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Chapter VI.

Concluding Remarks.

Though convinced of the very imperfect manner in which the preceding pages have been drawn up, yet I make bold to entertain the hope, that with intelligent and right-minded readers, I have succeeded in good measure in presenting an apology for the unflinchingly severe attitude of the Catholic Church in respect to Freemasonry. Indeed, arguments and evidences are so many and so potent in favour of the views and action of Holy Church, that he who would in their presence still condemn her and defend this secret Society, must be either a fool or a knave. Certainly, of an inferior kind, to say the least, must be the mental capabilities or intellectual powers of that individual who fails to comprehend, for example, the reasoning I have given in the chapter on oaths as to the impropriety of solemnly binding oneself to blind obedience after the fashion of Masonry. One should be well nigh brainless not to perceive the natural deduction from the following, or the logical, reasonable answer to be given.—It is easy to understand why Fenians, Invincibles, Dynamitards, Socialists, etc., are bound by oath to secresy; but if Freemasonry be simply a benefit Society, if its teaching is in harmony with the laws of Christianity and the peace of States, what has it to fear from Pope or King? What does it seek to hide from the world with such excessive care as to require its members to take at each grade an oath, the violation of which is to be followed by the most terrible punishment? What is it that is to be revealed only to the tried ones and the select few? He must be a fool, I say, who is not here able to make with facility the natural deduction and give a thoroughly logical answer; for, the matter calls not for profound learning or philosophical training.

Or, he must be a knave who will not admit or accept the arguments and evidences I have given. He should be of that class who have lost all religious sense or feeling. There are, unhappily, some in the page 40 world who would laugh at the expression—"the sanctity, sacredness of oaths"; who will respect an oath only so far as they have anything to fear in this life from its infringement, or the subsequent conviction for perjury; and who are ever ready to pronounce oaths as many and as shocking as even Freemasonry may desire. Freethought, at least in its incipiency, is their spiritual malady, the making, most likely, of Masonry itself, if they are already in the Craft, or if not, it admirably fits them for its ranks. Talk of Christian principles, or debate on the judgments of God to them, and you will probably be insulted. They are become reckless; their hearts are steeled to all impression or susceptibilities in this line.

Some there may be also who are so cordially imbued with prejudice against the Catholic Church, that the very fact that the Pope of Rome denounces Masonry will be their perhaps sole reason for upholding it and continuing in it; notwithstanding that, possibly, grave considerations urge them to acknowledge that—well, after all, the Pope is pretty right. A most unworthy, ignoble thing in man is this prejudice. For my part, I have a loathing for even the word since first I looked keenly into its meaning. So forcibly did it strike me when making my course of Mental Philosophy, that I yet vividly recollect the very spot on the page where the manual explained, "Quid sit prejudicium? "—What is prejudice? The definition given was : "It is a judgment formed on a matter without examining the grounds, reasons, and evidences that have regard to it." What a contradiction does not this word imply! Can one be said to judge at all, unless he has previously sifted arguments or reasons? Surely it is not too much to say that such a Judgment is wholly unbecoming an intelligent being.

However, it is my purpose now to class prejudiced people with the Freethinkers and scoffers, under the head of knaves, that is, those who, having a more or less clear insight into the arguments against Freemasonry, feel not at all, or will not be moved by, their moral force. And every good person will see that it is better far be the fool, who has no perfect mental perception and is incapable of argumentative research or examination of evidence, than the knave, who perceives the justness of certain reasonings, but tramples them under foot, and who has a right conscience, but despises its dictates.

To comprehend aright the reason or motive of Papal interference in this matter, it is essential that one bear in mind that the Pope page 41 regards himself—whether rightly or wrongly, I shall not stop to dispute with some—as the Spiritual Father of all Christian peoples, the Supreme Pastor of Christendom, charged with the direction and care of the flock or fold of Christ. His official position is often expressed as "steering the barque of St. Peter." Conscientiously, therefore, will he admonish his children of any dangers he may detect in the waters. But, in this sect of Freemasonry he recognises a monstrous threatening whale, an enemy to Christianity; therefore does he raise the alarm in no dubious tone, and, pointing to Masonry, he cries, "My children, faithful of Christ, beware!"

In this connection, hear how the present Pope speaks in his last letter on Freemasonry (Ave Maria translation) :—"The Roman Pontiffs, Our predecessors, carefully watching over the safety of the Christian people, early recognised this capital enemy rushing forth from the darkness of secret conspiracy, and they perceived what he was, and what his aims were; and, anticipating the future, they raised the cry of alarm, warning princes and peoples not to suffer themselves to be caught by deceptive arts and wiles." Thus it appears that his solicitude for the welfare of all States, princes, and peoples is the actuating principle of the Pope's denunciation of Freemasonry.

And this laudable anxiety has been manifested explicitly not by one or two only of the Sovereign Pontiffs; several of those vigilant shepherds have apprized the flock of the insidious advance and attack of the wolf in sheep's clothing. To this effect the Holy Father remarks in his Encyclical Letter :—"The first intimation of the danger was given by Clement XII. in the year 1738, whose warning was confirmed and renewed by the learned Benedict XIV., 1751. Pius VII. followed their footsteps in 1821, and Leo XII. in 1825, recapitulating the acts and decrees of the above Pontiffs, validated and confirmed them. In the same sense spoke Pius VIII. in 1829, Gregory XVI. in 1832, and Pius XI. in 1846 and 1865."

The present Holy Father, in his Encyclical Letter of the 20th of April of last year, gives, with a learned exposé of the evil of the sect, the most definite repetition of the condemnations issued by his predecessors. "Therefore," he says, "whatever the Roman Pontiffs, Our Predecessors, have decreed against the designs and the effects of the Masonic sect; whatever they have sanctioned either for the sake page 42 of deterring others from becoming members of such Societies, or of withdrawing them therefrom,—all and each We, by Our Apostolic authority, do ratify and confirm." Nor was it the first time that he sought to check the unholy working of Masonry. He thus declares so in his letter :—"For these reasons, when We first assumed the government of the Church, We saw and clearly felt the necessity of opposing the full weight of Our authority to so great an evil. Frequently availing Ourselves of a favourable opportunity, We have attacked the principal doctrines over which the perversity of Masonic opinions seemed to have exercised the greatest influence. Thus, in Our Encyclical Letter, Quod Apostolici numeris, We undertook to refute the monstrous errors of the Socialists and Communists; in another Encyclical, Arcanum, We were careful to explain and defend the true and genuine notion of domestic society, of which marriage is the source and origin; and in the Encyclical Diurnum, We proposed a form of civil power consonant with the principles of Christian wisdom, and in perfect harmony with the very nature of things and the welfare of people and princes. And now, after the example of Our Predecessors, We have resolved to turn Our attention to the Masonic Society itself, to its entire body of doctrines, and its designs, tendencies, and manner of acting, in order more clearly to reveal its noxious power, and thus to arrest the contagion of this fatal plague."

But what are the grounds upon which the Pope proceeds in issuing such wholesale denunciations of Freemasonry, and in prohibiting Catholics, under pain of the greatest censures, from entering it? My readers must be aware that the Church imposes the severest penalties on any of her children who enrol themselves in any Society that conspires against religion or against the legitimate government or power, either openly or clandestinely. And, as I have shown in the preceding pages, Freemasonry is such an association—a secret, oath-bound league, whose object is the overthrow of Church and State, and the reorganisation of the human race on the basis of "Universal Liberty, Equality and Fraternity." Therefore it comes distinctly and very specially under the Papal ban or condemnation.

The explicit, bold, uncompromising, unswerving opposition of the Head and Guide of the Church to this sect gives considerable umbrage to many. Some, however, wishing to meet it mildly, explain it as due to ignorance or unfounded suspicion of the real character and working of the body. Now, such people only reveal page 43 their own shallowness or blindness on the subject. They should be assured that were they to place themselves under the tuition of the learned Leo XIII., to acquire a knowledge of history, ancient, modern, or contemporaneous, they would have an excellent professor. He would teach them even how "to philosophise" on history. And here I wish to remark how singularly true, when applied to this matter, is the old adage—"A little learning is a dangerous thing." The scanty information which many have concerning Freemasonry is dangerous truly; since, while it is, as we have seen, deceitful and deluding, it may create an itch for further acquaintance with this "mystery of iniquity," this evil Society. But, taking the above trite saying in its ordinary sense,—how their little knowledge does puff them up! How they will prate, and contradict, and dogmatise, as if they were fully-fledged Knights Kodocsh of some Grand Lodge, and dwelt in the very heart of Masonry, and saw and knew in very deed how it throbbed and felt in its inmost core : all this, while they may be little more than apprentices, bless the mark! In my soul I pity many apparently good men who rest in these delusions with seeming content. Could I but induce such to reflect upon their position, and conscientiously endeavour to get a thorough insight into Masonny, I should hold it to be a happy reward for my efforts.

It is refreshing to turn to reflection on the intimate and profound knowledge of men and things which the Encyclical utterances of the Popes on this secret Society bespeak. Here we must be struck with reverent admiration. From the examination of its externals, its garb of benevolence, its blasphemous rites, and its hypocritical display, they penetrate into its sanctum sanctorum, and, uplifting the veil, lay bare to the gaze of mankind its real aim and the nefarious schemes which it has devised. In its consideration they lose sight of no detail, leave nothing untouched, and study it in all its important bearings. The Pope shows himself full well convinced, for instance, that in many Lodges the members talk of—well, perhaps the state of their funds, and who knows what besides; but that the concoction of plans for the upsetting of the "powers that be" is far from being the topic of their deliberations. However, this by no means affects his general estimate of this sect.

A few extracts from the letters of the Supreme Pontiff will serve to illustrate this. "What We have said, and what We are about to say," writes the present Pope, "must be understood of the Masonic page 44 sect in its nature, and of cognate and associated Societies, but not of all the members individually. Amongst these there may certainly be not a few who, though not blameless in joining such Societies, yet are not direct participants in their flagitious deeds, and are ignorant of the final goal to which they tend. In like manner, amongst the Societies themselves, some, perhaps, do not approve of the extreme conclusions which, flowing necessarily from common principles, it would be logical to embrace, but from which they recoil on account of their deformity and vileness. Moreover, the circumstances of time and place deter some from going as far as they would wish, or as others would go; and yet they are not thereby saved from complicity in the Masonic covenant, because this covenant has to be judged, not so much from actions and their results, as from general principles." I put some of these super-excellent remarks of the Holy Father in italics with the desire that the reader bestow particular attention upon them.

The following from the same Pope bears evidence of no mere superficial acquaintance with the Masonic organisation :—"There are many things amongst them of which they make mysteries, and which they are bound to keep under the most inviolable secresy, not only from strangers, but even from numbers of the initiated : such as their real and ultimate purposes, the names of their highest chiefs, certain hidden and secret meetings, and likewise the resolutions, and the ways and means by which they are to be carried into effect. Hence that complicated distribution of rights, offices, and duties amongst the members; hence the graded distinctions of orders and degrees, and the strict discipline by which they are governed. As a general rule, the candidates must promise, nay, must bind themselves by strict oath, never at any time, or in any manner, to reveal their associates, signs, and doctrines. Thus by false pretence, and in the same constant spirit of simulation, the Freemasons use all their endeavours, like the Manicheans of old, to hide themselves and to have no witnesses but their own. They resort to disguises, assuming the character of literary men or scientists; they have always on their lips zeal for civilisation and charity towards the poor; they seek only the improvement of the masses, and to extend the benefits of civil society to as many as possible. Even supposing that such were their aims, they are not by any means their only ones. The initiated must promise and pledge themselves to obey the leaders and masters respectfully page 45 and implicitly, to be ready at a mere sign to do whatever is commanded, and, if they fail, to accept the most terrible punishments, and even death itself. In fact, it is not an unknown thing that some who were convicted of betraying the secrets, or refusing obedience to commands have suffered the penalty, which was inflicted with such boldness and skill, that the murderers sometimes escaped the investigations of justice, and the punishment of their crime."

Nor is the Pope unmindful that many are beguiled and seduced by illusions on this head. Hence Leo XII., in 1825, addressed the faithful thus :—"Beware of the seductive and flattering speeches which are employed to induce you to enter into these Societies. . . . Although they are not accustomed to disclose what is most blamable in their Society to those who have not arrived at its higher grades, it is, nevertheless, manifest that the strength of these Societies, so dangerous to religion, increases with the number of those who join them." And, again, hear the present Pope :—"Let no one be deceived by their apparent morality. It may seem to some that the Freemasons ask nothing which is openly opposed to the sanctity of religion or morals; but, inasmuch as the whole reason and aim of the sect itself are vicious, it is fitting no one be permitted to join or in any way assist them."

Now, let me make a simple queery. Is there any sane person who would imagine that the Pope would denounce and anathematise Freemasonry as a Benevolent Society? The fact that the Head of the Catholic Church so decisively and warmly condemns it, ought to suggest at least a suspicion as to its character. But, perhaps it will be objected to me, that there are those who believe the Pope to be Anti-Christ, and such will surely reject every pronouncement or movement of his, even though it wear the semblance of what is reasonable and good. Away with them! I reply. I utterly set at nought their stupid prejudices. Yes, to the mire with prejudicium! He is wholly unworthy of a voice in any question, social, political, or religious, who would venture to enter the arena of discussion with the foul thing prejudice in his breast. We must utilise that grand prerogative of man—the faculty of reasoning. Reason! magnificent gift of God! Its super-excellence has even led many to take it for a divinity! Under the sanction and guidance of religion, our reason will teach us truth on every matter. Would that we all could be religiously page 46 reasonable and would calmly and justly weigh things in the proper balance!

I may safely affirm that the Encyclical Letter of His Holiness Leo XIII. re Masonry, is as golden a piece of religious, brilliant, faultless reasoning as could be conceived. 'Tis well worth while to read some extracts illustrative of this. I take them almost at random. Hear how the Pope reasons on the opposition to governments and the extravagant levelling designs of Masonry :—"But as men are bom for civil society, and the power of commanding is a link so necessary for human society that, when it is removed, society itself goes to pieces, it follows necessarily that He who made society also made the authority of governing. Hence it is evident that whoever rules is the minister of God. Therefore, as the end and nature of human society require, it is a duty to obey legitimate authority, when it commands what is just, as if we obeyed the will of God, who rules all things. It is abhorrent to truth to say that people have the right to cast off obedience when they choose. In like manner, no one doubts that all men are equal, when we consider their common origin and nature, the last end which everyone should try to reach, and those rights and duties naturally flowing therefrom; but since all men have not the same amount of talent, since one differs from another in the powers of mind and body, and there are great dissimilarities in manner, will, and personal qualities, nothing is more repugnant to reason than to wish to bring all to one level, and to introduce into all the institutions of civil life such absolute equality in all things. As a perfect constitution of body results from the unity and harmony of the various members, which differ in form and use, but being united and each in its place they form a whole, beautiful, strong, 2nd serviceable; so in the commonwealth there is an almost infinite dissimilarity in the men who form it; and if they are made equal, and each follows his own whim there will result a state than which none more deformed can be conceived; whereas if by a sage distribution of dignities, studies, arts, all concur to the common good according to their aptitudes, you will behold a picture of a well-constituted and symmetrical State."

Just listen to the Holy Father on the point of secresy :—"But to keep up a course of dissimulation, and to wish to remain hidden; to place men like mere bond-slaves under strict obligations, the nature of which is not properly explained to them; to use them at the discretion page 47 of others for all manner of crime; to arm their right hands for slaughter, securing their immunity from punishment in their crime: these are enormities condemned by nature itself. Therefore, reason and truth show that the Society of which We speak is contrary to justice and natural morality."

Noticing one of the evils wherewith this sect threatens both domestic and civil society, the Pope says :—"For, as We have shown elsewhere, there is in matrimony something sacred and religious, which almost all people have recognised; and by the divine law the conjugal union is indissoluble. But if it be made a profane thing; if it can be lawfully torn asunder, confusion and discord must necessarily enter the domestic circles, woman will lose her dignity, and children every security for their interests and welfare. But for the State to have no care of religion, and, in the ordering and management of affairs, to have no more regard for God than if He did not exist, is a rashness unexampled even amongst the Pagans, who were so deeply penetrated in mind and heart by the idea of a God, and also by the necessity of public worship, that they held it to be easier to find a city without ground to support it than without a God."

Did I not fear to be wearisome, I should give other quotations equally good.

But let us ask that class of Masons who are so beguiled by the fair garb of this Society, and deceived by its high-sounding pretensions, what is it that specially attracts them? Is it philanthropy? Now, every species of philanthropy or beneficence exists in Christianity. "It is Christianity," writes Bishop Dupanloup, "which has taught the world the meaning of the word charity, that fertile virtue which gives men inspirations and self-devotion, such as pure philanthropy never equalled." And Pope Leo makes a similar remark: "Always the friend of peace, the fosterer of concord, she" (the Catholic Church) "embraces all in her maternal charity; and, intent only on assisting mortal men, she teaches that justice should be joined with mercy; ruling, with equity; and law, with moderation; that no rights should be violated, the public order and tranquility should be preserved, and the wants of the poor be relieved, as much as possible, both publicly and privately." Yes, the Catholic Church is ever eager to approve of, encourage, or offer every encentive to philanthropy or charity by whomsoever practised.

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Or, perhaps, others attach themselves to the Masonic Craft in the hope of availing of certain imaginary advantages in trade or business, Or it may be that some join the Order simply because of its prestige—that they may be able to figure in processions, decked with Masonic regalia, or enjoy the banquets, and be inebriated at least, with "the sweet sense of their dignity" as Masons! Here, again, I proclaim against the huge monstrosity of which all those are guilty. Yet, again, do I protest against the outrage on our common sense which they would perpetrate, when they would have us believe that, to exercise philanthropy or mutual charity, and to be "jolly-good-fellows" with so-and-so and such-and-such, it is requisite, on any principle, to take an oath binding under pain of cutting of throat, rooting out of tongue, plucking out of eyes, chopping off of hands, tearing out of the bowels, severing of the body in the middle, etc., etc.

And what an infatuation, this desire to be called and recognised as Masons 1 Let us stay a moment to look into the signification of the name. Mason is the appellation given to the artizan who builds or erects new structures, and who is also called upon to pull down old ones. Now, we have proved that the aim of Freemasonry is to destroy the "old building" and raise a new one, to do away with the antiquated style in which the human race exists, and reconstruct it after their own grand design. We see at once the reasonableness of the moral application of the term Masons to those who not only dream of such a project, but who effectually strive to realise it. The word, in fact, throws light on the whole question of the object and nature of this Society; it is a ready key to the difficulty.

But you, gentlemen, I would say, addressing myself to those who have guilelessly entered this Association, you, my friends, members of as many Lodges, you repudiate and deprecate those twin ideas of destruction and reconstruction which are implied in the term Masonry and constitute its essence. I feel sure you do. Then, why on earth will you be designated Masons? Why do you bear a name that by no means suits you? Will you refuse to listen to a poor priest and decline to acknowledge honestly that it is the height of absurdity to call you Masons? And the trowel, the square, the compass, the apron, all are so many gross absurdities when viewed in the light of the repugnance of your sentiments with the principles proper to the "Masonic Brotherhood," which are, we repeat, the chopping page 49 away of all that they deem excrescences, nuisances, and abuses, that is, Governments and Churches, and the "squaring" and "levelling" of mankind, on a new plan. Excuse me, gentlemen, if I assert that, adorning my horse, or dog, or cat, with the Masonic insignia—sash, apron, etc., and attaching the trowel, square, and compass to its neck, I can with as much reason say of the animal, "Lo! there goes a Mason," as I can apply the term to you. Yes, "pussy" thus habited and decked, is as truly a Mason as you are.

What course, then, would I suggest to you? It is obvious, gentlemen. Cease to occupy a false position; reject such an unworthy misnomer; disconnect yourselves from a Society of whose ultimate aims you do not, nor cannot, approve. Form yourselves into an association in which an oath of secresy will be uncalled for; in which you will justly, legally, and according to rule and measure, forward your mutual interests; which will not be molested by Pontiff or King, but will stand unexceptionable before every eye; lastly, give it a name at once creditable and suitable. Till then, blame us not if we count you the sworn brethren of those darkest and most profligate villians, whose doings and designs are faintly shown forth in this pamphlet, who seek to obliterate the very name of God, and bring to nought His kingdom, while they actually venerate "his Infernal Majesty," and would establish his sway over men. Till then, wonder not if the Vicar of Christ hurl his deadliest anathemas against you as well as against those miscreants who are actually employed at the proper or immediate work of the Order; for you are, in very deed, though remotely, implicated in their abominations, and, therefore, you fall under the same condemnation. Till then, be not surprised if we reckon you among those who are either utterly ignorant of the principles of religion or care not the snap of a finger about them, nay, among those who are deficient in common sense, or who, I will be so rude as to say it, can fitly be denominated "fools," or "stupid asses." For, as I have proved, it is inconsistent with the principles of Christianity, as well as abhorrent to common sense, to take such solemn and terrible oaths without seeing their necessity, to bind yourselves unreservedly and under the pain of horrible punishment, to obey an unknown and unsanctioned authority in commands that you have known, or know, nothing about; and it is the part of foolishness or assinine stupidity to wear, gravely and pompously, a regalia that is totally unsuited to one's position or character.

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My dear reader, I presume to hope that you, at least, will no more calumniate the Catholic Church for its marked austere attitude towards Freemasonry. You have seen that to condemn her opposition to it, is to contend against truth, reason, and justice, for these, all three, stand mightily in her defence. You must be convinced that the declarations of the Sovereign Pontiff on this subject, are based on the keenest observation and profound study of truthful fact; that his arguments against it display the sublimest religious, and the grandest philosophical, reasoning; and that his admonitions or warnings regarding it breathe the sincerest goodwill to all men, and the liveliest solicitude for their welfare. You must now know that the effort of the Supreme Pastor is to unmask a "deceitful and evil enemy," which, by holding out the bait for a new order of things, threatens to plunge the human race into the direst confusion and misery, while he invites his flock rather to aspire after and endeavour to secure true liberty, fraternity, and equality. And what is the nature of the liberty, fraternity, and equality, to which the Church would lead us? The Holy Father explains: "We speak of the liberty of 'the sons of God,' through which we are not slaves to those most evil masters, Satan and passion; that we call fraternity, the source of which is in God, the Creator and common Father of all; and that we call equality which, based upon the foundations of justice and charity, does not remove all distinctions between men, but from the various states and conditions of life, duties, and pursuits, forms that wonderful harmony, agreement which belongs to the interest and dignity of civil life."

Oh! that some would in a Christian spirit seriously examine into this mysterious Society! For, if it were rightly understood, as the Pope remarks, "it would certainly be in accordance with civil prudence, and necessary to the common safety, for princes and people to unite, not with the Freemasons against the Church, but with the Church to repel the attacks of the Freemasons."

To be assured that I have done aught towards such a desirable revolution of sentiment in the hearts of even a few, shall be superabundant recompense for my labour.