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Newsletter of the District
of Asia
Jan
- Mar 2002
Assisi
II (Jan. 24, 2002) and the Masonic Ideal or
The
Masons at work in the Philippines
by
Fr. Daniel Couture
1.
What the Historians say
“The freemasonry
that had been introduced into the Philippines, and which played
such an important role in the Revolution and its aftermath, was
of the Latin type, bitterly anti-clerical, less tolerant, more intransigent
and more militant than its American counterpart. President Roosevelt
himself noted this difference: ‘Do you recall how I mentioned to
you what Aguinaldo and his people have turned Masonry into in the
Philippines?’ he said in a letter to Philbin on 28 November 1902.
He added, ‘But our American Masonry is of a character such as we
always hoped the Catholic Church would allow its members to join.’
This was of course a vain hope, for freemasonry both the rabid Latin
type and the more tolerant Anglo-Saxon types is essentially at variance
with the basic principles of the Catholic Church, including, for
instance, such basic dogmas as the possibility and the reality of
revelation and of the supernatural order of grace, which the Catholic
Church believes in and freemasonry rejects.” (From Religious
Revolution in the Philippines, vol.1 1860-1940, by Frs. P.S.
de Achutegui S.J. and M.A. Bernad, S.J., Atheneo de Manila, 1960,
p.154)
2.
The Teaching of the Magisterium
Before
going over the Masonic ideals implemented, no longer in the Latin
Spanish style but rather in the American way in the Philippines,
it will be wise to keep in mind the words of the Magisterium on
this matter.
First,
those of Pope Leo XIII in his encyclical Humanum Genus, April
20, 1884:
“16.
If those who are admitted as members are not commanded to abjure
by any form of words the Catholic doctrines, this omission, so
far from being adverse to the designs of the Freemasons is more
useful for their purposes. First, in this way they easily deceive
the simple-minded and the heedless, and can induce a far greater
number to become members. Again, as all who offer themselves are
received whatever may be their form of religion, they thereby
teach the great error of this age that a regard for religion should
be held as an indifferent matter, and that all religions are alike.
This manner of reasoning is calculated to bring about the ruin
of all forms of religion, and especially of the Catholic religion,
which, as it is the only one that is true, cannot, without great
injustice, be regarded as merely equal to other religions.”
And
those of Pope Gregory XVI, in the encyclical Mirari Vos,
August 15, 1832:
“13. Now
We consider another abundant source of the evils with which the
Church is afflicted at present: indifferentism. This perverse
opinion is spread on all sides by the fraud of the wicked who
claim that it is possible to obtain the eternal salvation of the
soul by the profession of any kind of religion, as long as morality
is maintained. Surely, in so clear a matter, you will drive this
deadly error far from the people committed to your care. With
the admonition of the apostle that "there is one God, one
faith, one baptism" (Eph 4, 5) may those fear who contrive
the notion that the safe harbor of salvation is open to persons
of any religion whatever. They should consider the testimony of
Christ Himself that "those who are not with Christ are against
Him,"(Lk 11, 23) and that they disperse unhappily who do
not gather with Him. Therefore "without a doubt, they will
perish forever, unless they hold the Catholic faith whole and
inviolate" (Symbol S. Athanasius). Let them hear Jerome
who, while the Church was torn into three parts by schism, tells
us that whenever someone tried to persuade him to join his group
he always exclaimed: "He who is for the See of Peter is for
me."(Epistle 57, 20) A schismatic flatters himself falsely
if he asserts that he, too, has been washed in the waters of regeneration.
Indeed Augustine would reply to such a man: "The branch has
the same form when it has been cut off from the vine; but of what
profit for it is the form, if it does not live from the root?"
(In psalm. contra part. Donat)
“14. This
shameful font of indifferentism gives rise to that absurd and
erroneous proposition which claims that liberty of conscience
must be maintained for everyone. It spreads ruin in sacred
and civil affairs, though some repeat over and over again with
the greatest impudence that some advantage accrues to religion
from it. "But the death of the soul is worse than freedom
of error," as Augustine was wont to say (Epistle 166). When
all restraints are removed by which men are kept on the narrow
path of truth, their nature, which is already inclined to evil,
propels them to ruin. Then truly “the bottomless pit” (Ap 9, 3)
is open from which John saw smoke ascending which obscured the
sun, and out of which locusts flew forth to devastate the earth.
Thence comes transformation of minds, corruption of youths, contempt
of sacred things and holy laws -- in other words, a pestilence
more deadly to the state than any other. Experience shows, even
from earliest times, that cities renowned for wealth, dominion,
and glory perished as a result of this single evil, namely immoderate
freedom of opinion, license of free speech, and desire for novelty.”
3.
The Filipino Freemasons reply to the Church
The following
texts are taken from Cabletow, vol.77, No2, Year 2000, which
is the Official Publication of the Most Worshipful Grand Lodge of
Free and Accepted Masons of the Philippines. A great part of it
is a reply to the CBCP for refusing to allow a noted Mason to receive
the last rites and a Catholic burial in June 2000. See our Asian
Newsletter Sept. Oct. 2000, The
Philippine Bishops at war with Freemasonry.
“We need
to "revisit" the keynote address which the Most Reverend
Julio Xavier Labayen, OCD, Bishop-Prelate of Infanta, Province
of Quezon, delivered during the 82nd (1998) Annual Grand Communication
of our Grand Lodge. We must not let such an important address
to go to waste since its quite difficult to invite a high-ranking
member of the Catholic hierarchy in this country to speak before
an assembly of Masons.
“(…)
Hence, we have got to inform ourselves on the various facets of
Masonry and live its teachings of practical morality and religious
philosophy, thereby taking the message of Masonry into the world
“out there.”
“This
includes active participation in our respective churches, by means
whereof we will convince the world that we Masons perform our
duties to God above all our other duties.
“In
the face of anti-Masonry; moreover, we have got to show that we
are apostles of freedom of religion and champions of the cause
of universal peace and harmony among men, which, is, as Brother
Jose Rizal stated in his essay ‘Amor Patrio’ the purpose of humanity
dictated by God.
“If
our detractors continue to attack us, we should deal with them
with love and with understanding of the greatest latitude. Masonry,
after all, is not against any religion; its moral teachings are
acceptable to all religions.
“(…) The
message of Bishop Labayen; methinks, is clear. Just as our heroic
brethren, reformists and revolutionaries alike, played an invaluable
role in our nation's liberation from foreign domination, we latter-day
Filipino Freemasons must take the lead in "the difficult
and continuing struggle... to free ourselves from the centuries
old enslavery of foreign interests", interests that are
foreign to the common good of Filipinos. (Ibid., p. 56).
“(…)
‘The Catholic Bishop Conference of the PhIiIppines (CBCP) apologizes
through its spokesperson, the President of the CBCP, Archbishop
Oscar Cruz, for the mistakes some Church leaders committed 100
years ago by collaborating with the Spanish government in thwarting
the Philippine revolution’, Bishop Labayan.” (Cabletow,
op.cit., pp.6-7)
“The
participation of Masons in this struggle (for Philippine Independence)
can be aptly summarized in the words of the late Pres. Emilio
Aguinaldo when he said: ‘The successful revolution of 1896
was Masonically inspired, Masonically led, and Masonically executed,
and I venture to say, the first Philippine Republic, of which
I was its humbly President, was an achievement we owe largely
to Masonry and Masons.’ (Guest speaker before the 39th
Annual Communication of Grand Lodge of the Philippines, April
26, 1955). (Cabletow,
op.cit., p.46)
“Freemasonry
today again faces an age-old antagonist, namely, religious extremism.
In the past; our Fraternity defended its basic commitment to freedom
of conscience. Masonry's dedication is to each person's right
to decide matters of faith for himself. Freemasonry leaves each
person to embrace the creed of his choice and teaches toleration.
All men of good character who believe in a Supreme Being are welcome
to Freemasonry. There they are encouraged to live according to
the tenets of their respective faiths.
“What happened
to one of our brethren, the late Brig. Gen. and VW Bro. Josefino
Manayao is saddening. He was denied the final rites of the Catholic
Church before burial because he was a Past Master of Capitan Pepe
Masonic Lodge No. 293 and a Past District Grand Lecturer. According
to Msgr. Michael Veneracion, vicar general of Cabanatuan City
Diocese, it is not local practice but a universal policy of the
Catholic Church that was observed in Bro. Manayao's case. He
further said that the Catholic Church all over the world prohibits
the giving of sacraments and Catholic rites to members of Masonic
organizations; which are made up of persons who are united for
fraternal purposes and use secret signs as means of recognition.
It is in the Canon Law of the Church. (See the Philippine Daily
Inquirer, July 6, 2000.)
“In 1990,
through a controversial circular, the Catholic Bishops Conference
of the Philippine (CBCP) once more tried to dangle the Damoclean
sword of “excommunication” over the heads of Catholics who are
members of the Masonic fraternity and Masonic related groups or
associations. Prudently and judiciously, the Grand Lodge of Free
and Accepted Masons of the Philippines handled the problem. Instead
of issuing incendiary statements, it issued a position paper,
reminding all concerned that in the late sixties and early seventies
there took place a series of dialogues between the Catholic panel
and its Masonic counterpart. The issue on hand was settled in
the series of dialogues. It was agreed, among other things, that
both groups let the mist of misunderstanding between them vanish,
and that, in accordance with the Christian doctrine, brotherly
love prevail between them. (The Cabletow, January-February
1991, p.3).
“From
1968 to 1970 the two groups met and discussed. In the end, the
Catholic experts' panel was happy to report and recommend, to
the CBCP-that:
• Freemasonry
as such is compatible with Catholicism. It is only when the leaders
interpret it badly that Freemasonry becomes anti-religious. Otherwise,
it can coexist with the Catholic Religion.
• Freemasonry's
intrinsic compatibility with Catholicism rests on the following
facts: in religious matters, Freemasonry requires three things
from its members, namely, belief in God, the immortality of the
soul and moral life. Now; there is certainly nothing wrong in
this. The error comes when the leaders twist this to their own
purposes, proclaiming them to be the only worthwhile religious
truths. In this way, Freemasonry becomes either naturalistic,
considering all religions to be equal as long, as they
accept the above truths:
•
The Grand Lodge of Free and Accepted Masons of the Philippines,
is not of the Grand Orient type of Lodges which are known for
their anti-clericalism. The Lodges of Free and Accepted Masons
of the Philippines are more for fraternal and social purposes.
• Times have
altered, people have changed. Freemasons of the Philippines want
a new era of mutual cooperation. It would be unkind to accuse
them of ulterior motives.
• A change
of the old condemnatory attitude towards Masons of the Philippines
should be adopted. It is good and opportune that the Catholic
hierarchy of the Philippines request the Vatican for the lifting
of excommunication from Filipino Catholic members of the Grand
Lodge of Free and Accepted Masons of the Philippines.
“The above
favorable recommendation was further subjected to a rigorous review
by the Episcopal Commission of the Doctrine of the Faith of the
CBCP. It similarly endorsed the report and recommendation of
the panel of Catholic experts. On the basis of this careful theological
study, the CBCP sent a formal petition to the Holy See, recommending
that Canon 2335 of the 1917 Code of Canon Law specifically subjecting
Freemasons to major canonical penalty should not be applied to
the Free and Accepted Masons of the Philippines (The Cabletow,
September-October 1990).
“After
that, what happened? The Grand Lodge cannot decipher any reason
for the turn around in the new CBCP guidelines that Masonic principles
have always been considered unreconcilable with the doctrine of
the Church.
“Question:
What shall we do?” (Cabletow,
op.cit., pp.30-31)
“More
than 80% of the Masons in the Philippines are Catholic. But, instead
of sowing the seeds of unity, cooperation and love among
all men, the Roman Catholic Church, it seems to us; has openly
adopted the principles of disinformation, discrimination, apathy
and segregation as its rules of engagement.
“What happened
to Bro. Manayao notwithstanding, we Masons will continue to sow
the seeds of Brotherly Love, Relief and Truth. It is a Masonic
mission to attain equality and justice among all men and to fight
for the right of every person to exercise his free-thinking abilities
without fear of censorship by the State and the Church alike.
All of these Masonry will endeavor to accomplish irrespective
of creed, race and nationality:” (Cabletow,
op.cit., p.32)
“Much of
Masonic tradition and symbolism revolves around the building of
King Solomon's temple, a time before Christ was born. Accordingly,
Freemasonry is neutral being neither for or against Christ or
any religion. A Christian Mason is free to choose and practice
his faith but admonished as well to respect his Brothers' right
to worship God in his chosen religion.
“Some Catholics
and Protestants alike persist in saying that Masons are unbelievers,
because Christ does not figure in, but only God the Father is
featured in Masonic rites and prayers. Christ precisely is not
invoked because if He was, then Freemasonry becomes sectarian
and therefore divisive.
“The Knights
of Columbus, the nearest counterpart organization to Freemasonry,
accepts Catholics only into its membership but not Protestants,
who are also Christians, much less Jews, Muslims, Buddhists etc.
Freemasonry accepts all who profess a belief in God, for no atheist
can be a Mason.
“Freemasonry
is a brotherhood of men under the Fatherhood of God. Consequently,
it is a potent force in our world of never-ending turmoil for
creating the living spirit of goodwill and brotherhood. How? Because
Masons can sit down together as brothers; regardless of religion,
race or creed in a manner, that no other institution can. As such
Freemasonry is truly catholic and indeed universal.
“Freemasonry
is religious but not a religion.” (Cabletow,
op.cit., p.35)
4.
Assisi II and the Masonic ideal
It
is very sad to see that the Days of Interreligious Meeting in Assisi,
both in 1986 and in 2002, echo these teachings, as can be seen in
a very recent document from the Holy Father:
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LETTER
OF JOHN PAUL II
TO
ALL THE HEADS OF STATE AND GOVERNMENT OF THE WORLD AND DECALOGUE
OF ASSISI FOR PEACE
To
Their Excellencies
Heads
of State or Government
A month
ago, the Day of Prayer for Peace in the world took place in
Assisi. Today my thoughts turn spontaneously to those responsible
for the social and political life of the countries that were
represented there by the religious authorities of many nations.
The
inspired reflections of these men and women, representatives
of different religious confessions, their sincere desire to
work for peace, and their common quest for the true progress
of the whole human family, found a sublime and yet concrete
form in the ‘Decalogue’ proclaimed at the end of this exceptional
day.
I
have the honour of presenting to Your Excellency the text
of this common agreement, convinced that these ten propositions
can inspire the political and social action of your government.
I observed
that those who took part in the Assisi Meeting were more than
ever motivated by a common conviction: humanity must choose
between love and hatred. All of them, feeling that they belong
to one and the same human family, were able to express their
aspiration through these ten points, convinced that if hatred
destroys, love, on the contrary, builds up.
I
hope that the spirit and commitment of Assisi will lead all
people of goodwill to seek truth, justice, freedom and love,
so that every human person may enjoy his inalienable rights
and every people, peace. For her part, the Catholic Church,
who trusts and hopes in "the God of love and peace"
(II Cor 13,11), will continue to work for loyal dialogue,
reciprocal forgiveness and mutual harmony to clear the way
for people in this third millenium.
With
gratitude to Your Excellency, for the attention you will be
kind enough to give my Message, I take the present opportunity
offered to assure you of my prayerful best wishes.
From
the Vatican, 24 February 2002
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(The
text of the Assisi ‘Decalogue’ written by representatives of 10
religions followed.)
5.
Pope against Pope?
How
to reconcile the above Papal Letter with previous Papal teaching,
such as the following text, will be the difficult task of a future
Successor of St Peter:
“But stranger
still, alarming and saddening at the same time, are the audacity
and frivolity of men who call themselves Catholics and dream of
re-shaping society under such conditions, and of establishing
on earth, over and beyond the pale of the Catholic Church, ‘the
reign of love and justice’ with workers coming from everywhere,
of all religions and of no religion, with or without beliefs,
so long as they forego what might divide them-their religious
and philosophical convictions, and so long as they share what
unites them-a ‘generous idealism and moral forces drawn from whence
they can.’
“When we
consider the forces, knowledge and supernatural virtues which
were necessary to establish the Christian City, and the sufferings
of millions of martyrs, and the light given by the Fathers and
Doctors of the Church, and of the self-sacrifice of all the heroes
of charity, and a powerful hierarchy ordained in heaven, and the
streams of Divine Grace-the whole having been built up, bound
together, and impregnated by the life and spirit of Jesus Christ,
the Wisdom of God, the Word made man-when we think, I say, of
all this, it is frightening to behold new apostles eagerly attempting
to do better by a common interchange of vague idealism and civic
virtues.
“What are
they going to produce? What is to come out of this collaboration?
A mere verbal and chimerical construction in which we see, glowing
in a jumble, and in seductive confusion, the words of Liberty,
Justice, Fraternity, Love, Equality and human exaltation, all
resting upon an ill-understood human dignity. It will be a tumultuous
agitation, sterile for the end proposed, but which will benefit
the less Utopian exploiters of the people. (…)
“We fear
that worse is to come: the end result of this developing promiscuousness,
the beneficiary of this cosmopolitan social action, can only be
a Democracy which will be neither Catholic, nor Protestant, nor
Jewish.
“It
will be a religion (…) more universal than the Catholic Church,
uniting all men to become brothers and comrades at last in the
‘Kingdom of God’: ‘We do not work for the Church, we work for
mankind.’ ”
St
Pius X, Encyclical Our Apostolic Mandate, nn.38-39, August
25,1910.
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