Anti-Catholicism of Freemasonry Remains — Despite Strange Appeals From Bishop of Syracuse [Italy]

On November 12, in Syracuse, a conference entitled “Church and Freemasonry – So close, So Far?” has taken place. It was organized by the Grand Orient of Italy. Speakers included the theologian Monsignor Maurizio Aliotta (Archbishopric of Syracuse), Msgr. Antonio Staglianò (Bishop of Noto), and Sergio Rosso and Santi Fedele, both grand dignitaries of the Grand Orient.


The Franciscan of Immaculata, Paolo Maria Siano, one of the best authorities on Freemasonry, wondered:
“Why this conference?”
The official reason was the 300th anniversary of the founding of Freemasonry in 1717. In an article in Avvenire, the daily newspaper of the Italian Episcopal Conference, the priest Ennio Stamile wrote that “despite the differences, it is good,” genuine ways of serving the common good and the transparent and responsible use of social justice.”
So is it “a Catholic-Masonic co-operation on the level of social justice and solidarity?” is the question asked by Father Siano, who analyzed the four main addresses.
Msgr. Maurizio Aliotta
Msgr. Aliotta, who belongs to the Archdiocese of Syracuse, in which the meeting took place spoke for eleven minutes. He proved to have a “good knowledge” of Freemasonry, says Father Siano. He pointed out elements that make them incompatible with the Church: anthropocentrism, “non-denominational” religiosity and initiation, and relativistic tolerance. “Although he is aware of the danger of manipulation that is involved in the dialogue, he seems to welcome cooperation on projects that contribute to a path towards ever greater humanization.”
Grandmaster Sergio Rosso
The Grand Master spoke for almost 19 minutes and described the philanthropic activity of the Grand Orient, in which he praised the charitable work of the Catholic Church in the world. “Rosso does not convince, however, if he tries to separate the Masonic ‘secularism’ from the ‘anti-Catholicism’,” says Siano. He also recommends solidarity and Catholic-Masonic co-operation to “restore an era of spirit close to us.” “What spirit?” Asks Father Siano.
Bishop Antonio Staglianò
The Bishop of Noto was the most interesting figure of the evening. He is believed to be the first reigning bishop in the world to attend a public Masonic meeting. Why the Masons invited him was related to his nature (“unique”). As a reliable source assures, Bishop Staglianò was seen before the meeting in Santa Marta at the Vatican. Whether he was able to speak with Pope Francis there, and what he might have suggested in connection with the conference is not known.
The bishop spoke in Syracuse for almost 50 minutes. His remarks showed only an “approximate knowledge of Freemasonry,” according to Father Siano. In an interview before the conference, he had himself admitted to knowing “nothing” about Freemasonry.
At the beginning of his remarks he quoted a few words from the “Magic Flute” to present the famous composer Wolfgang Amadeus Mozart (1756-1791) as a Catholic and Freemason. As he had also announced, he took this passage from a book by Hans Küng. At the same time, Msgr. Staglianò quoted and praised the theologian Hans Urs von Balthasar, who described the Magic Flute as “a work with divine features.” Then he presented Hans Küng’s verdict on Mozart’s lodge membership. According to Küng, the composer from the capital Salzburg had joined the lodge because only there could he find the ideals of the enlightenment of freedom, equality and brotherhood, which he did not find in the Catholic hierarchy of Salzburg. Küng formulated at the same time a justification for the lodge membership and an indictment of the Catholic Church. It doesn’t get more Freemasonic than that.
Father Siano writes on the speech of Bishop Staglianò:
“The speaker might have done well to mention that even in the eighteenth century (also at the time of Mozart) lodge membership was incompatible with the Catholic faith because of religious relativism, rationalism, esotericism, Masonic vows (with bloody punishments for the traitors) …”
Bishop Staglianò then emphasized that it was not possible to be both a Catholic and a Freemason at the same time. However, he did not clearly state the reasons for this incompatibility and did not explain them. They were clearly addressed by Msgr. Aliotta, whose lecture should have been longer in order to give more space to this point.
Bishop Staglianò was still not squeamish with the Masons.
Repeatedly he insisted that they are excommunicated, which, as he said, was confirmed in 1983 by the prefect of the faith, Joseph Cardinal Ratzinger. For this reason, there is “an abysmal distance” between Masons and Catholics. The bishop said to the 200 or so freemasons present:
“You are totally out there, really outside.”
Msgr. Staglianò also referred to “voices” claiming that priests and bishops were also in the lodges:
“If that’s true, then these bishops with identity issues are also excommunicated.”
Father Siano writes in his analysis:
“Unfortunately, Msgr. Staglianò did not or did not say clearly why the Masons are excommunicated or why Masonry is incompatible with the Church. I would like to clarify this. Canon 2335 of the Code of Canon Law (CIC) of 1917, which imposed the excommunication latae sententiae against Catholics who entered Freemasonry, was not incorporated into the new CIC of 1983 (which has been in force since November 27, 1983). According to the Canon 2335 (CIC 1917), the Catholic was ipso facto excommunicated with his joining or his initiation in the lodge. In the Declaration of 26 November 1983, the Congregation for the Doctrine of the Faith merely reiterated the incompatibility between Masonry and the Church by stating that Catholics who are lodge members are in the state of mortal sin, and can not receive Holy Communion. Point. There is no question of excommunication. It seems that, from a canonical point of view, Masonic Catholics are currently not excommunicated ipso facto from the start of their lodge membership or initiation (1st apprenticeship).
If they accept heterodox teachings in their Masonic training and give them up, or fall into apostasy, they are liable to excommunication, as provided for the purposes of heresy or apostasy (Canon 1364, CIC 1983).”
So much for Father Siano, who regrets that Bishop Staglianò was attacking those Catholics who are confused about his participation in a Masonic meeting. He discredits them as Catholics who see themselves as “pure” with a “seal of approval” and abysmally “far away”. “From whom: from him? From the Church? From Christ?” asks Father Siano. The bishop accused such Catholics of having “a problem with the Catholic identity.”
At the same time he told the Masons when there are “urgencies, let’s call them anthropological”, and when they want to speak up to defend human dignity and religious freedom, they must show their faces so that the one who excommunicated them [ the Holy See] could recognize that “a reality was excommunicated that does not exist.” And addressed directly to the Masons: “Let’s go together in this direction.”
Father Siano asks the question:
“What does that face show? Does the excommunication go away when the Masons show their faces?”
On the one hand, if Msgr. Staglianò energetically laments the abyss of distant proximity (that of the “pure” Catholics) (on the other hand are the Masonic Catholics included?), On the other hand, he seems to remain very vague about proximity in the distance.
The bishop insisted on his conscience by telling the Freemasons that he did not want to measure their proximity or distance. They would have to say according to their conscience, their anthropology, that they are not thieves, corrupt, conspirators, and so on.
“But are they not left to their subjectivism in this way?” Says Father Siano.
“Effectively do those Catholics who belong to Freemasonry already follow their conscience. The appeal to the conscience is therefore not enough. You also have to show them the direction clearly. For example, if the Freemasons of Grand Orient want to be closer to Catholics, they must renounce esotericism, gnosis, secularism, aversion to the dogmas of faith and morality.”
Grandmaster Santi Fedele
Perhaps irritated by the harsh words of Msgr. Staglianò, the Grand Master defended Grand Orient in his 17 minutes, in their public “transparency” and privacy. Fedele described the left-wing Catholic MP Rosy Bindi as a “Catholic Communist” to show what was compatible with the Church. He denied that the Masons perform “strange, magical rituals” in the temple. “I would also like to object to that,” says Father Siano. Fedele praised the “secular morality” of Freemasonry and admitted that the Great Builder of the Freemasonry universe, as Anderson defined it in 1723, is “deistic.” Finally, he confessed proudly and with obvious superiority to Bishop Staglianò that he was “perfectly aware” of being “outside the community of believers.”
Father Siano:
“Allow me to refer to some of my articles in which I have explained the initiatory and esoteric nature of the Greater Middle East on the basis of Masonic sources. Initiation and esotericism (gnosis) are the real “heart” of Freemasonry and come long before rationalism, secularism and humanitarian activities.
This raises the question to what extent and to what extent it is possible to work in public for social justice and solidarity with someone who practices esoteric and gnostic rites that are likely to be open to superhuman or supernatural powers.”

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