catholic enrolled in a Masonic association. With pastoral concern we are aware that many of those so enrolled are in ignorance of the true fundamental principles of Masonry, and that many think that their Masonic association is purely civic or philanthropic in purpose. But as the Second Plenary Council of the Philippines in 1991 clearly puts it, the Church's negative judgement against Masonic associations is a "statement of the objectively serious wrongness of such membership by Catholics". It is a grave moral disorder. And we wish to help in Masonic associations to examine closely their commitment to the Catholic faith. We pray with St. Paul that by "doing the truth in charity, we may in all things  grow up in him who is the head, Christ." ( Eph 4,5) ON FREEMASONRY The continuing questions about the relationship of the Catholic Church with Freemasonry call for definitive clarifications and guidelines. In need of particular attention is the public's understanding of the Catholic Church's position regarding Philippine Freemasonry. We present here a historical, doctrinal and pastoral treatment of this relationship. I. LOOKING BACK  Early Condemnation. The Catholic Church in 1738 during the pontificate of Clement XII, a little over two decades after the so-called "speculative" masons' four lodges in London federated themselves into a Grand Lodge in 1717, condemned Freemasonry because of its naturalism and religious indifferentism, and because of its animosity and threats against the Church and State. This disapproval of Freemasonry has been repeatedly echoed by other popes down the centuries until it was eventually incorporated into the Church's Code of Canon Law in 1917. Ecclesiastical law therefore prohibits Catholics under pain of excommunication from joining Freemasonry or any organization which plots against the Church or the State. Reassessment. Modern concerns and developments have facilitated another look at Freemasonry. In the preparation of the new post-Vatican II Code of Canon Law and urged by requests from many quarters, Rome in the early seventies surveyed the bishops throughout the world regarding the continuing applicability of the ban against Freemasonry. The consultation established for one thing the wide variety of local conditions and attitudes of Masonic groups vis-avis the Catholic Church.

One particular open attitude is exemplified by Philippine Masonry. As early as 1959, William H. Quasha, Grand Master of Masons in the Philippines, had been to the Vatican to discuss with the Office of the Secretary of State and later with the Pontifical Commission on Christian Unity the problems existing between the Catholic Church and Freemasonry in the Philippines. In 1967 the Catholic Bishops' Conference of the Philippines received from the Grand Lodge of Free and Accepted Masons of the Philippines a request to petition Rome for the repeal of the official proscription of Freemasonry. Upon the suggestion of Rufino Cardinal Santos, Teodoro Kalaw, Jr., formally wrote the cardinal in 1968 for an official dialogue "on establishing open relations between Freemasonry and the Catholic experts and the Masonic panel clarified in 1969 the following points that are important to keep in mind even today. In the words of the Freemasons themselves: (1) "....the Free and accepted Masons of the Philippines do not hold communion with masonic groups which are manifestly anti-Catholic like some of the Grand Orient Lodges. Our Grand Lodge was founded on December 19, 1912, by the three American Lodges holding charters from the Grand Lodge of California, and, therefore, could not have had relationship with anti-Catholic masonic lodges existing during the Spanish times." (2) " To our knowledge there is nothing essentially anti-Catholic in our constitution. In the past there may have been differences and even quarrels between the Catholic Church and the Free and Accepted Masons of the Philippines. But the past is past. Today, we are fully committed to a cooperation with the Catholic Church.... the antagonism must have been more due to subjective reasons, to the resentment namely, which masons felt at being excommunicated by the Catholic Church." (3) "Philippine Masonry admits people of any faith who believe in God and the immortality of the soul. It has no intention, however, of separating them from the religion of their respective consciences." (4) "The Free and Accepted Masons of the Philippines will not oppose the dogmas and official doctrines of the Church.... it is more than willing to cooperate with the Roman Catholic Church." (5) " The ancient oaths are now symbolic in character and are not imposed by the terrible punishments mentioned there. Neither would the Grand Lodge of Free and Accepted Masons of the Philippines command things that are immoral, subversive or against the official teaching of the Roman Catholic Church."

And in the conclusions of the Catholic panel of experts. (6) "These lodges [of the Free and Accepted Masons of the Philippines] are more for fraternal and social purposes." (7) "Times have altered, people have changed. The Free and Accepted Masons of the Philippines want a new era of mutual cooperation. It would be foolhardy to accuse them of ulterior motives." (8) "......it is good and opportune that the Catholic Hierarchy of the Philippines requests the Vatican for the lifting of excommunication from Filipino Catholic members of the Free and Accepted Masons of the Philippines." Accordingly, in 1970 the Catholic Bishops' Conference of the Philippines petitioned the Holy See to exempt from the provision of Canon 2335 the first three masonic degrees of Entered Apprentice, Fellow Craft and Master Mason of the Free and Accepted Masons of the Philippines. This exemption would be for the Catholics who, in the judgement of their Local Ordinaries, joined the Free and Accepted Masons of the Philippines in good faith. At about this time, the Vatican was already in the process of reassessing the Church's position regarding Freemasonry. In 1974, a circular letter from the Sacred Congregation for the Doctrine of Faith favoured the strict interpretation of Canon 2335. namely that it "applies only to Catholics who join associations that truly machinate against the Church." The CBCP in 1975 further inquired from Rome whether the above quoted portion of the letter applies in effect to the 1970 petition of the CBCP. The reply in that same year from the sacred congregation states: "In accordance with the circular letter dated July 18, 1974. which recalls a strict interpretation of Canon 2335, the excommunication applies only to the persons who are members of associations that militate against the Church. It is on the basis of this principle that the position of the members of the different groups must be judged in each particular case." In 1979, a second panel of experts formed by the Episcopal Commission on the Doctrine of Faith advised the bishops that the CBCP itself must now decide whether in particular the Grand Lodge of Free and Accepted Masons of the Philippines is anti-Catholic or not. And therefore the CBCP itself must determine whether the Catholic members of the Philippine Freemasonry are excommunicated or not. This is a question that the Local Ordinaries are the ones in the position to resolve.

Realignment of the Issue. The question was overtaken by the promulgation of the 1982 new Code of Canon Law. Its Canon 1374 says: "a person who joins an 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 interdict." The Sacred Congregation for the Doctrine of the Faith in 1983 clarified that the fact the new Code makes no expressed mention of Masonic associations does not mean the Church has changed her negative judgement regarding them. This is merely in accord with an editorial criterion of grouping (without giving names) associations conspiring against the Church in a wider inclusive classification. "Therefore membership in them remains forbidden. The faithful who enroll in Masonic associations are in a state of grave sin and may not receive Holy Communion." The CBCP on March 14, 1990 issued its own guidelines in pursuance of the above directive. "Any Catholic who is publicly known as Mason, i.e. whose membership in any Masonic association can be proven in the external forum: (a) may not receive Holy Communion (b) may not be allowed to act as sponsor in Baptism, Confirmation, and weddings; (c) may not be admitted as members of religious organizations; (d) Church funeral sites may be denied unless some signs of repentance before death has been shown; (e) where Church funeral rites were allowed by the Ordinary, no Masonic services shall be allowed in the church or cemetery immediately before or after the Church rites in order to avoid any public scandal." II. LOOKING DEEPER  The reactions both to the 1983 declaration by the Sacred Congregation for the Doctrine of the Faith and to the 1990 CBCP guidelines manifest a need for a fuller presentation and a deeper understanding of the real problematic. Many ask, in view of the "ecumenical developments" in the past decades, why this seemingly harsh and continuing condemnation? The discussions about Freemasonry have recently concentrated on the one issue whether Masonic associations are anti-Catholic or not, as a matter of policy and in practice. Such a historical feature may indeed be shed off by Masonic groups as an anachronism at a certain point in time. But the deeper issue is Freemasonry's ideological

fundament within which its innate anti-Catholicism is rooted an whence other ramifications of global import may emanate. This essential contradiction obtaining justifies the continuing condemnation of Freemasonry. The reason given by the Sacred Congregation for the Doctrine of the Faith in 1983 for the Church's unchanged negative judgement against Masonic association is because "their principles have always been considered irreconcilable with the doctrine of the Church." Consequently no local ecclesiastical authorities may give "a judgement on the nature of Masonic associations which would imply a derogation" from the above decision. This confirmation and clarification was earlier issued in 1981 by the same sacred congregation, to wit, that the 1974 reminder about the strict interpretation of Canon 2335 of the old Code in its application to individual cases does not include any "intention of the Congregation to permit Episcopal Conferences to issue public pronouncements, by the way of a judgement of a general character on the nature of Masonic associations, which would imply a derogation from the aforesaid norms." It was in accordance with this repeated declaration by the Sacred Congregation of the Doctrine of the Faith that the CBCP issued its 1990 pastoral guidelines on the ecclesiastical consequences for Catholics who join any type of Masonic associations. What is the nature of Masonic association that the Church's negative judgment against them remains unchanged notwithstanding the fact that particular lodges may not be conspiring at all against the Church? What are their principles that "have always been considered irreconcilable with the doctrine of the Church?" We must now reflect on the principles constitutive of Freemasonry. These principles can be considered the philosophical and theological foundations of Freemasonry. 1. Freemasonry's Philosophical Foundations A. Freemasonry is philosophically based on illuminism. Illuminism is attributed to those people who have supposedly reached a purified and exalted condition of human reason. It is connected to the seventeenth century movement called the Enlightenment which exalted human reason as the sole, supreme and infallible  judge of truth. Not recognizing any authority higher than reason, the Enlightenment condemned the strong influence of culture, religion, and external authority as unworthy of enlightened human reason. For the glorification of human reason, therefore, the role played by the authority of the Church in proposing truth must also be eliminated.

Historically, illuminism has been influenced also by a movement called empiricism. Empiricism holds that knowledge begins with sense experienced which in turn serves as the final test for the validity of an idea. Knowledge that transcends sense data is considered either as only probable or outrightly false. Whatever is unverifiable through sense experience, like many religious truths and spiritual experiences, is denied. Illuminism is also a child of  rationalism. Rationalism subjects all truth claims based on authority or tradition to the judgement of unaided human reason. The data of divine revelation and doctrines proposed by religious groups, for example, must pass the definitive of faith. Belief in revelation is depicted as belonging to the pre-rational and pre-enlightened stage of human development, and as such should be tolerated only out of compassion for the unenlightened. Illuminism, empiricism and rationalism are all closely tied to the movement called mechanism. The mechanistic culture believes that fixed mechanistic laws govern both the natural world and the human world. These laws are to be discovered by the human mind if it wants to know and to dominate the mechanism of the universe. According to this view, the laws of mechanics, like gravitational attraction and inertia, are sufficient to account for the movements and mathematical regularity of the different parts of the cosmos. Divine intervention in the universe is rendered practically unnecessary. The autonomy of the law of nature from the action of God is stressed. Due to all these influences, Freemasonry seems to be operating on two basic philosophical principles: (a) an almost absolute faith in the infallible powers of the human reason and sense experience, and (b) a conviction that nature, governed by infallible universal mechanistic laws, is deprived of any guidance by and finality from divine providence. All these translate into a form of naturalism, which denies the need of divine revelation, religious tradition, and ecclesial authority in the search for saving truth. B. At this point, it is important to say something about Freemasonry's philosophical vision of God. Given the basic convictions of illuminism, empiricism, rationalism, mechanism and naturalism, Freemasonry espouses deism quite inevitably. There are different forms of deism. A moderate deism holds the doctrine of creation and divine providence, while rejecting divine revelation and belief in the afterlife. A more radical one believes that God planned the laws governing the universe but does not intervene any more in the functioning of the cosmos and of human beings. Masonic groups follow deism variously but some fundamental deistic principles are commonly maintained.

Freemasonry basically holds that God created the world and its intelligible mechanistic order. It denies, however, that God still guides creation or even intervenes in it. The universe, once set into motion by the act of creation, does not and must not need God's continuous meddling. There is no need for such divine encroachment because God is so perfect and original an architect or initial mover that his balanced creations does not require constant adjustment from him. Even human life is best to follow its natural laws of happiness. Human beings must be emancipated from the belief that the universe needs God's intrusion through providence and revelation. 2. The Masonic Religion One question that interests many people is whether Freemasonry could be considered a religion or simply a fraternal association bound by fundamental philosophical tenets. The Webster dictionary defines religion as "a set of beliefs concerning the cause, nature and purpose of the universe, especially when considered as the creation of a superhuman agency or agencies, usually involving devotional and ritual observance, and often containing a moral code for the conduct of human affairs." Using this sense of the word "religion", most experts assert that Freemasonry is truly a religion with its own creed, doctrines, symbols, worship, rites and moral code. It is crucial to determine what type of religion it is, especially its compatibility with the Christian religion. Let us dwell on some salient points. A. GOD. As indicated above, a personal Trinitarian God who provides for, relates with and saves creation and history is quite alien to Freemasonry. Instead of keeping the Christian concept of God, Freemasonry holds a mechanistic view of God, who is called The Great Architect of the Universe ( TGAOTU). God is the prime mover who, having fixed reliable laws to govern the cosmos and humanity, withdraws from his own creation and remains distant. Creation and humanity will find their true purpose by maintaining their separation from God. Thus the Christian belief in a personal God who indwells creation and humanity in grace is jeopardized. While it appears that some Freemasons are simply asserting the ineffability of God in His otherness and distance, they equally hold that God is simply a reflected image of the human being who conceives Him mentally. The only personal God acceptable to Freemasonry is humanity itself, more specifically human reason that conceives of God. Because God or TGAOTU is at the mercy of human reason's conception of Him, everyone is free to find one's own deity concealed in the generic name TGAOTU.

For Freemasonry the different religions are simply competitive attempts to explain the truth about God which are all bound to fail. Furthermore everyone is entitled to construct a perception of God proportionate to one's mental cultivation. So no one religion can claim to possess a definitive concept of and faith in God. It is therefore acceptable for someone to be loyal to different gods. This religious indifferentism is the ultimate demise of all revealed religions and the eventual evolution of a naturalistic religion. It is quite obvious that the Masonic conception of God conflicts with fundamental Christian belief. B Jesus Christ. Freemasons who are baptized Christians are allowed to call Jesus the Lord and the Messiah. He, however, is just a man, one of the exemplars or teachers sent by the Divine Wise Intellect to humanity. He is not divine, nor is he the only way to salvation. Martyr of humanity, Jesus animates fraternity. Due to the Masonic concept of God and religion described above, a Christian Mason is encouraged to honor Jesus but not to make Him the absolute savior. Freemasonry puts Jesus, Socrates, Buddha, Mohammed and other great figures of history on the same level. Should the mention of Jesus be found offensive by non-Christian companions within the same Masonic lodge, the Christian members are asked to refrain from uttering His name. The divinity, uniqueness and singularity of Jesus the Christ are compromised by the Masonic religion. C. Christian Revelation and Faith. The philosophical tenets of Freemasonry are a virtual negation of the supernatural and mysterious dimensions of life. Supernatural revelation, the basis of Judaeo-Christian faith, is rejected on at least two counts. First, TGAOTU does not intervene in the cosmos after the initial act of creation. Supernatural revelation amounts to a divine intrusion that is destructive of creation and humanity. Second, the rational autonomy of human beings from supernatural revelation and ecclesial authority is the ideal of Freemasonry. Faith in a personal God who reveals Himself and his will for salvation helps only the more primitive minds and must be outgrown. It is tolerated only in the spirit of fraternity and concern for the unrefined. With the rejection of Revelation, Freemasonry undermines the very foundation of Christianity. D. The Church and the Christian Doctrines. If it is not to Christ that we owe salvation, as Freemasonry holds, then the Church which claims to be His Body

and continuing presence is not recognized as possessing a saving mission. Implicitly the very reason for the existence of the Church is questioned by Freemasonry. Human beings should learn fidelity to nature and reasons, instead of fidelity to God, Jesus Christ and the Church. In the view of Freemasonry, the Church, especially through it's teaching authority and tradition, is a vehicle of the degradation of human beings. Dogmas and moral codes imposed by the Church's hierarchy inhibit the development of native human intelligence. The keep human beings infantile. The decadence of many human beings can be partly traced to the superstition, anti-rational and anti-natural teachings of the Church. Furthermore, the Church claims divine revelation as the basis of the dogmas and moral codes it teaches. But Freemasonry denies the possibility and relevance of divine revelation. Revelation and its expressions in dogma, ethics and worship have no empirical scientific foundation and are therefore not trustworthy. Doctrines are better treated as mere opinions and only as such do they become proper matter for reasonable discussion. Although some Masonic associations may not be openly teaching the destruction of the Church, they nevertheless do not see any usefulness for it and may even consider it a nuisance to their project. The Church and its teachings must be transcended as human reason progresses. E. Redemption. The above Masonic ideas regarding God, Jesus Christ and revelation preclude the Christian understanding of redemption. For Freemasonry redemption is a matter of self-improvement according to the ideals of Masonic obligations. Thus there is no need for salvation as grace, a gift of a transcendent God or of an atoning merciful Messiah. Salvation happens precisely where human beings attain intellectual and moral perfection apart from any divine intervention. Progressive enlightenment, which accompanies progressive initiation into the Masonic mysteries and degrees, constitutes redemption. Morality conditioned only by human forces is what matters. The ultimate triumph of good and light over evil and darkness will not come from divine intervention but from the triumph of nature and human reason. Thus it is with reason that experts call Freemasonry's "hope" a naturalistic eschatologism. F. Masonic Exclusivism. The Masonic view of redemption and human fulfillment is coupled with a strong sense of exclusiveness or elitism. Only an elite few are initiated into the secrets and paths of perfection. Excluded are "the little ones" who can never be anything else than what they already are. This facet of

Freemasonry contradicts the Christian belief in the universal salvific will of God and the privileged place of the "least" in the final Reign of God. Naturally, therefore, secrecy is essential to Masonry. Not everyone is developed enough or capable of the higher or more sublime things and ideas. Outsiders are obviously to remain in the dark. Even within the Masonic association ordinary members are kept ignorant of the actuations and agenda of the higher orders. The whole system of gradation is in fact founded on the proven law of evolution or development of a member along the way of "enlightenment." Consequently, it does happen that the majority of the members of Masonic associations sincerely think they are only a socio-civic organizations formed for purely charitable purposes and mutual assistance in business or financial matters, without anything to do with philosophical and ideological principles, or anything sinister at all. But by the imperative of its basic tenets, Freemasonry could be open to a cabal of fanatical and unscrupulous individuals bent on some schemes of world management or global domination that would entail the elimination of undesirables- socially, racially, religiously, culturally-and the enthronement of the "illuminati"  or the reason, Freemasonry has been historically attractive not only to freethinkers, but also to anticlericals and also white supremacists. 3. Conclusion From the above fundamental points, it can be easily inferred how Freemasonry will view other aspects of Christian doctrine and morality like scriptures, sacraments, prayer, sinfulness. For our purposes, the focus on a few basic points suffices for us to see how the Masonic religion departs from, and contradicts, the foundations of the Christian faith. Freemasonry rests on a set of key notions and beliefs, though Masonic groups practice the common Masonic religion in unique ways. The philosophical and theological principles of Freemasonry are closely intertwined. It's philosophy has become its religion. Its religion propagates its philosophy. The Church has always been aware of the Masonic philosophy and religion and has consistently found many of its elements irreconcilable with the true Christian and Catholic faith. III. LOOKING AHEAD As we look ahead in the fullfilment of our pastoral duties, we see the need to make known to all that it is this incompatibility of Masonic principles with the Catholic faith that explains the Church's continuing and unchanged condemnation and rejection of Masonry also here in the Philippines. The

militancy or non-militancy against the Catholic Church of a particular Masonic association like the Grand Lodge of the Free and Accepted Masonry of the Philippines is not the determining factor here. A Catholic should not join any Masonic association whether it is hostile to the Church or not, because he or she would be untrue to his/her own beliefs if he/she were really to adhere to Masonic principles we have seen above. And if he or she only joined Freemasonry for pragmatic, non-ideological reasons, he/she would be unnecessarily exposing his/her Catholic faith to serious dangers. Int other words, from a moral viewpoint, Masonry is objectively wrong in as much as its fundamental principles or tenets are in themselves morally unacceptable. As the Second Plenary Council of the Philippines stated in 1991, the Church's negative  judgment in regard to Masonic associations is a "statement of the objectively serious wrongness of such membership by Catholics." It is a grave moral disorder. That means the faithful who enroll in Masonic associations are in a situation or state of grave sin, " although they are not ipso facto (automatically) excommunicated from the Church." Indeed, the Church is not therewith passing judgement on the conscience of the individual Catholic enrolled in a Masonic association. With maternal concern she is aware that many of those so enrolled are in ignorance of the true nature of Masonry or of its basic principles. But neither this ignorance nor the good intentions of such enrollees, who might have been led into thinking that their Masonic association is purely civic or philanthropic in purpose, justify such membership or continuing in such membership. For a behavior to be morally upright it must be based on truth, and truth must be based on objective reality. The detailed declaration of the Philippine Catholic Church is in fact to help among others individual Catholics who are enrolled in Masonic associations. Among these are Mason (a) "in the know" who are aware of the Church prohibition for Catholics against joining a Masonic association but nonetheless remain in active membership. These may be long-standing members familiar with Masonic principles and consciously adhering to them. They may also be publicly known as Masons, i.e. their membership in a Masonic association can be prove in the external forum. To these Masons the practical guidelines of 1990 by the CBCP given the above fully apply: they are precluded from reception of Holy Communion, from sponsorship in Baptism, Confirmation and weddings, from membership in religious organizations, and from the celebration of Church funeral rites, unless repentance has been somehow shown before death. To them the Church extends the call for a closer examination of the principles of Masonry incompatible with Christianity, and for a renewal of their commitment to the Catholic faith.

Also, there are those Masons (b) "in good faith" who may have joined the association only recently and/or are only of the initial low degrees, and who do not know of nor consciously adhere to the Masonic principles irreconcilable with the Catholic faith. These may either know nothing of the Church prohibition or know of it only vaguely or confusedly. To these Masons the 1990 practical guidelines of the CBCP apply once they have been informed of this content and intent of declaration by CBCP. And provided there is no scandal, there should br greater tolerance of their individual phases in understanding the truth. To them and to those attracted to the Masonic associations the Church gives the reminder that promises of social or financial advancement or fellowship directed to some worthwhile humanitarian causes should not be at the expense of one's faith commitments nor glossing over the irreconcilability of basic Masonic principles with the Catholic faith. To all priests, sisters, and lay teachers of the faith, we enjoin in homilies, catechesis and other means a vigorous and clear proclamation of this declaration, in view of the prevailing ignorance regarding the true nature of Freemasonry and the confusion about the corresponding position of the church. To end the scandal thereof. We should with fraternal solicitude try to win those in error or ignorance back to the truth. We pray with St. Paul that by "doing the truth in charity, we may in all things grow up in him who is the head, Christ" (Eph 4, 15)

Papal ban of Freemasonry  From Wikipedia, the free encyclopedia

[hide]This article has multiple issues.  Please help improve it or discuss these issues on the talk page. (  Learn how and when to remove these template messages ) This article relies too much on references to primary sources. (June 2016) This article may rely excessively on sources too closely associated with the subject ,  potentially preventing the article from being verifiable and neutral. (June 2016) Part of a series on

Freemasonry

Overview [hide]

Grand Lodge





Masonic lodge

Masonic lodge officers





Grand Master 

Prince Hall Freemasonry



Regular Masonic jurisdiction





Continental Freemasonry

History[show] Masonic bodies[show] Views of Masonry [show] People and places[show] Other related articles[show] By country[show]







v t e

The Catholic Church first prohibited Catholics from membership in Masonic organizations and other secret societies in 1738. Since then, at least eleven popes have made pronouncements about the incompatibility of Catholic doctrines and Freemasonry.[1] From 1738 until 1983, Catholics who publicly associated with, or publicly supported, Masonic organizations were censured with automatic excommunication.[2] Since 1983, the prohibition on membership exists in a different form.[3][2][4] Although there was some confusion about membership following the 1965 Second Vatican Council (Vatican II), the Church continues to prohibit membership in Freemasonry because it concluded that Masonic principles and rituals are irreconcilable with Catholic doctrines. The current norm, the 1983 Congregation for the Doctrine of the Faith 's (CDF) Declaration on Masonic associations, states that "faithful who enroll in Masonic associations are in a state of  grave sin and may not receive Holy Communion" and membership in Masonic associations is prohibited.[6]The most recent CDF document about the "incompatibility of Freemasonry with the Catholic faith" was issued in 1985.[7]

Contents [hide] 

1History 1.1In eminenti apostolatus o 1.2Quo graviora o 1.3Reiteration of ban on membership by subsequent popes o 1.4Humanum genus o 1.51917 code of canon law o

1.5.1Uncertainty following the Second Vatican Council 1.5.2German Bishops' Conference 1.5.3Šeper's clarification 1.61983 code of canon law o 1.6.1Declaration on Masonic Associations 1.6.2Continued ban after the declaration 2Current position of the Church on Catholics joining the Fraternity 3Freemasonry's position on Catholics joining the Fraternity 4Catholic fraternal societies 5See also 6Notes 7References 8Further reading   

 

      

History [edit] In eminenti apos tolatus [edit] In 1736, the Inquisition investigated a Masonic lodge in Florence, Italy, which it condemned in June 1737. The lodge had originally been founded in 1733 by the English Freemason Charles Sackville, 2nd Duke of Dorset,[8] but accepted Italian members, such as the lodge's secretary Tommaso Crudeli.[9][10] Also in 1736, on 26 December, Andrew Michael Ramsay delivered an oration to a masonic meeting in Paris on the eve of the election of  Charles Radclyffe as Grand Master of the French Freemasons. In March 1737 he sent an edited copy to the chief minister, Cardinal  AndréHercule de Fleury, seeking his approval for its delivery to an assembly of Freemasons, and his approval of the craft in general. Fleury's response was to brand the Freemasons as traitors, and ban their assemblies.[11] This ban, and the Italian investigation led ,[12] in 1738, to Pope Clement XII promulgating In eminenti apostolatus, the first canonical prohibition of Masonic associations. Clement XII wrote that the reasons for prohibiting masonic associations are that members, "content with [a] form of natural virtue, are associated with one another" by oaths with "grave penalties" "to conceal in inviolable silence whatever they secretly do together." These associations have aroused suspicions that "to join these associations is precisely synonymous with incurring the taint of evil and infamy, for if they were not involved in evil doing, they would never be so very averse to the light [of publicity]." "The rumor [of these doings] has so grown that" several governments have suppressed them "as being opposed to the welfare of the kingdom. "[13] Clement XII wrote, that these kinds of associations are "not consistent with the provisions of either civil or canon law" since they harm both "the peace of the civil state" and "the spiritual salvation of souls. "[14][b]

Quo g raviora[edit] Pope Leo XII attempted to assess the extent and influence of anti-social organizations .[19] Leo XII inserted and confirmed the texts of Clement XII (1738), Benedict XIV (1751), and Pius VII (1821), in his 1825 constitution Quo graviora "to condemn them in such a way that it would be impossible to claim exemption from the condemnation."[20]

Reiteration of ban on membership by subsequent popes [edit]

Pope Leo XIII author of Humanum genus, which reiterated the inability of Catholics to become Freemasons

The ban in In eminenti apostolatus was reiterated and expanded upon by Benedict XIV (1751), Pius VII (1821), Leo XII (1825), Pius VIII (1829), Gregory XVI (1832), Pius IX (1846, 1849, 1864, 1865, 1869, 1873).[c]

Humanum g enus [edit] "The decisive impetus for the Catholic anti-Masonic movement" was Humanum genus, promulgated by Pope Leo XIII in 1884.[22] Leo XIII wrote that his primary objection to Masonry was naturalism,[23] his accusations were about pantheism, rationalism, and naturalism; but not about Satanism.[24][d] Leo XIII analysed continental Grand Orient type philosophical "principles and practices."[25] While naturalism was present everywhere in other types of lodges, "the subversive, revolutionary activity characteristic of the Grand Orient lodges of the continent" was not.[25] Leo XIII "emphasises that 'the ultimate and principle aim' of Masonry 'was to destroy to its very foundations any civil or religious order established throughout Christendom, and bring about in its place a new order founded on laws drawn out of the entrails of naturalism'. "[26]

1917 code of canon law [edit] Under 1917 CIC, which was in effect May 1918 to November 1983, Catholics associated with Masonry were: automatically, i.e. latae sententia, excommunicated,[27][28] deprived of marriage in the Catholic Church,[29] excluded from Catholic associations,[30] deprived of Catholic funeral rites,[31] invalidated from novitiate,[32] invalidated reception of personal jus patronatus,[33] with additional penalties against clergy, religious, and members of secular institutes .[34] Under 1917 CIC, books which argue that "Masonic sects" and similar groups are "useful and not harmful to the Church and civil society" were prohibited .[35][36][e] Uncertainty following the Second Vatican Council [edit] The Catholic Church began an evaluation of its understanding of Masonry during ,[38] (but not at,[f]) Vatican II.[g] Throughout the jubilee of 1966, Pope Paul VI granted every confessor the faculty to absolve censures and penalties of 1917 CIC canon 2335 incurred by penitents who completely separated themselves from Masonic association and promised to repair and prevent, as far as possible, any scandal and damage they caused.[44]  After a four-year investigation in five Scandinavian Bishops' Conference (CES) countries,[45] the CES decided in 1967 to apply the 1966 post-conciliar norms in De Episcoporum

Muneribus,[46] "which empowers bishops in special cases to dispense from certain injunctions of Canon Law."[47][further explanation needed ][h] The CES permitted, within its jurisdiction, converts to Catholicism to retain their Swedish Rite membership,[45] "but only with the specific permission of that person's bishop."[49] In early 1968, The Tablet  reported that Vatican sources had "been quoted as saying that Catholics are now free to join the Masons in the United States, Britain and most other countries of the world. However, the European Grand Orient Lodge of Masons, established primarily in Italy and France, is still considered anti-Catholic or, at least, atheistic," and that "the CDF 'let i t be known that Catholics  joining the Freemasons are no longer automatically excommunicated. The Church's new attitude has been in effect for more than a year.' The Church's Code of Canon Law drawn up in 1918 and shortly to be reformed, provided for automatic excommunication of Catholics 'who enroll in the Masonic sect or in secret societies conspiring against the Church or the legitimate authorities.' Vatican sources added that this wording would be changed to modify the Church's position when the new Code of Canon Law was completed."[38] These reports apparently caused consternation in the Vatican, and were quickly corrected.[50] The Holy See publicly said that 1917 CIC canon 2335 was not abrogated,[51] and denied it planned to "change profoundly" its historic prohibition against Catholics  joining Masonic groups,[52] although confidential sources said "a change in attitude in the future was considered possible."[50][i] Informal dialogues between Catholic Church and Masonic representatives took place after Vatican II in Austria, Italy and Germany. In Austria, Freemason Karl Baresch, representative of the Grand Lodge of Austria, informally met Cardinal Franz König, president of the Secretariat for NonBelievers, at Vienna in 1968. Later, a commission of Catholic Church and Masonic representatives conducted a dialogue and produced the 1970 Lichtenau Declaration (de), an interpretative statement directed at Paul VI; Cardinal Franjo Šeper , prefect of the CDF; and other Catholic authorities. It "contained serious faults in philosophical-theological and, above all, historical terms," according to Professor Zbigniew Suchecki, and "was never officially recognized by" the Catholic Church.[54] In 1971, Bishop Daniel Pezeril, auxiliary bishop of Paris, accepted an invitation from the Grande Loge de France to lecture.[55] This was the first official reception of a Catholic bishop after 1738 .[56] While some speculated about post-conciliar revision of canon law and how norms would be legislated and enforced,[57] the canonical prohibition against Catholics joining Masonic groups remained in force in 1974.[58] The Catholic Bishops' Conference of England and Wales (CBCEW) stated in 1974 that consultations with the world's bishops failed to produce consensus about the Catholic Church's relationship with Masonry.[59] The CDF (1974) wrote that many bishops had asked it about how to weight and interpret 1917 CIC canon 2335. The divergent replies it gave reflected different situations in various countries. The CDF reiterated that 1917 CIC canons which establish a penalty are subject to strict interpretation,[60] so canon 2335 applied only to Catholics who were members of Masonic associations that machinate against the Church.[61] The CBCEW interpreted CDF 1974 as instructing bishops that 1917 CIC canon 2335 "no longer automatically bars a Catholic from membership of Masonic groups" since it is subject to strict interpretation, and that "a Catholic who joins the Freemasons is excommunicated only if the policy and actions of the Freemasons in his area are known to be hostile to the Church."[59] So, the CBCEW defined norms within its jurisdiction, that Catholics, who believed that membership in Masonic associations "does not conflict" with their "deeper loyalty" to their incorporation in the Catholic Church, should "discuss the implications of such membership" with their parish priest. Likewise, Catholics in Masonic associations were "urged to seek reconciliation."[59] German Bishops' Conference[edit]

Cardinal Joseph Höffner , head of the German Bishops' Conference in 1980, when it released its report on Freemasonry

In 1980, after six years of dialogue with representatives of the United Grand Lodges of Germany and investigation of Masonic rituals,[discuss]the DBK produced a report on Freemasonry listing twelve conclusions.[62]  Among the DBK's conclusions were that Freemasonry denies revelation,[63] and objective truth.[64] They also alleged that religious indifference is fundamental to Freemasonry,[65] and that Freemasonry is Deist,[66] and that it denies the possibility of divine revelation,[67] so threatening the respect due to the Church's teaching office.[68] The sacramental character of Masonic rituals was seen as signifying an individual transformation,[69] offering an alternative path to perfection[70] and having a total claim on the life of a membe r [71] It concludes by stating that all lodges are forbidden to Catholics,[72] including Catholic-friendly lodges.[73][j]

Šeper's clarification[edit] The 1981 CDF Declaration concerning status of Catholics becoming Freemasons said that the 1974 CDF reply had "given rise to erroneous and tendentious interpretations. "[75] The 1981 CDF declaration also affirmed that the prohibition against Catholics joining Masonic groups had not changed and remained in effect .[76]

1983 code of canon law [edit] The Catholic Church abrogated and replaced 1917 CIC with present 1983 CIC, which took effect in November 1983. 1917 CIC canon 2335 developed into 1983 CIC canon 1374 .[77] Unlike the abrogated 1917 CIC canon 2335,[27] however, 1983 CIC canon 1374 does not name any groups it condemns; it states:  A person who joins an association which plots against the Church is to be punished with a just penalty;[k] one who promotes or takes office in such an association is to be punished with an interdict.[82] This omission led some Catholics and Freemasons, especially in America, to believe that the ban on Catholics becoming Freemasons might have changed,[l] and caused confusion in the church's hierarchy.[m] Many Catholics joined the fraternity, basing their membership on a permissive interpretation of Canon Law and justifying their membership by their belief that Freemasonry does not plot against the Church.[n] The Catholic Church uses two parallel codes of canon law: the 1983 CIC in the Latin Church of the Catholic Church and the 1990 Code of Canons of the Eastern Churches (1990 CCEO) in the sui

iuris Eastern Catholic Churches of the Catholic Church. 1983 CIC canon 1374 and 1990 CCEO canon 1448 §2 are parallel canons .[86][o] 1983 CIC canon 1374 differentiates between being a member of a forbidden association and being an officer or promoter but 1990 CCEO canon 1448 §2 does not.[86]

Declaration on Mas onic A s s ociations [edit]

Pope John Paul II, who personally approved the 1983 Declaration on Masonic Associations from the Congregation for the Doctrine of the Faith

In 1983, Cardinal Joseph Ratzinger , prefect of the Congregation for the Doctrine of the Faith, with the personal approval of Pope John Paul II, issued a Declaration on Masonic Associations, which reiterated the Church's objections to Freemasonry.[89] The 1983 declaration states that "faithful who enroll in Masonic associations are in a state of grave sin and may not receive Holy Communion. ... the Church's negative judgment in regard to Masonic association(s) remains unchanged since their principles have always been considered irreconcilable with the doctrine of the Church and therefore membership in them remains forbidden.[89] CDF 1983 "stipulated that neither" CDF 1974 nor CDF 1981"allowed an individual bishop or bishops' conferences to permit Catholics to belong to masonic lodges."[90] Continued ban after the declaration [edit]  A USCCB committee concluded in its 1985 Letter to U.S. Bishops Concerning Masonry that "the principles and basic rituals of Masonry embody a naturalistic religion active participation in which is incompatible with Christian faith and practice."[91] "Those who knowingly embrace" masonic "principles are committing serious sin" and,[91] according to Law's parenthetical commentary on Whalen, that offense might be punishable under canon 1364 .[84] According to that canon, an apostate, heretic, or schismatic incurs a latae sententiaeexcommunication and clerics can be punished with additional expiatory penalties including dismissal from the clerical state .[92] Caparros et al. elucidates that, in cases where "registration into an association entails apostasy, heresy, or schism" then the offense is punishable under canon 1364.[93] Nevertheless, citing CDF (1983), Caparros et al. states that "those masonic associations that would not be covered by" canon 1374 have "principles [which] are still seen to be incompatible with the doctrine of the Church. "[93] Every delict in canon law is a sin.[94] The "distinction between penal law and morality" is, according to the USCCB committee, that not all sins are violations in canon law  – so in a case where a sin is not also a violation or delict in canon law, it is a fallacy to conclude that "it is permissible to commit it."[95] "Referring specifically to the secrecy of masonic organisations," CDF 1985 "reiterated the ban

on masonic membership" in CDF 1983.[90] According to McInvale (1992), the CDF (1985) "argues that Masonry establishes a relativistic symbolic concept of morality unacceptable to Catholicism." In 1996, Bishop Fabian Bruskewitz, of the Roman Catholic Diocese of Lincoln, legislated that Catholic members of masonic associations in the diocese, incur a latae sententiaecensure of a onemonth interdict during which they are forbidden to receive holy communion; those who continue membership incur a latae sententiae censure of excommunication.[96] Those excommunications which were challenged through a process of canonical recourse were affirmed by a judgment of the Holy See in 2006.[97] In 2000, David Patterson, executive secretary of the Masonic Service Bureau of  Los Angeles, asked Cardinal Roger Mahony "whether a practicing Catholic may join a Masonic Lodge." Father Thomas  Anslow, Judicial Vicar of the Roman Catholic Archdiocese of Los Angeles, replied to Patterson that "the matter is too complex for a straightforward 'yes' or 'no' answer. But at least for Catholics in the United States, I believe the answer is probably yes. "[98] Because he was "unaware of any ideology or practice by the local lodges that challenges or subverts the doctrine and interests of the Catholic Church," Anslow wrote that his "qualified response" is "probably yes." [98] Anslow publicly retracted his 2000 letter in 2002, with the explanation that his analysis was faulty .[99] He wrote that, according to the CDF (1985) reflection about the CDF (1983) declaration, "the system of symbols" used in Masonry can "foster a 'supraconfessional humanitarian'" conception of "the divine that neutralizes or replaces the faith dimension of our relationship with God. "[100] In 2002, the Catholic Bishops' Conference of the Philippines decreed that: 





a Catholic who is a "publicly known" Freemason  – who "actively participates" or "promotes its views" or "holds any office" – and refuses to renounce his membership after being warned in accord with 1983 CIC canon 1347,[101] "is to be punished with an interdict," in accord with 1983 CIC canon 1374,[82] including: exclusion from receiving the sacraments;[102] prohibition against acting as a sponsor in Baptism and Confirmation; prohibition against being a member of any parish or diocesan structure; and denial of  Catholic funeral rites, unless some signs of repentance before death were shown, regardless, to avoid public scandal in a case where a bishop allows funeral rites, Masonic services are prohibited in the church and prohibited immediately before or after the Catholic funeral rites at the cemetery .[103][104] a Catholic who is a Freemason, "notoriously adhering to the Masonic vision," is automatically excommunicated under canon 1364 and is automatically censured in accord with 1983 CIC canon 1331[105][106][92] a Freemason is prohibited from acting a witness to marriage in the Catholic Church, and prohibited from being a member of any associations of the faithful [107]

The Masonic Information Center pointed out in 2006 that CDF 1983, which prohibits membership in Masonic associations, "remains in effect."[108] Bishop Gianfranco Girotti, regent of the Apostolic Penitentiary, told the 2007 Freemasonry and the Catholic Church conference, at the Pontifical Theological Faculty of St. Bonaventure in Rome, that doctrine has not changed.[109] Girotti, quoting the CDF 1983 declaration, reiterated that masonic philosophy is incompatible with Catholic faith.[110]Likewise, reacting to the news of an 85-year-old Catholic priest, Rosario Francesco Esposito, becoming a member in a Masonic lodge,[111] Girotti told Vatican Radio in May 2007 that the CDF 1983 declaration "remains in force today."[112] Girotti called on priests who had declared themselves to be Freemasons to be disciplined by their direct superiors.[113] In 2013, a Catholic priest at Megève, France, was "stripped of his functions at the request of the" CDF for being an active member of the Grand Orient de France.[114]

Current position of the Church on Catholics joining the Fraternity [edit] The Catholic Church's current norm on Masonic associations is the 1983 CDF Declaration on Masonic associations.[89][p] The 1983 CDF declaration states that Catholics "who enroll in Masonic associations are in a state of grave sin and may not receive Holy Communion."[6] The 1983 CDF declaration clarified the omission of association names in 1983 Code of Canon Law (1983 CIC) by stating that the "editorial criterion which was followed" did not mention association names since "they are contained in wider categories."[89] 1983 CIC canon 1374 states that a Catholic "who joins an 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 interdict."[82] This contrasted with the 1917 Code of Canon Law(1917 CIC), which explicitly declared that joining Freemasonry entailed automatic excommunication. The omission of association names, like Masonic associations, from the 1983 CIC prompted Catholics and Masons to question whether the ban on Catholics becoming Freemasons was still active, especially after the perceived liberalization of the Church after Vatican II.  A number of Catholics became Freemasons assuming that the Church had softened its stance.[q] The 1983 CDF declaration addressed this misinterpretation of the Code of Canon Law, clarifying that: ...the Church's negative judgment in regard to Masonic association remains unchanged since their principles have always been considered irreconcilable with the doctrine of the Church and therefore membership in them remains forbidden.[89] The "irreconcilable principles" that the Church believes Freemasonry possesses include a "deistic God",[r] naturalism,[84] and religious indifferentism.[s] Near the time that the 1983 CDF declaration was released, bishops' conferences in Germany and  America also released independent reports on the question of Freemasonry. The conclusions of the German Bishops' Conference (DBK) in its 1980 report on Masonry and cited by the U.S. Conference of Catholic Bishops (USCCB) in its 1985 letter included that "research on the ritual and on the Masonic mentality makes it clear that it is impossible to belong to the Catholic Church and to Freemasonry at the same time."[117] Some of the doctrines are incorporated into Catholic social teaching which are, in the Compendium of the Social Doctrine of the Church, to appreciate democratic political systems which are accountable to the governed and to "reject all secret organizations that seek to influence or subvert the functioning of legitimate institutions."[118]  According to Cardinal Gianfranco Ravasi, president of the Pontifical Council for Culture, DBK (1980) and CBCP (2010) "are significant texts as they address the theoretical and practical reasons for the irreconcilability of masonry and Catholicism as concepts of truth,[t] religion,[u] God, man and the world, spirituality, ethics, rituality and tolerance."[125]

Freemasonry's position on Catholics joining the Fraternity [edit] Masonic bodies do not ban Catholics from joining if they wish to do so.[126] There has never been a Masonic prohibition against Catholics joining the fraternity, and many Freemasons are Catholics .[127]

Catholic fraternal societies [edit] Freemasonry was an important catalyst in the founding of the Knights of Columbus.[128] One of the attractions of Freemasonry is that it provided a number of social services unavailable to nonmembers (and therefore, devout Catholics).[129] Father Michael J. McGivney, a Catholic priest in New

Haven, Connecticut wished to provide Catholic men with a Catholic fraternal organization, an alternative to Freemasonry, with the attractiveness of selected membership and secret initiation, but neither oath-bound nor secret.[130] McGivney believed that Catholicism and fraternalism were not incompatible and wished to found a society that would encourage men to be proud of their  American-Catholic heritage.[131]

 Anima Christi Soul of Christ, sanctify me; Body of Christ, save me; Blood of Christ, inebriate me; Water from the side of Christ, wash me; Passion of Christ, strengthen me; O good Jesus, hear me; within your wounds, hide me; let me never be separated from you; from the evil one, protect me; at the hour of my death, call me; and bid me to come to you; that with your saints, I may praise you forever and eve r. Amen.

Breaking Curses In the name of the Lord Jesus Christ of Nazareth, by the power of his cross, his blood and his resurrection, I take authority over all curses, hexes, spells, voodoo practices, witchcraft assignments, satanic rituals, incantations and evil wishes that have been sent my way, or have passed down the generational bloodline. I break their influence over my life by the power of the risen Lord Jesus Christ, and I command these curses to go back to where they came from and be replaced with a blessing. I ask forgiveness for and renounce all negative inner v ows and agreements that I have made with the enemy, and I ask you Lord Jesus to release me from any bondage they may have held in me. I claim your shed blood over all aspects of my life, relationships, ministry endeavors and finances. I thank you for your enduring love, your angelic protection, and for the fullness of your abundant blessings.

Prayer against Evil Spirit of our God, Father, Son and Holy Spirit, Most Holy Trinity, descend upon me. Please purify me, mold me, fill me with yourself, and use me. Banish all the forces of evil from me; destroy them, vanquish them so that I can be healthy and do good deeds. Banish from me all curses, hexes, spells, witchcraft, black magic, demonic assignments, malefice and the evil eye; diabolic infestations, oppressions, possessions; all that is ev il and sinful; jealousy, treachery, envy; all physical, psychological, moral, spiritual and diabolical ailments; as well as all enticing spirits, deaf, dumb, blind, mute and sleeping spirits, new-age spirits, occult spirits, religious spirits, antichrist spirits, and any other spirits of death and darkness. I command and bid all the powers w ho molest me—by the power of God A lmighty, in the name of Jesus Christ my Savior—to leave me forever, and to be consigned into the everlasting lake of fire, that they may never again touch me or any other creature in the entire world. Amen.

Denouncing the Occult Heavenly Father, in the name of your only begotten Son, Jesus Christ, I denounce Satan and all his works, all forms of witchcraft, the use of divination, the practice of sorcery, dealing with mediums, channeling with spirit guides, the Ouija board, astrology, Reiki, hypnosis, automatic writing, horoscopes, numerology, all types of fortune telling, palm readings, levitation, and anything else associated with the occult or Satan. I denounce and forsake my involvement in all of them in the name of Jesus Christ who came in the flesh, and by the power of his cross, his blood and his resurrection, I break their hold over my life. I confess all these sins before you and ask you to cleanse and forgive me. I forgive myself and ask you Lord Jesus to enter my heart and create in me the kind of person you have intended me to be. I ask you to send

forth the gifts of your Holy Spirit to baptize me, just as you baptized your disciples on the day of Pentecost. I thank you heavenly Father for strengthening my inner spirit with the power of your Holy Spirit, so that Christ may dwell in my heart. Through faith, rooted and grounded in lov e, may I be able to comprehend with all the saints, the breadth, length, height and depth of Christ’s love which surpasses all understanding. Amen.

Standard Deliverance In the name of the Lord Jesus Christ of Nazareth, by the power of his cross, his blood and his resurrection, I bind you Satan, the spirits, powers and forces of darkness, the nether world, and the evil forces of nature. I take authority over all curses, hexes, demonic activity and spells directed against me, my relationships, ministry endeavors, finances, and the work of my hands; and I break them by the power and authority of the risen Lord Jesus Christ. I stand with the power o f the Lord God Almighty to bind all demonic interaction, interplay and communications between spirits sent against me, and send them directly to Jesus Christ for him to deal with as he wills. I ask forgiveness for and renounce all negative inner v ows that I have made with the enemy, and ask that Jesus Christ release me from these vows and f rom any bondage they may have held in me. I claim the shed blood of Jesus Christ, the Son of the living God, over every aspect of my life for my protection. Amen.

Prayer against Malefice1 God, our Lord, King of ages, All-powerful and Almighty, you who made everything and who transform everything simply by your will; you who changed into dew the flames of the seven-times hotter furnace and protected and saved your three holy children. You are the doctor and physician of my soul. You are the salvation of those who turn to you. I beseech you to make powerless, banish, and drive out every diabolic power and presence; every e vil influence, malefice or evil eye and all evil actions aimed against me. Where there is envy and malice, give me an abundance of goodness, endurance, victory and charity. O Lord, you who love man, I beg you to reach out your powerful hands and your most high and mighty arms and come to my aid. Send your angel of peace over me, to protect my body and soul. May he keep at bay and vanquish every evil power, every poison or malice invoked against me by corrupt and envious people. Then under the protection of your authority may I sing with gratitude, “The Lord is my salvation; whom should I fear?” I will not fear evil because you are with me, my God, my strength, my powerful Lord, Lord of peace, Father of all ages. Amen.

Prayer for a Spiritual Canopy Dear Lord Jesus, please forgive me for all the times I have not submitted to y our will in my life. Please forgive me for all my sinful actions, making agreements with the enemy, and for believing the devil’s lies. I now submit to you as my Lord, dear Jesus. Now I break every agreement that I have made with the enemy. Lord Jesus, please send an assignment of angels to remove and bind to the abyss all demons and their devices that had access to me because I believed their lies. I now ask y ou to establish a hedge of protection around me, over me and under me, and seal it with your blood, Lord Jesus Christ. I now choose to put on the full armor of God and ask that you cleanse me and seal me, body, mind, soul and spirit, with your blood, Lord Jesus Christ. Please have your angelic army bind up and remove all demons, their devices, and all their power from within this protective hedge and have them sent to the

abyss. Please have your angels destroy all demonic, occult or witchcraft assignments directed against me. Please have your angels stand guard over me and protect me from all attacks of the enemy. I thank you for establishing an impenetrable shield of protection around me, in Jesus’ name. Amen.

Prayer Against Trafficking Witches Dear Lord Jesus, would you please send a special assignment of warring angels to remove all trafficking people from me. Please have your warriors strip these witches of psychic powers, demonic powers and occult powers. Please strip them of magic charms, psychic vision and powers of divination. Please have all their powers and devices destroyed and cast into the abyss. I ask you to bring these people before your throne and bless them with the revelation of who you are and your love and plans of salvation for them. Please show them how they are being deceived by Satan. I take authority over all astral assignments directed against me, and I ask you to establish an impenetrable shield of protection between me and all those who traffic on me, in Jesus’ name, Amen.

Binding Evil Spirits In the name of the Lord Jesus Christ of Nazareth, I stand with the power of the Lord God Almighty to bind Satan and all his evil spirits, demonic forces, satanic powers, principalities, along with all kings and princes of terrors, from the air, water, fire, ground, netherworld, and the evil forces of nature. I take authority over all demonic assignments and functions of destruction sent against me, and I expose all demonic forces as weakened, defeated enemies of Jesus Christ. I stand with the power of the Lord God Almighty to bind all enemies of Christ present together, all demonic entities under their one and highest authority, and I command these spirits into the abyss to never again return. I arise today with the power of the Lord God Almighty to call forth the heavenly host, the holy angels of God, to surround and protect, and cleanse with God’s holy light all areas vacated by the forces of evil. I ask the Holy Spirit to permeate my mind, heart, body, soul and spirit, creating a hunger and thirst for God’s ho ly Word, and to fill me with the life and love of my Lord, Jesus Christ.

Removing Demonic Influence Dear Lord Jesus Christ, would you please send a special assignment of warring angels to remove and bind to the abyss every demonic influence that has contributed to my sinful behaviors of criticism, impatience, resentment, pride, rebellion, stubbornness, unforgiveness, gossip, disobedience, strife, violence, divorce, accusation, anger, manipulation, jealousy, greed, laziness, revenge, coveting, possessiveness, control, retaliation, selfishness, deceitfulness, deception, dishonesty, unbelief, seduction, lust, pornography, masturbation, idolatry and witchcraft. May your angelic warriors remove and bind to the abyss every demonic influence that has contributed to my physical, psychological or spiritual infirmities of nerve disorder, lung disorder, brain disorder or dysfunction, AIDS, cancer, hypochondria, hyperactivity, depression, schizophrenia, fatigue, anorexia, bulimia, addictions, gluttony, perfectionism, alcoholism, sexual addictions, sexual perversions, attempted suicide, incest, pedophilia, lesbianism, homosexuality, adultery, confusion, p rocrastination, self-hatred, isolation, paranoia, nervousness, passivity, indecision, doubt, oppression, rejection, poor self-image, anxiety, shame and fear. I arise today through the power of the Lord Jesus Christ and ask to be filled with the Holy Spirit’s gifts of peace, patience, love, joy, kindness, generosity, faithfulness, gentleness, self-control, humility, forgiveness, goodness, fortitude, discipline, truth, relinquishment, good self-image, prosperity, charity, obedience, a sound mind, fulfillment in Christ, acceptance of self, acceptance of others, trust, freedom from addictions, freedom of having-to-control, freedom from shame, wholeness, wellness, health, w isdom, knowledge,

understanding, and the light and life of the Lord Jesus Christ. Amen.

Prayer for Inner Healing 2 Dear Lord Jesus, please come and heal my wounded and troubled heart. I beg you to heal the torments that are causing anxiety in my life. I beg you, in a particular way, to heal the underlying source of my sinfulness. I beg you to come into my life and heal the psychological harms that struck me in my childhood and from the injuries they have caused throughout my life. Lord Jesus, you know my burdens. I lay them on your Good Shepherd’s Heart. I beseech you— by the merits of the great open wound in your heart —to heal the small wounds that are in mine. Heal my memories, so that nothing that has happened to me will cause me to remain in pain and anguish, filled with anxiety. Heal, O Lord, all those wounds that have been the cause of evil that is rooted in my life. I want to forgive all those who have offended me. Look to those inner sores that make me unable to forgive. You who came to forgive the afflicted of heart, please, heal my wounded and troubled heart. Heal, O Lord Jesus, all those intimate wounds that are the root cause of my physical illness. I offer you my heart. Accept it, Lord, purify it and give me the sentiments of your Divine Heart. Heal me, O Lord, from the pain caused by the death of my loved ones. Grant me to regain peace and joy in the knowledge that you are the Resurrection and the Life. Make me an authentic witness to your resurrection, your victory over sin and death, and your loving presence among all men. Amen.

Healing Your Family Lineage

3

Heavenly Father, I come before you as your child, in great need of your help. I have physical health needs, emotional needs, spiritual needs and interpersonal needs. Many of my problems have been caused by my own failures, neglect and sinfulness, for which I humbly beg your forgiveness, Lord. I also ask you to forgive the sins of my ancestors whose failures may have left their effects on me in the form of unwanted tendencies, negative behavior patterns and a predisposition toward sin. Heal me, Lord, of all these disorders. With your help I sincerely forgive everyone, living or dead members of my family lineage, who have directly offended me or my loved ones in any way, or those whose sins have resulted in our present sufferings and disorders. In the name of your divine Son Jesus, by the power of the Holy S pirit, I ask you Father, to deliver me and my entire family from the influence of evil. Free all members of my f amily tree, including those in adoptive relationships, and those in extended f amily relationships, from every contaminating form of bondage. By your loving concern for us, heavenly Father, and by the shed blood of your precious Son Jesus, I beg you to extend your blessing upon me and my e ntire family lineage. Heal every negative effect transmitted through all past generations, and prevent such negative effects in all future generations. I symbolically place the cross of Christ over the head of every person in my family lineage and I ask you to let the cleansing blood of Jesus purify every aspect of my family. Send protective angels to encamp around us and administer to us your divine healing power, e ven in areas of genetic disability. Give special power to our family members’ guardian angels to heal, protect, guide and encourage each of us in all our needs. Let your healing power be released at this very moment, and let it continue as long as your sovereignty permits. Replace all bondage in our family lineage with a bonding of holy family love. May there be an ever-deeper bonding with you, Heavenly Father, through the power of your Holy Spirit, to your Son, Jesus Christ. Let the family of the Holy Trinity pervade our family with its tender, warm, loving presence, so that our family may recognize and manifest that love in all our relationships; in Jesus’ precious name. Amen.

Denouncing Lodges & Secret Societies Lord Jesus, I come to you as a sinner seeking forgiveness and healing from all sins committed against you

by my family lineage. I honor my earthly father, mother and ancestors, but I utterly turn away from and denounce all their sins, especially those that have ex posed me to any kind of harmful influence. I forgive all my ancestors for the effects of their sins and ask to be washed clean of their destructive consequences. I denounce and rebuke Satan and every evil power that has affected my family lineage. I denounce and forsake my involvement in all lodges, secret societies and any other evil craft practiced by my ancestors. I denounce all oaths and rituals in every level and degree. I denounce witchcraft, the spirit of the antichrist and the curse of any demonic doctrine. I denounce idolatry, blasphemy and all destructive forms of secrecy and deception. I denounce the love of power, the love of money, and any fears that have held me in bondage. I denounce all spiritually binding oaths taken in Freemasonry, Mormonism, the Order of Amaranth, Oddfellows, Buffalos, Druids and Foresters Lodges, the Ku K lux Klan, The Grange, the Woodmen of the World, Riders of the Red Robe, the Knights of Pythias, the Mystic Order of the Veiled Prophets of the Enchanted Realm, the women’s Orders of the Eastern Star and of the White Shrine o f Jerusalem, the Daughters of the Eastern Star, the International Orders of Job’s Daughters, the Rainbow Girls and the boys’ Order of De Molay and any other secret society along with their destructive effects on me and my family. I denounce the blindfold and hoodwink, and any effects they had on my emotions and eyes, including all confusion and fears. I denounce the noose around the neck, the fear of choking and any spirit that causes difficulty in breathing. I denounce the effects of all pagan objects and symbolism, aprons, books of rituals, rings and jewelry. I denounce the entrapping of others, and observing the helplessness of others during rituals. I denounce false communion, all mockery of the redemptive work of Jesus Christ on the cross, all unbelief, confusion and deception, and all worship of Lucifer as a god. I humbly ask for your forgiveness, Lord Jesus, and for your blood to cleanse me of all the sins I have committed. Please purify my spirit, soul, mind, emotions and every other part of my body. Please destroy any evil spirits that have attached themselves to me, or my family, because of these sins and cleanse us with the fire of your Holy Spirit. I invite you into my heart, Lord Jesus, and enthrone you as my Lord and Savior for all eternity.

Closing of Deliverance Prayers Thank you, Lord Jesus, for awakening my sleeping spirit and bringing me into your light. Thank you, Lord, for transforming me by the renewing of my mind. Thank you, Lord, for pouring out your Spirit on me, and revealing your Word to me. Thank y ou, Lord, for giving your angels charge over me in all my ways. Thank you for my faith in you and that from my innermost being shall flow rivers of living water. Thank you for directing my mind and heart into the love of the Father and the steadfastness of all your ways. Fill me to overflowing with your life and love, my Lord and King, Jesus Christ.

Prayer for Protection Dear Lord Jesus, thank you for sharing with me your wonderful m inistry of healing and deliverance. Thank you for the healings that I have experienced today. I realize that the sickness of evil is more than my humanity can bear, so I ask you to cleanse me of any sadness, negative thinking or despair that I may hav e picked up while interceding for others. If I have been tempted to anger, impatience or lust, cleanse me of those temptations, and replace them with your love, joy and peace. I f any evil spirits have attached themselves to me or oppressed me in any way, I command you, spirits of earth, fire, water, the netherworld, or the evil forces of nature, to depart now and go straight to Jesus Christ, for him to deal with you as he wills. Come Holy Spirit, renew me, fill me with your love, peace and joy. Strengthen me where I feel weak and clothe me with your light. Fill me with your life. Lord Jesus, please send your holy angels to minister to me and protect me from all forms of sickness, harm and accidents. I thank you and praise you my Lord, God and King.