ROMAN CATHOLIC CHURCH LAW
REGARDING FREEMASONRY
by Reid McInvale
Freemasonry is an important topic of discussion for Catholic
theologians and clerics. The Roman Catholic hierarchy are, and historically have
been, quite interested in Freemasonry. For over two hundred and fifty years the
Vatican has been condemning Masonry and seeking to prevent the Lodge membership
of Catholics.
Masons are of many opinions regarding the present state of affairs between
the Roman Catholic Church and the Masonic Fraternity (or Freemasonry). There
seems to be a growing assumption that antipathy between the church and Masonry
is a matter of historical importance only and that relations are such that
Catholics can become Masons without retribution by the church. Some brethren and
some Catholics believe that since the Second Ecumenical Council, which was
conducted from 1962 to 1965 and is informally known as "Vatican II", the
attitude of the church has been to regard Freemasonry as an acceptable sphere
for fraternal interaction. This paper is intended to present current Roman
Catholic Church law regarding Roman Catholic membership and participation in
Freemasonry, along with historical background to the development of that church
law.
Roman Catholic Church Canon Law is defined as "That body of law constituted
by legitimate ecclesiastical authority for the proper organization and
government of the church as a visible society. The term Canon is used to
designate the body of law that is proper to the Roman Catholic Church."1
Canon Law was for centuries a simple compilation of Papal pronouncements
including constitutions and encyclicals, as well as Sacred Writings and other
church generated documents, some of which were contradictory. The first
generally accepted authoritative collection of Roman Catholic Church Law was
what is now known as the Decretum of Gratian, formally known as
Concordia Discordant Cononum. This work by a twelfth century monk includes
apostolic constitutions, Canons of Sacred Councils and patristic texts, all with
commentary. Gratian's commentary attempted to reconcile conflicting authorities
and compose a comprehensive treatment of church law.
In later centuries various church councils promulgated laws, and popes made
pronouncements, but a comprehensive, consistent and authoritative statement of
church law was lacking. Finally, the Codex Iuris Canonici, commonly known
as the Code of Canon Law, was promulgated by Pope Benedict XV on 27 May 1917 in
the Constitution Providentissim Mater Ecclesia. It went into effect 19
May 1918, and constituted the first codification of church law.2
Whether under the influence of papal pronouncements or under the Code of
Canon Law, the Church's attitude toward Masonry has been consistent. After
Freemasonry became known to the world at large in the early eighteenth century,
the church took notice of it, and objected to it. Eight popes have issued
pronouncements either explicitly condemning Freemasons or those activities and
principles identified with Freemasonry.3 The pronouncements took the
form of constitutions, encyclicals, apostolic epistles, and addresses.
Constitutions were the old style position papers or statements of church law
issued by popes. Encyclicals are letters from the pope circulated to the bishops
stating the church's position on certain matters.
The papal pronouncements relating to Freemasonry are as follows:
Clement XII, In Eminenti, 28 April 1738
This constitution was the first public written attack by the papacy against
Masonry. In In Eminenti the principal objections to Freemasonry given
were: that it was open to men of all religions; that there were oaths taken;
that Masons denied clerical authority, and that Masons met in secret.4
Pope Clement forbade Masonic membership by Catholics and directed the
"Inquisitors of Heretical Depravity" to take action against Catholics who became
Masons or assisted Freemasonry in any way. He ordered excommunication as
punishment for those who defied his ban.
Benedict XIV, Providas, 18 May 1751
This constitution confirmed In Eminenti and condemned Freemasonry on
the grounds of its naturalism, demand for oaths, secrecy, religious
indifferentism, possible threat to the church and state. It specifically forbids
Roman Catholics from seeking membership in any Masonic group.5
Pius VII, Ecclesiam A Jesu Christo, 13 September 1821
The constitution Ecclesiam specifies excommunication for Freemasons
and gives as reason for the censure the oath bound secrecy of the society and
their conspiracies against the church and state. It also links Freemasonry with
the Society of the Carbonari, known as the "Charcoal Burners", who at that time
were active in Italy and were believed to be a revolutionary group.6
Leo XII, Quo Gravioria Mala, 13 March 1825
This constitution restated the Roman Catholic Church's objection to
Freemasonry as a secret society, with oath-bound secrecy, which conspires
against church and state.7
Pius VIII, Traditi Humilitati, 24 May 1829
This encyclical is considered by some Roman Catholic authorities to be an
anti-Masonic polemic.8 It warned against a secret society whose
"cunning purpose is to...lead the students along the path of Baal." It called
for Catholics to "...eradicate those secret societies of factious men who,
completely opposed to God and to princes, are wholly dedicated to bringing about
the fall of the Church, the destruction of kingdoms, and disorder in the whole
world."9 It also makes reference to the anti-Masonic pronouncements
of previous popes.
Litteris Altero, 25 March 1830
This apostolic letter reiterated earlier papal condemnations of Freemasonry.
It specifically condemns the influence of Freemasonry in education.10
Gregory XVI, Mirari Vos, 15 August 1832
This was an encyclical on liberalism and religious indifferentism. Religious
indifferentism is defined as "... 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." This encyclical does not
mention Masonry, but religious indifferentism is one of the charges often
leveled against Freemasonry in papal pronouncements.11 Some Roman
Catholic authorities identify this pronouncement as anti-Masonic.12
Pius IX, Qui Pluribus, 9 November 1846
This encyclical calls for Roman Catholics to fight against heresy. It decries
those who put human reason above faith, and who believe in human progress.
Strangely, it also attacks secret "sects" and "crafty" Bible societies who
"force on people of all kinds, even the uneducated, gifts of the Bible." This
encyclical also calls "perverse" religious indifferentism.13 While
not mentioning Masonry directly, it criticizes those it does not identify for
those same faults that the previous papal pronouncements imputed to Freemasonry,
and is regarded as an anti-Masonic pronouncement by some Catholic sources.
Quibus Quantisque Malis, 20 April 1849
This pronouncement is referred to by some authorities as anti-Masonic,14
but is unavailable in English translation.
Quanta Cura, 8 December 1864
This is an Encyclical condemning "current errors", including naturalism. It
calls liberty of conscience and worship the "liberty of perdition". It attacks
communism and socialism directly, but does not mention Freemasonry.15
Quanta Cura is referred to by some authorities as an encyclical dealing
with Freemasonry.16 An attack on naturalism is usually understood to
be an attack on Freemasonry.
Multiplices Inter, 25 September 1865
This is an address made by Pope Pius IX condemning Freemasonry and other
secret societies. In it, he accuses Masonic associations of conspiracy against
the church, God and civil society. He further attributes revolutions and
uprisings to Masonic activities, and denounces secret oaths, clandestine
meetings and Masonic penalties.17
Apostolicae Sedis Moderatoni, 12 October 1869
This is a constitution relating to Canon Law. It clarifies the procedure
regarding censure in Canon Law, changes some Canons and establishes a new list
of censures.18 Some authorities state the document relates to
Freemasonry,19 but it is unavailable in English translation.
Etsi Multa, 21 November 1873
In the encyclical Etsi Multa, Pope Pius condemned Masonry by stating
that Masonic groups were among the "sects" from which "....the synagogue of
Satan is formed ...."20
Leo XIII, Etsi Nos, 15 February 1882
This papal encyclical speaks about the conditions then prevalent in Italy and
refers to a "pernicious sect" at war with Jesus Christ, which sect he blames for
civil unrest in Italy.21 Some Roman Catholic authorities identify
this as a reference to Freemasonry.22
Humanum Genus, 20 April 1884
The encyclical Humanum Genus is considered to contain one of the most
vicious attacks on Freemasonry of any papal pronouncements. It states that "A
good tree cannot produce bad fruit, nor a bad tree produce good fruit...the
Masonic sect produces fruits that are pernicious and of the bitterest savor." It
goes on to say that Freemasonry's goal is the destruction of the Roman Catholic
Church, and that Freemasonry and the Roman Catholic Church are adversaries. Pope
Leo further stated that many Freemasons are unaware of the ultimate goals of
Freemasonry and should not be considered partners in the criminal acts
perpetrated by Freemasonry. He also condemns the naturalism of Freemasonry, by
which is meant the belief that "human nature and human reason ought in all
things to be mistress and guide...they allow no dogma of religion or truth which
cannot be understood by the human intelligence, nor any teacher who ought to be
believed by reason of his authority."23 It is interesting to note
that Brother Albert Pike stated that this encyclical was a "...declaration of
war, and the signal for a crusade, against the rights of man...."24
Officio Sanctissimo, 22 December 1887
This is an encyclical epistle concerning Bavaria and includes a warning
against Freemasonry. It states that Freemasonry is a "contagion", and is a "sect
of darkness".25
Dall'Alto Dell'Apostolico Seggio, 15 October 1890
This encyclical, also known as Ab Apostolici, dealt with Freemasonry
in Italy. It condemned the contemporary course of public affairs in Italy as the
realization of the "Masonic programme". This alleged "programme" was said to
involve a "deadly hatred of the Church", the abolition of religious instruction
in schools and the absolute independence of civil society from clerical
influence.26
Inimica Vis, 18 December 1892
This encyclical epistle to the bishops of Italy addresses Freemasonry in
Italy. It reiterates the urgent necessity of combating the ends of Freemasonry,
and entreats the bishops to work to convert victims of Freemasonry. It complains
that some Roman Catholic clergy are entering into or cooperating with
Freemasonry.27
Custodi di Qualla Fede, 18 December 1892
This is an encyclical epistle to the people of Italy attacking Freemasonry.
It tells how to work against Freemasonry in ways such as guarding Catholic homes
against infiltration, setting up Catholic schools and mutual aid societies, and
establishing a Catholic press. It contains virulent criticism of Freemasonry.28
Praeclara, 20 June 1894
Praeclara is an apostolic letter to the rulers and nations of the
world which calls for union with the church of Rome, and which warns against
Freemasonry.29
Annum Ingressi, 18 March 1902
Annum Ingressi is an apostolic epistle to the bishops of the world
reviewing the 25 years of his pontificate. It also urges resistance to
Freemasonry.30
As one can tell from the increasingly harsh attacks on Freemasonry by the
popes, the various papal pronouncements appear not to have impeded the progress
of Masonry. The attitude of the Vatican has not always been the attitude of the
clergy or of the people.
It is important to note that in the 18th century the then popes'
condemnations of Freemasonry were not promulgated in America by the church's
chief cleric, Bishop John Carroll. Bishop Carroll wrote in a letter in 1794, and
spoke of the lodge question as follows: "I do not pretend that these decrees
(against Freemasonry) are received generally by the Church, or have full
authority in these dioceses."31 That wasn't to be the last time that
American Catholics refused to freely support the Vatican's position regarding
Freemasonry.
British Roman Catholics had a similar attitude toward church authority. There
were Roman Catholic Grandmasters of English Masonry during the 18th Century,
including Thomas, Duke of Norfolk who was Grandmaster of the Premier Grand Lodge
of England in 1730. Robert Edward, Ninth Lord Petre, who was considered the head
of the Catholic community in England, became Grandmaster of the Premier Grand
Lodge in 1772 and served for 5 years.32
With the advent of the 1917 Code of Canon Law, the Church incorporated the
attitude of previous papal encyclicals into something akin to statutory law. In
Canon 2335 of the 1917 Code of Canon Law, the church held that "those who joined
a Masonic sect, or other societies of the same sort, plot against the church or
against legitimate civil authority, incur excommunication". This was explicit
church law for decades thereafter.
After the Second Ecumenical Council (Vatican II) there began clerical
questioning of the church's condemnation of Masonry. In 1968 a book was printed
in Spain entitled La Masoneria Despues del Concilio (Masonry after
Vatican II).33 The author was a Jesuit Priest, Father J. A. Ferrer
Benimeli, whose thesis was that regular Freemasonry should not be condemned. He
condemned irregular Freemasonry only, since it was atheistic and anti-clerical.
The growing ambivalence of the church's position regarding Freemasonry became
official in 1974 when Franjo Cardinal Seper, Prefect of the Congregation for the
Doctrine of the Faith, sent letters to John Cardinal Krol of Philadelphia and
others regarding the force and meaning of Canon 2335 of the 1917 Code of Canon
Law.34 The Cardinal, doubtlessly prompted by the ecumenical fervor of
the times, stated that the Canon still remained in force, but that since penal
laws are subject to strict interpretation, excommunication would only be
applicable to those Roman Catholics who joined organizations which actively
plotted against the Roman Catholic Church. Given that Masonry does not plot
against the Roman Catholic Church, the letter was interpreted by many to mean
that the Cardinal's statement signaled that the ancient strictures against Roman
Catholic membership in Masonry had been removed.
It will be remembered that in 1978 both Pope Paul VI and Pope John Paul I
died and Pope John Paul II was elected. With him, conservatives in the church
regained power. Their influence can be felt by the back tracking and retreat
from ecumenicism of the Congregation for the Doctrine of the Faith. The
Congregation for the Doctrine of the Faith is an authoritative high level
organization in the Vatican concerned with church law and purity
of doctrine. On 2 March 1981, just seven years after Cardinal Seper's letter,
the Congregation retreated from borderline tolerance of Freemasonry. It issued
the "Declaration on Catholic Membership in Masonic Associations".35
In this declaration, the letter of 1974 was blamed for giving "rise to erroneous
and tendentious interpretations". By this declaration the Congregation was in
effect saying that the old rules relating to Freemasonry were back in force.
The Roman Catholic Church presently operates under the new Code of Canon Law
which was promulgated in 1983. This new Code revised Canon 2335 of the 1917
Code, and incorporated it into new Canon 1734, which reads as follows:" One who
joins an association which plots against the church is to be punished with a
just penalty; one who promotes or moderates such an association, however, is to
be punished with an interdict."36 As can be seen, no longer does the
Canon impose excommunication on Catholic Masons, or even mention Masons
directly.
One interesting feature of the 1983 Code is that it appears to differentiate
between simple lodge membership, the punishment for which is a "just penalty",
and promoting or holding office in such a society, the punishment for which is
an "interdict".
An "interdict" is a punishment or vindictive penalty by which the Roman
Catholic faithful, remaining in communion with the church, are forbidden certain
sacraments and are prohibited from participation in certain sacred acts. It is a
censure. Those bound by a personal interdict are forbidden to celebrate or
assist at divine services, and are denied ecclesiastical burial.37 It
appears, therefore, that where Masonic groups are determined to have plotted
against the church, Catholic officers of those lodges will be subject to a
stiffer penalty than will regular members who are Catholic.
As a consequence of the new Code of Canon Law and Cardinal Seper's letter,
the church was faced with answering the question `since the new Code does not
prescribe a punishment for belonging to a Masonic organization, does that mean
that the church approves of such membership as long as no plotting against the
Roman Catholic Church occurs?' In other words, has there been a rapprochement
between Masonry and Roman Catholicism? Numerous persons have, since the
promulgation of the new Code of Canon Law in 1983, set out to answer that
question. In this author's view, the question has been answered conclusively in
the negative.
On 26 November 1983, the same year that the church adopted the new Canon of
Church Law, the Congregation for the Doctrine of the Faith issued a statement
declaring that "the church's negative position on masonic associations,
therefore, remains unaltered, since their principles have always been regarded
as irreconcilable with the church's doctrine...Catholics enrolled in masonic
associations are involved in serious sin and may not approach holy communion."38
One can see how this new policy statement conflicts with the ecumenical
nature of Cardinal Seper's 1974 letter and the changes in Canon Law. Clearly
there had been retrograde movement in the church's attitude toward Masonry. The
Congregation avoided directly overriding their 1974 statement by drawing a
distinction between penal law and morality. They held that what was meant in
their 1974 statement was that Catholics could not be excommunicated or otherwise
punished for merely being Masons, insofar as the particular Masonic group to
which they belonged did not attack the church. However, the Congregation held
that it was nonetheless immoral to belong to Masonic groups because Freemasonry
was, in their view, antithetical to the teachings and authority of the church.
Clearly, the momentum toward a rapprochement between Freemasonry and the church
had been lost.
Influenced by the statements of the Congregation for the Doctrine of the
Faith, and the reversal of the short lived drift toward ecumenicism, in 1985 the
United States Bishops Committee
for Pastoral Research and Practices published a report entitled "Masonry &
Naturalistic Religion"39. The Pastoral Research & Practices
Committee Report states that while one can no longer be excommunicated for being
a Mason, it is none the less sinful to
belong to Masonic organizations. The rationale is that the principles of
Masonry are irreconcilable with those of the church. The report goes on to quote
a six year study of Masonry by the bishops of Germany and the study of American
Masonry by Professor William Whalen.40 The Committee Report quotes
those sources as stating that the principles and basic rituals of Masonry embody
a naturalistic religion, active participation in which is incompatible with
Christian faith and practice. Those who knowingly embrace such principles are
"committing serious sin".
As could be predicted, and in line with its history, the American church at
large is more tolerant of Freemasonry. Perhaps the attitude of American
Catholics and the American church was best expressed in a letter from Bishop
Fiorenza of the Houston-Galveston diocese, in which he said:
".... In the historical view, Freemasonry in Europe and Latin America has
opposed the Catholic Church and has been virulent in its anti-clerical attitude. To a great extent, however, this
mentality is not typical of Freemasonry in the United States .... There is a
concern that certain Freemasonry groups display all the elements of a religion,
but forbid the mention of Jesus Christ within the lodge. This, too, is not
exemplified in masonic groups in the United States but is found in other parts
of the world. Most Masons in this country join for social and business reasons.
In general, there has been no conflict between Freemasonry and the Catholic
Church in this country. Both organizations have existed in harmony in the United
States...."41
While the apparent tolerance of American Catholics toward Masonry is
encouraging, the Vatican and the U.S. Conference of Bishops have made
determinative rulings by which American Catholics at large are expected to
abide. The final nail in the coffin of any possible near term rapprochement
between the Catholic Church and Freemasonry appears to have been a declaration
published in the official Vatican newspaper L'Osservatore Romano by
Joseph Cardinal Ratzinger, ".... The faithful who enroll in masonic associations
are in a state of grave sin and may not receive holy communion.... In an
audience... the Supreme Pontiff John Paul II approved and ordered the
publication of this declaration..."42 Thus, the present pope is on
record opposing Masonic membership for Catholics.
In subsequent editions of the newspaper the holding of the Congregation for
the Doctrine of the Faith, approved by the pope, has been restated and
substantiated. For those of a philosophical bent, the 11 March 1985,
L'Osservatore Romano (English language edition) contains an article which
argues that Masonry establishes a relativistic symbolic concept of morality
unacceptable to Catholicism.43
Thus, and despite the Second Ecumenical Council, the hostile tenor of Roman
Catholic Church pronouncements toward Masonry remains unabated, and official
church attitudes and law are not meaningfully different from those of previous
centuries. The atmosphere and tradition established by long dead European popes
and Freemasons continues to haunt American Freemasons. By denying communion to
Roman Catholics who are Masons, the church denies obedient Roman Catholics the
opportunity to share in the brotherhood of Freemasonry, and Freemasons lose the
opportunity to share fraternal bonds with many Roman Catholics.
ENDNOTES
1 "Canon Law, History of", New
Catholic Encyclopedia, prepared by an Editorial staff at The Catholic
University of America, Washington, D.C., (McGraw-Hill Book Co.).
2 Ibid.
3 "Freemasonry", New Catholic
Encyclopedia, prepared by an Editorial staff at The Catholic University of
America, Washington, D.C., (McGraw-Hill Book Co.).
4 Papal Pronouncements, A Guide,
1740 - 1978, 2 Vols., by Claudia Carlen, IHM, (The Pierian Press, 1990).
5 Ibid.
6 Ibid.
7 Ibid.
8 "Freemasonry", New Catholic
Encyclopedia, prepared by an Editorial staff at The Catholic University of
America, Washington, D.C., (McGraw-Hill Book Co.).
9 The Papal Encyclicals,
1740 - 1981, 5 Vols., by Claudia Carlen, IHM, (McGrath Publishing Co., 1981).
10 Papal Pronouncements, A
Guide, 1740 - 1978, 2 Vols., by Claudia Carlen, IHM, (The Pierian Press,
1990).
11 The Papal Encyclicals,
1740 - 1981, 5 Vols., by Claudia Carlen, IHM, (McGrath Publishing Co., 1981).
12 "Freemasonry", New Catholic
Encyclopedia, prepared by an Editorial staff at The Catholic University of
America, Washington, D.C., (McGraw-Hill Book Co.).
13 The Papal Encyclicals,
1740 - 1981, 5 Vols., by Claudia Carlen, IHM, (McGrath Publishing Co., 1981).
14 "Freemasonry", New Catholic
Encyclopedia, prepared by an Editorial staff at The Catholic University of
America, Washington, D.C., (McGraw-Hill Book Co.).
15 The Papal Encyclicals,
1740 - 1981, 5 Vols., by Claudia Carlen, IHM, (McGrath Publishing Co., 1981).
16 "Freemasonry", New Catholic
Encyclopedia, prepared by an Editorial staff at The Catholic University of
America, Washington, D.C., (McGraw-Hill Book Co.).
17 Papal Pronouncements, A
Guide, 1740 - 1978, 2 Vols., by Claudia Carlen, IHM, (The Pierian Press,
1990).
18 The Papal Encyclicals,
1740 - 1981, 5 Vols., by Claudia Carlen, IHM, (McGrath Publishing Co., 1981).
19 "Freemasonry", New Catholic
Encyclopedia, prepared by an Editorial staff at The Catholic University of
America, Washington, D.C., (McGraw-Hill Book Co.).
20 The Papal Encyclicals,
1740 - 1981, 5 Vols., by Claudia Carlen, IHM, (McGrath Publishing Co., 1981).
21 Ibid.
22 "Freemasonry", New Catholic
Encyclopedia, prepared by an Editorial staff at The Catholic University of
America, Washington, D.C., (McGraw-Hill Book Co.).
23 The Papal Encyclicals,
1740 - 1981, 5 Vols., by Claudia Carlen, IHM, (McGrath Publishing Co., 1981).
24 "Anti-Masonry", Coil's
Masonic Encyclopedia,by Henry W. Coil,(Macoy Publishing and Supply Company,
Inc.,1961)
25 The Papal Encyclicals, 1740 -
1981, 5 Vols., by Claudia Carlen, IHM, (McGrath Publishing Co., 1981).
26 Ibid.
27 Ibid.
28 Ibid.
29 Papal Pronouncements, A Guide,
1740 - 1978, 2 Vols., by Claudia Carlen, IHM, (The Pierian Press, 1990).
30 Ibid.
31 "Freemasonry", New Catholic
Encyclopedia, prepared by an Editorial staff at The Catholic University of
America, Washington, D.C., (McGraw-Hill Book Co.).
32 Ibid.
33 The Freemason at Work, by
Harry Carr; (Lewis Masonic, Ian Allen Regalia; Terminal House, Shepperton,
Surry, U.K.), p. 278.
34 Origins, 3 October 1974, Vol
4, p. 236, which published the letter from Franjo Cardinal Seper, Prefect of the
Vatican Congregation for the Doctrine of the Faith, to John Cardinal Krol of
Philadelphia. (Origins is a Catholic periodical dealing with church
matters, published by the Catholic News Service, 3211 Fourth St. N.E.,
Washington, D.C. 20017-1100.)
35 Origins, 12 March 1981, Vol
10, No. 39, p. 610, also, same or similar Declaration issued 17 February 1981,
cited as (cf. AAS 73 [1981] pp. 240-241), published in L'Osservatore Romano,
9 March 1981.
36 The Code of Canon Law, a text
and commentary commissioned by the Canon Law Society of America. Edited by James
A. Coriden, Thomas J. Green, Donald E. Heintschel. (Paulist Press, 997 MacArthur
Blvd., Mahwah, NJ 07430, 1985).
37 "Interdict", New Catholic
Encyclopedia, prepared by an Editorial staff at The Catholic University of
America, Washington, D.C., (McGraw-Hill Book Co.).
38 Origins, 15 December 1983, Vol
13, p. 450, original document cited as (cf. AAS LXXVI (1984), 300).
39 Origins, 27 June 1985, Vol 15,
No. 6, in which appeared the article concerning the Pastoral Research &
Practices Committee Report "Masonry and Naturalistic Religion", published
by the U.S. Bishops Committee for Pastoral Research & Practices.
40 "Catholicism and Freemasonry",
2 April 1985, unpublished report to U. S. Bishop Pastoral Research and Practices
Committee, Prof. William Whalen of Purdue University.
41 Bishop Fiorenza to Reid McInvale, 10
June 1991.
42 L'Osservatore Romano (English
Edition), 5 December 1983, Article entitled "Sacred Congregation for the
Doctrine of the Faith-Declaration on Masonic Associations.", p. 12.
43 L'Osservatore Romano (English
edition), 11 March 1985, article entitled "Reflections a Year after
Declaration of Congregation for the Doctrine of the Faith-Irreconcilability
between Christian Faith and Freemasonry.", p. 2.
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