Does the Church welcome those who belong to the Masonic order?
The Church does not believe that belonging to the Masonic order can be reconciled with Catholic doctrine. It is a grave error for a Catholic to be a member of a Masonic brotherhood. Membership in the Masons implies consent to doctrine that is held by this secret society which contradicts Church teaching.
The Masonic societies claim truth about God, revelation, their own origin as a group, and a view of mankind that conflicts with Church teachings. The modern societies find their origins in specifically anti-Catholic groups. Their philosophy espouses Enlightenment ideals that put reason above all things, including divine revelation. In the late 1800s in Europe and America, Masonic lodges actively blocked Catholics parishes, schools and businessmen from fair and equal treatment in society. In the early 20th Century, Pope Leo XIII in Humanum Genus officially condemned these secret societies and forbad Catholics from joining under the threat of excommunication. This was codified in the 1917 Code of Canon Law.
In the last forty years, there has been quite an active debate in the US about Catholics belonging to Masonic lodges. It seems that the nature of these groups in Europe were quite different from how lodges operated in America today. The thought was that local bishops or priests could make a distinction as to a specific lodge’s being anti-Catholic or not. The 1983 Code of Canon Law did not specifically mention Masonic societies, choosing instead to keep the definition more broad and forbidding membership in secret societies which are anti-Catholic. Many interpreted this to mean that membership was ok for Catholics, as long as their local lodge did not engage in activities contradictory to the Church
In fact, in the same year as the promulgation of the 1983 Code, the then Cardinal Ratzinger issued a clarification, lest anyone misunderstand the code. It is clear from Pope Benedict that his views and Church teachings have not changed.
Monday, November 23, 2009
Does the Church welcome those who belong to the Masonic order?
The Church does not believe that belonging to the Masonic order can be reconciled with Catholic doctrine. It is a grave error for a Catholic to be a member of a Masonic brotherhood. Membership in the Masons implies consent to doctrine that is held by this secret society which contradicts Church teaching.
The Masonic societies claim truth about God, revelation, their own origin as a group, and a view of mankind that conflicts with Church teachings. The modern societies find their origins in specifically anti-Catholic groups. Their philosophy espouses Enlightenment ideals that put reason above all things, including divine revelation. In the late 1800s in Europe and America, Masonic lodges actively blocked Catholics parishes, schools and businessmen from fair and equal treatment in society. In the early 20th Century, Pope Leo XIII in Humanum Genus officially condemned these secret societies and forbad Catholics from joining under the threat of excommunication. This was codified in the 1917 Code of Canon Law.
In the last forty years, there has been quite an active debate in the US about Catholics belonging to Masonic lodges. It seems that the nature of these groups in Europe were quite different from how lodges operated in America today. The thought was that local bishops or priests could make a distinction as to a specific lodge’s being anti-Catholic or not. The 1983 Code of Canon Law did not specifically mention Masonic societies, choosing instead to keep the definition more broad and forbidding membership in secret societies which are anti-Catholic. Many interpreted this to mean that membership was ok for Catholics, as long as their local lodge did not engage in activities contradictory to the Church.
In fact, in the same year as the promulgation of the 1983 Code, the then Cardinal Ratzinger issued a clarification, lest anyone misunderstand the code. It is clear from Pope Benedict that his views and Church teachings have not changed.
The Church does not believe that belonging to the Masonic order can be reconciled with Catholic doctrine. It is a grave error for a Catholic to be a member of a Masonic brotherhood. Membership in the Masons implies consent to doctrine that is held by this secret society which contradicts Church teaching.
The Masonic societies claim truth about God, revelation, their own origin as a group, and a view of mankind that conflicts with Church teachings. The modern societies find their origins in specifically anti-Catholic groups. Their philosophy espouses Enlightenment ideals that put reason above all things, including divine revelation. In the late 1800s in Europe and America, Masonic lodges actively blocked Catholics parishes, schools and businessmen from fair and equal treatment in society. In the early 20th Century, Pope Leo XIII in Humanum Genus officially condemned these secret societies and forbad Catholics from joining under the threat of excommunication. This was codified in the 1917 Code of Canon Law.
In the last forty years, there has been quite an active debate in the US about Catholics belonging to Masonic lodges. It seems that the nature of these groups in Europe were quite different from how lodges operated in America today. The thought was that local bishops or priests could make a distinction as to a specific lodge’s being anti-Catholic or not. The 1983 Code of Canon Law did not specifically mention Masonic societies, choosing instead to keep the definition more broad and forbidding membership in secret societies which are anti-Catholic. Many interpreted this to mean that membership was ok for Catholics, as long as their local lodge did not engage in activities contradictory to the Church.
In fact, in the same year as the promulgation of the 1983 Code, the then Cardinal Ratzinger issued a clarification, lest anyone misunderstand the code. It is clear from Pope Benedict that his views and Church teachings have not changed.
HISTORICAL PERSPECTIVE ON TRINITY
How consistent is the doctrine of the Trinity throughout Christianity?
The revelation of God as Father, Son and Holy Spirit was made known gradually throughout history. Even as the people of Israel held in the scriptures that there is One True God, the LORD is his name; nevertheless there are many passages which LATER became the basis of an explicit theology of the Trinity. For example, reading the creation accounts in Genesis, one can see that God the Creator, whose Spirit hovered over the waters, spoke the Word and it was created. While not specifically speaking of a Trinity of persons, God reveals himself in such a way that leads us to know the Trinity.
The life and words of Jesus witness to the revelation of God as Father, Son and Holy Spirit. Matthew and Luke both cast their gospels to highlight the aspects of divinity that appear around Jesus, Father, Son and Spirit. John, the last Gospel written, is most explicitly Trinitarian-- though not using that later theological terminology.
The letters of Paul clearly speak of the divinity of God the Creator, Christ the Lord, and the Spirit of intercession and giver of gifts. He grounded his faith and his prayer life in the mystery of the Trinity (without using the specific word)---showing that the Church believed in the Divine God as Father, Son and Holy Spirit. The traditional Latin formula is Lex orandi, lex credendi (the rules for our prayer show us the rule for our belief).
Consider this reference in Ephesians 1: 11-14
In him we were chosen, destined in accord with the purpose of the One who accomplishes all things according to the intention of his will, so that we might exist for the praise of his glory, we who first hoped in Christ. In him you also, who have heard the word of truth, the gospel of your salvation, and have believed in him, were sealed with the promised Holy Spirit, which is the first installment toward redemption as God’s possession, to the praise of his glory.”
It seems that the word trinity was first used by Theophilus of Antioch in 180. That the Church’s belief in the Trinity was central, we can see from the other early theologians who either wrote about the Trinity or used a Trinitarian doxology (Glory to the Father, Son and Holy Spirit) throughout their writings. The Council of Nicea in 325 gave us the Nicene Creed which proclaims the divinity of Christ by saying he is “one in being” homo-ousios, consubstantial) with the Father. By the fourth century, the profession of faith ascribed to St. Athanasius of Alexandria clearly taught that the Trinitarian creed was central to all Catholic dogma. Other Church Councils explicitly defined the Holy Spirit as equally to be adored as God
The doctrine of the Trinity has been controversial throughout our history. In modern times, especially after the Reformation, some would make the doctrine of the Trinity as a patristic invention since the word “trinity” is not found in the scriptures. Studying the theology of the Trinity and the history behind this theology is one fruitful way to experience the importance of recognizing that revelation has two sources, tradition and scripture.
The revelation of God as Father, Son and Holy Spirit was made known gradually throughout history. Even as the people of Israel held in the scriptures that there is One True God, the LORD is his name; nevertheless there are many passages which LATER became the basis of an explicit theology of the Trinity. For example, reading the creation accounts in Genesis, one can see that God the Creator, whose Spirit hovered over the waters, spoke the Word and it was created. While not specifically speaking of a Trinity of persons, God reveals himself in such a way that leads us to know the Trinity.
The life and words of Jesus witness to the revelation of God as Father, Son and Holy Spirit. Matthew and Luke both cast their gospels to highlight the aspects of divinity that appear around Jesus, Father, Son and Spirit. John, the last Gospel written, is most explicitly Trinitarian-- though not using that later theological terminology.
The letters of Paul clearly speak of the divinity of God the Creator, Christ the Lord, and the Spirit of intercession and giver of gifts. He grounded his faith and his prayer life in the mystery of the Trinity (without using the specific word)---showing that the Church believed in the Divine God as Father, Son and Holy Spirit. The traditional Latin formula is Lex orandi, lex credendi (the rules for our prayer show us the rule for our belief).
Consider this reference in Ephesians 1: 11-14
In him we were chosen, destined in accord with the purpose of the One who accomplishes all things according to the intention of his will, so that we might exist for the praise of his glory, we who first hoped in Christ. In him you also, who have heard the word of truth, the gospel of your salvation, and have believed in him, were sealed with the promised Holy Spirit, which is the first installment toward redemption as God’s possession, to the praise of his glory.”
It seems that the word trinity was first used by Theophilus of Antioch in 180. That the Church’s belief in the Trinity was central, we can see from the other early theologians who either wrote about the Trinity or used a Trinitarian doxology (Glory to the Father, Son and Holy Spirit) throughout their writings. The Council of Nicea in 325 gave us the Nicene Creed which proclaims the divinity of Christ by saying he is “one in being” homo-ousios, consubstantial) with the Father. By the fourth century, the profession of faith ascribed to St. Athanasius of Alexandria clearly taught that the Trinitarian creed was central to all Catholic dogma. Other Church Councils explicitly defined the Holy Spirit as equally to be adored as God
The doctrine of the Trinity has been controversial throughout our history. In modern times, especially after the Reformation, some would make the doctrine of the Trinity as a patristic invention since the word “trinity” is not found in the scriptures. Studying the theology of the Trinity and the history behind this theology is one fruitful way to experience the importance of recognizing that revelation has two sources, tradition and scripture.
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