On Masonry and the Catholic Church

Bishop: No politics in denying burial rites to Nantes

LUCENA CITY, Quezon, Philippines – (UPDATE) Bishop Emilio Marquez, head of the Diocese of Lucena, on Sunday, explained that the Church denial of Catholic burial rites for the late Quezon Gov. Rafael Nantes was in accordance with Vatican laws and was not motivated by politics.

In his homily during a mass at the Saint Ferdinand Cathedral here, Marquez revealed that Nantes was a “born again Christian” and a “Freemason” and thus, under the Church Code of Canon laws 1184 and 1185, Catholic burial rite was to be denied, "unless some signs of repentance before death have been shown.”...

“There is no politics in the decision of the Church. I just implemented the Church laws,” said the bishop, known here as an arch-critic of Nantes.

Marquez said the Diocese was forced to issue the clarification in order to dispel confusion and avoid any misunderstanding that might arise from the prohibition that the Church issued last week on the celebration of mass at Nantes wake at the Quezon Medical Convention Center here.

Marquez said: “The local Catholic church in the Diocese of Lucena mourns with the people of Quezon. The fact is we sent our condolences to the family of Governor Nantes immediately after we received the sad news of his tragic death.”

“We did not in any way forbid prayers for the eternal repose of his soul or to bless the mortal remains of the governor,” Marquez said...

Note, here are the texts of canons 1184 and 1185:

Can. 1184

§1. Unless they gave some signs of repentance before death, the following must be deprived of ecclesiastical funerals:

1/ notorious apostates, heretics, and schismatics;

2/ those who chose the cremation of their bodies for reasons contrary to Christian faith;

3/ other manifest sinners who cannot be granted ecclesiastical funerals without public scandal of the faithful.

§2. If any doubt occurs, the local ordinary is to be consulted, and his judgment must be followed.

Can. 1185 Any funeral Mass must also be denied a person who is excluded from ecclesiastical funerals.

So canons 1184 and 1185 already settles the issue.

But just for further reference on Masonic associations, here is the declaration of the Vatican CDF issued on November 1983 by then Cardinal Ratzinger. Note that this declaration has been specifically approved by the then reigning Roman Pontiff, John Paul II. It is the latest statement by the Church to date. I quote partly, with emphasis:

Declaration on Masonic Associations

...Therefore 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. The faithful who enrol in Masonic associations are in a state of grave sin and may not receive Holy Communion.

It is not within the competence of local ecclesiastical authorities to give a judgment on the nature of Masonic associations which would imply a derogation from what has been decided above, and this in line with the Declaration of this Sacred Congregation issued on 17 February 1981..."

The aforementioned declaration thus follows:

Clarification concerning status of Catholics becoming Freemasons

On 19 July 1974 this Congregation wrote to some Episcopal Conferences a private letter concerning the interpretation of can 2335 of the Code of Canon Law which forbids Catholics, under the penalty of excommunication, to enroll in Masonic or other similar associations.

Since the said letter has become public and has given rise to erroneous and tendentious interpretations, this Congregation, without prejudice to the eventual norms of the new Code, issues the following confirmation and clarification:

1) the present canonical discipline remains in full force and has not been modified in any way;

2) consequently, neither the excommunication nor the other penalties envisaged have been abrogated;

3) what was said in the aforesaid letter as regards the interpretation to be given to the canon in question should be understood—as the Congregation intended—merely as a reminder of the general principles of interpretation of penal laws for the solution of the cases of individual persons which may be submitted to the judgment of ordinaries. It was not, however, the intention of the Congregation to permit Episcopal Conferences to issue public pronouncements by way of a judgment of a general character on the nature of Masonic associations, which would imply a derogation from the aforesaid norms.

Canon 2335 in the older version of the canon law reads as follows:

Persons joining associations of the Masonic sect or any others of the same kind which plot against the Church and legitimate civil authorities contract excommunication simply reserved to the Apostolic See.

The current and revised 1983 version however, removed the previous provision an replaced it with Canon 1374, as follows:

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.

Following the promulgation of the new Code, Cardinal Joseph Ratzinger, the (erstwhile) new Prefect of the Congregation for the Doctrine of the Faith, issued a new declaration:

(1) the new Canon 1374 has the same essential import as the old Canon 2335, and the fact that the "Masonic sect" is no longer explicitly named is irrelevant;
(2) the Church's negative judgment on Masonry remains unchanged, because the Masonic principles are irreconcilable with the Church's teaching ("earum principia semper iconciliabilia habita sunt cum Ecclesiae doctrina");
(3) Catholics who join the Masons are in the state of grave sin and may not receive Holy Communion; and
(4) no local ecclesiastical authority has competence to derogate from these judgments of the Sacred Congregation.

My further comment is that the rule on automatic excommunication of Freemasons seems to have been more open to situational considerations with the effect of the new canon law. To be more specific requires the explanation of a good canon lawyer. Secondly, I am of the opinion that there is no real issue with Mass being "denied" to Gov. Nantes. The prohibition was merely reiterated. There is nothing in the report that says it was even requested by the immediate family. Add the fact that Nantes is a "born-again Christian" -- specifically a Protestant who does not believe in the Holy Sacrifice of the Mass in the first place, and has already disassociated himself by choice from the Catholic Church.

May the soul of the late Gov. Rafael Nantes rest in peace. Amen.
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Expect wisely

Panlilio urges CBCP to endorse candidates

MANILA, June 15, 2009—Pampanga Gov. Ed Panlilio called on the Catholic bishops’ leadership Monday to endorse specific candidates in the coming 2010 presidential elections.

Panlilio, a suspended Catholic priest, said it’s about time for the Catholic Bishops’ Conference of the Philippines (CBCP) to be effective in giving political advice.

He said naming specific “model” candidates would surely make a difference than just telling the voters to “vote wisely.”

“I believe that the most the CBCP can do is to present certain candidates as good based on their track records, on their personal knowledge,” Panlilio said over Church-run Radyo Veritas...
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Father/Governor Panlilio is actually asking the CBCP to come up with a partisan endorsement in the political arena, which of course would be a fallible position regardless who the CBCP picks...

Let's see..

The Pastoral Constitution of the Church in the Modern World (Gaudium et Spes) states in section 76:

"It is very important, especially where a pluralistic society prevails, that there be a correct notion of the relationship between the political community and the Church, and a clear distinction between the tasks which Christians undertake, individually or as a group, on their own responsibility as citizens guided by the dictates of a Christian conscience, and the activities which, in union with their pastors, they carry out in the name of the Church.

The Church, by reason of her role and competence, is not identified in any way with the political community nor bound to any political system. She is at once a sign and a safeguard of the transcendent character of the human person".

Further, the Congregation for the Doctrine of the Faith released a "Doctrinal Note on some questions regarding The Participation of Catholics in Political Life" which states in section 6:

"By its interventions in this area, the Church’s Magisterium does not wish to exercise political power or eliminate the freedom of opinion of Catholics regarding contingent questions. Instead, it intends - as is its proper function - to instruct and illuminate the consciences of the faithful, particularly those involved in political life, so that their actions may always serve the integral promotion of the human person and the common good."...

So, Father Panlilio, if you're looking for the CBCP to endorse specific candidates for 2010, the odds are it just won't happen, and its not "wise" to expect so.
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On Unitatis Redintegratio and Nostra Aetate

"In this perspective an expression which I have frequently employed finds its deepest meaning: the Church must breathe with her two lungs!"
- Pope John Paul II, Ut unum sint

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Unitatis Redintegratio and Nostra Aetate

Lately, I've been reading these two Vatican II documents from my old copy of the book "The Documents of Vatican II" by America Press, edited by Walter M. Abbott S.J. In his introduction to Unitiatis Redintegratio, Fr Abbot says that "It has been well said that the Decree on Ecumenism is not an end but a new beginning full of hope and promises...much has been accomplished by the Decree, but what counts more is what remains to be done". On the other hand, on the editor's note # 2 in Nostre Aetate, he says "The stress on what men have in common was one of Pope John's (XXIII) operative principles. As he often made clear, this approach does not deny or neglect differences; it simply gives primary consideration to common goals and interests". I have selected some key passages (emphasis mine) from these documents that are noteworthy for their significance. I have extracted the actual texts from the Vatican website as there are some differences in the translations from the book. Useful reference at these times but in the end, it remains enormously complex. In each and every particular situation, it is up to men of good will to shape effective policies of cooperation for the common good, with deep attention to these principles.

Decree on Ecumenism (Unitatis Redintegratio)

...
For men who believe in Christ and have been truly baptized are in communion with the Catholic Church even though this communion is imperfect....

Moreover, some and even very many of the significant elements and endowments which together go to build up and give life to the Church itself, can exist outside the visible boundaries of the Catholic Church: the written word of God; the life of grace; faith, hope and charity, with the other interior gifts of the Holy Spirit, and visible elements too. All of these, which come from Christ and lead back to Christ, belong by right to the one Church of Christ...

The brethren divided from us also use many liturgical actions of the Christian religion. These most certainly can truly engender a life of grace in ways that vary according to the condition of each Church or Community. These liturgical actions must be regarded as capable of giving access to the community of salvation.

It follows that the separated Churches and Communities as such, though we believe them to be deficient in some respects, have been by no means deprived of significance and importance in the mystery of salvation. For the Spirit of Christ has not refrained from using them as means of salvation which derive their efficacy from the very fullness of grace and truth entrusted to the Church...

The term "ecumenical movement" indicates the initiatives and activities planned and undertaken, according to the various needs of the Church and as opportunities offer, to promote Christian unity...

In addition, the way is prepared for cooperation between them in the duties for the common good of humanity which are demanded by every Christian conscience; and, wherever this is allowed, there is prayer in common...

When such actions are undertaken prudently and patiently by the Catholic faithful, with the attentive guidance of their bishops, they promote justice and truth, concord and collaboration, as well as the spirit of brotherly love and unity...

We believe that this unity subsists in the Catholic Church as something she can never lose, and we hope that it will continue to increase until the end of time.

However, it is evident that, when individuals wish for full Catholic communion, their preparation and reconciliation is an undertaking which of its nature is distinct from ecumenical action. But there is no opposition between the two, since both proceed from the marvelous ways of God...

The way and method in which the Catholic faith is expressed should never become an obstacle to dialogue with our brethren. It is, of course, essential that the doctrine should be clearly presented in its entirety. Nothing is so foreign to the spirit of ecumenism as a false irenicism, in which the purity of Catholic doctrine suffers loss and its genuine and certain meaning is clouded...

Before the whole world let all Christians confess their faith in the triune God, one and three in the incarnate Son of God, our Redeemer and Lord. United in their efforts, and with mutual respect, let them bear witness to our common hope which does not play us false. In these days when cooperation in social matters is so widespread, all men without exception are called to work together, with much greater reason all those who believe in God, but most of all, all Christians in that they bear the name of Christ. Cooperation among Christians vividly expresses the relationship which in fact already unites them, and it sets in clearer relief the features of Christ the Servant. This cooperation, which has already begun in many countries, should be developed more and more, particularly in regions where a social and technical evolution is taking place be it in a just evaluation of the dignity of the human person, the establishment of the blessings of peace, the application of Gospel principles to social life, the advancement of the arts and sciences in a truly Christian spirit, or also in the use of various remedies to relieve the afflictions of our times such as famine and natural disasters, illiteracy and poverty, housing shortage and the unequal distribution of wealth. All believers in Christ can, through this cooperation, be led to acquire a better knowledge and appreciation of one another, and so pave the way to Christian unity. ..


Declaration on the Relation of the Church to Non-Christian Religions (Nostra Aetate)

...
Likewise, other religions found everywhere try to counter the restlessness of the human heart, each in its own manner, by proposing "ways," comprising teachings, rules of life, and sacred rites. The Catholic Church rejects nothing that is true and holy in these religions. She regards with sincere reverence those ways of conduct and of life, those precepts and teachings which, though differing in many aspects from the ones she holds and sets forth, nonetheless often reflect a ray of that Truth which enlightens all men. Indeed, she proclaims, and ever must proclaim Christ "the way, the truth, and the life" (John 14:6), in whom men may find the fullness of religious life, in whom God has reconciled all things to Himself.

The Church, therefore, exhorts her sons, that through dialogue and collaboration with the followers of other religions, carried out with prudence and love and in witness to the Christian faith and life, they recognize, preserve and promote the good things, spiritual and moral, as well as the socio-cultural values found among these men. .
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Besides, as the Church has always held and holds now, Christ underwent His passion and death freely, because of the sins of men and out of infinite love, in order that all may reach salvation. It is, therefore, the burden of the Church's preaching to proclaim the cross of Christ as the sign of God's all-embracing love and as the fountain from which every grace flows.

We cannot truly call on God, the Father of all, if we refuse to treat in a brotherly way any man, created as he is in the image of God. Man's relation to God the Father and his relation to men his brothers are so linked together that Scripture says: "He who does not love does not know God" (1 John 4:8).
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