THE ENCYCLICAL HUMANUM GENUS.

New Zealand Tablet, Volume XII, Issue 13, 18 July 1884, Page 14

THE ENCYCLICAL HUMANUM GENUS.

(Concluded from the London Tablet's translation.) And, indeed, the moral discipline which alone finds favour with the Masonic confraternity, and with which they maintain that the rising generation should be imbued, is what they call civic, unfettered, and free— viz., in which no idea of religion is included. But bow fruitless this is, how wanting in strength, how liable to be carried about with every motion of mere desire, is clearly seen from the lamentable fruits which already partly appear. For where this liberty has begun to reign unmolested and has displaced Christianity, there, quickly enough, uprightness and morality have perished. Monstrous doctrines have gained in strength, and the boldness of the wicked hath stalked abroad. These things are generally complained of and deplored, and not a few of them most unwillingly and not seldom testify, being convinced by the evidence of facts. Besides, as the nature of man is defiled by original sin, and, therefore, much more prone to vice than inclined to virtue, it is absolutely required for all virtue that he should restrain the turbid movements of the soul, and make the appetite obedient to reason ; in which struggle the contempt of human things must constantly be maintained, and great labour and snffering must be borne in order that reason may always gain the victoiy. But the Naturalists and Masonß, giving no ciedence to those things that We know by God's revelation, deny that our first father fell away ; whence they maintain that the human will is not weakened nor homed down. (Cone. Trid., Bess. VI., D. Justif, c. I.) And, besides, in exaggerating the virtue and excellency of human nature, and placing the principle and rule of justice only in it, they cannot even imagine that constant struggle and^ perseverance are necessary for calming and ruling its appetites, while we see that many incitements to desire are supplied to men— that newspapers and articles are written with an utter neglect of temperance and modesty ; theatrical representations noted for the utmost license ; works of art are exhibited which reveal, with revolting cynicism, the principles of what is now known as realism ; no pains spared to add to the delicacies and refinements of artificial life ; everything indeed alluring to pleasure whereby virtue was lulled to torpor may sink to the lowest level, in which, indeed, they act most wickedly, but are, nevertheless, somewhat consistent, since they take away all hope of heavenly good, and bring down the idea of felicity to the enjoyment of mere sensual things, and degrade it to the earthly. In confirmation of this, We may adduce a thing most surprising when stated, but actual in fact ; for since no one scarcely is wont to be such a slave to clever and designing men as those whose mind is enervated and broken by the dominion of passion, there are forced in the sect of Masons those who maintain tbat the masses by every art and design are to be saturated with an unlimited license for vice ; for this being secured, they will be in the power of the sect to attempt anything and everything at its bidding. And, as to domestic society, almost the whole doctrine of the Naturalists is contained in the following : That matrimony belongs to the class of business engagements; that it can be broken off at the will of those who have contracted it, and that by right ; that secular rulers have power over the marriage bond ; that in the education of children nothing is to be taught about religion as certain and undeniable" ; that each is to be allowed that which pleases him when he arrives at a certain age. Now all these doctrines the Freemasons evidently endorse, and not only end ose but for along time have desired to reduce to practice. Foralready in many countries, and even professedly Catholic, it is law tbat no marriage shall be held valid unless celebrated with civil rites ; in others, divorces are sanctioned by the law ; in other it is determined to carry this out as soon as possible. And thus things are hastening onto change the nature of matrimony altogether, viz., into unstable and fluctuating unions which, as mere lust has formed, lust also can dissolve. Besides, with the utmost unanimity, the sect of Freemasons looks to securing to itself the education of youth. For they feel tbat they can easily bend at pleasure that Boft and flexble age and twist it into any shape ;and therefore they think nothing is more to Iheir purpose in order to mould the children of the citizen, and- make it such as they require for the Stale. Hence, in the educating and teaching of children, they exclude the- ministers of the Chtrch from all supervision and instruction ; and in many places they have obtained that the whole of education should be in the hands of laymen, and that in moral instruction nothing is to be brought in which to bind a man to God by the great and holy sanction of religion. 1 hey follow the decrees of civil prudence, whereby the Naturalists maintain tbat all men are equal, and in exactly the same conditions in all respects ; that everyone is by nature free ; that no one has the right of commanding another ; that to wish men to obey any authority beyond what they wish themselves is to do them violence. Therefore everything is in the power of a free people ; that Government is held by the command or the concession of the people, so that when the popular vfil\ is changed, their rulers, even though resisting, maybe deposed; that 1 the origin of all rights and civil duties is either in the masses or in the existing civil government, and that enlightened by the newest-f angled doctrines. Besides, the State should be without belief in God ; in the various forms of religion there is no reason why one should be preferred before another ; that all may exist together. Now tbat all theae doctrines are equally pleasing to the Freemasons, and that they wish to order States on this model, is so well known that it needs no proof, for, for a long time, they have, with all their power and in every way. been openly striving for it ; and hy this method they prepare the way for the bolder ones, not few of whom are going headlong into worse things, inasmuch as they are teaching equality and common property in goods by destroying all distinction of ranks and fortunes. Now what the nature of the sect of the Freemasons is, and how it sets to work to secure those things which we have summarily touched upon, is perfectly clear. Their chief doctrines are so discordant with reason, and with their

profession that nothing can be more perverse. For it is the greatest folly and the most audacious impiety to wish to destroy the Beligion and the Church which God Himself has founded, and and also will preserve for ever, and to recall the manners and morals of the heathen after a break of eighteen, centuries. Nor is that less horrible, or less patieDtly to be endured that the benefits mercifully obtained through Jesus Christ not for individual men only, nor even for those associated in families and civil communities, shall only be cast aside, which benefits, by the very testimony of our enemies, are considered most signal. Now, in this mad and Satanic will we can almost recognise that inextinguishable hatred and desire of revenge ■which burns in Satan against Jesus Christ ; and in like manner that other attempt which the Freemasons are vehemently making to destroy the chief foundations of right and virtue, and offer themselves to help those who, after the manner of beasts, wish everything to be lawful which they may desire, is nothing else than to drive on to destruction the human race with dishonour and ignominy. . Besides, the dangers which threaten the civil and domestic life increase the evil. As We nave above explained, there is with the consent of all men in all ages, something sacred in matrimony ; and, besides, it is forbidden by the Divine Law that marriage should be dissolved. Now, if marriage is treated as profane, or is allowed to be dissolved, disturbance and confusion must necessarily result in families by the women losing' their dignity, their offspring being uncertain of provision and safety. To take no care publicly for religion, and in arranging and conducting civil affairs to have no more regard for God than if He did not exist, is a temerity unheard of even among the heathen, in whose mind and conviction not only was belief in the gods so thoroughly fixed, but also the necessity of public religion, that they considered it easier to find a city without a territory than one without a god. In truth, humane society, for which by nature we are fitted, is constituted thus by God, who is the author of our nature ; and from Him, as from the first principle and spring the whole force and continuance of innumerable goods, with which life abounds, flow. Therefore, as each of us is admonished by the voice of nature itself piously and holily to worship God because we have received from Him both life and its accompanying benefits, so for the same cause should peoples and States do likewise. Wherefore those who wish the civil community to be free from the duty of religion clearly act not only unjustly, but foolishly and absurdly. Now, that men are born by God's ordinance for civil society and union, the power of ruling is so necessary a bond for Christian society that, when it is taken away, tbat society must speedily be dissolved ; it follows that the same power which has produced society also produces the power of ruling. Hence We understand tbat in whosoever's hands the power is, he is the minister of God. Wherefore, so far as the end and nature of human society can require it, it is the duty of everyone to obey the legitimate authority in its just commands', as he would God himself ; and it is, in the first place, repugnant to truth that obedience is in the power of people to cast it away when they will. Likewise, that all men are equal no one doubts, if the race and common nature, if the final end proposed to each one to be obtained, if the rights and duties which flow spontaneously from that principle, are considered. But because the capacities of all are not the same, and one differs from another both in powers of body and mind, and there are very many differences of character, will, and nature, therefore nothing is so repugnant to nature a 9 to wish to embrace all things in one category, and to press this complete equalisation of men and things into the institutions of civil life. As the perfect state of body consists in the composition and joining of the different limbs together, which differ in form and in use, nevertheless, when joined together and each put in its proper place, make a whole beautiful in appearance, firm in strength, fit for action, so also in the republic o£ men there is likewise an almost infinite dissimilitude of parts, which, if they are tested as if they were the same, and each allowed to follow its own judgment, no state would be found more deformed ; whereas, if they, with the distinct grades of dignity, profession, and pursuits, properly harmonize together for the common good, they then fitly represent a well-constituted state, harmonious with nature. But the greatest cause of anxiety is to be apprehended from those disturbing errors which we have noticed ; for the fear of God and respect for the Divine Law being taken away, the authority of rulers being despised, the desire of rebellion beiDg permitted and approved of, popular desires being allowed iree rein for license, only to be restrained by the fear of punishment, there necessarily follows the disturbance, and even upsetting; of all things. .This disturbance and upsetting of things many of the communistic and socialistic societies professedly intend and boast of doing ; from whose undertakings let not the sect of Freemasons say that they are averse, becaase they sufficiently favour their determinations, and hold their chief principles in common. But even if they do not at once, or in every place, rush to extremes in action, this is not owing to their good discipline, nor their good-will, but rather to the divine virtue of religion, which cannot be extinguished, and to the more sane part of men, who, rejecting the slavery of secret societies, courageously oppose their insane attempts. And "would to God that all would judge of the root fiom the fiuits, and would recognise the seed and first beginnings of evils which press and dangers which are impending ! We have to do with a deceitful and cunning enemy, who, servilely whispering in the ears of both peoples and rulers, has caught both by flattering opinions and seeming compliance. For by ingratiating themselves with rulers by an affected friendship, the Freemasons have had in view the securing them as their associates and powerful helpers in oppressing Catholicism. And in order to stimulate them the more to action, tney have charged the Church in the most barefaced way of contending with rulers for the civil power and rights. Meanwhile, having sought security and acquired audacity by these acts, they have begun by gaining great influence in the ruling of the State, but really being prepared to shake the foundations of Government and to persecute the rulers of the State, to calumniate and even to expel them whenever they are found to act differently from what they

desire. In a somewhat similar way they are cajoled by a feigned compliance, for they prate continually of liberty and public prosperity; they pretend that it is owing to the Church and to their chief rulers that the masses are not delivered from uujust servitude and want ; they have imposed upon the people, and have incited them, tempted by the thirst for revolution, to rise up against both temporal and spiritual rulers. However, in spite of all this, the expectation of good things in the future always exceeds the realisation. Besides, the people, worse oppressed, are compelled to a very great extent to do without those alleviations of their miseries which, if public affairs had been regulated according to Christian principles, they would have easily and abundantly procured. Whoever strives against the order constituted by Divine Providence are sure to receive this punishment of their pride, that there they meet with the wretched and painful lot whence they rashly hoped to have a fortune overflowing with good things. But the Church, because it specially enjoins upon men obedience to God as the sovf reign ruler of all things, injuriously and'falsely should be thought to either envy the civil power or to arrogate to itself any of the rights of rulers. Besides, what it is just to reider to the civil power, that certainly by its decision and knowledge of its office it decrees is to be rendered. That right of ruling which comes from God Himself is a great accession of dignity to the civil power and no small help for conciliating the obedience and good- will of citizens. She being the friend of peace and the fosterer of concord, embraces all with maternal charity ; and being solely intent upon helping men, teaches them to join justice with clemency, ruling with rquity, and laws with moderation ; that the rights of no one°are to be violated, that the public order and tranquility are to be preserved, the needs of the poor are to be alleviated, publicly and privately, by all possible means But to use the words of St. Augustine, " they, therefore, think, or rather wish it to be thought, that the Christian doctrine does not tend to the good of the State, because they are unwilling that the State should rest on the foundation of virtue but rather ou the impunity of vice "; to which, being the plain truth, it would be the part of civil prudence, and well for the common safety, if rulers and people would not conspire with Freemasons to subvert the Church, but rather with the Church to break the force of Masonic attacks. However the issue may be, in this so great and already too widelyspread evil, it is Our duty. Venerable Brethren, to apply Our mind to seek for remedies ; but now, since We believe the best and surest hope of remedy is to be found in the efficacy of religion, which the Freemasons hate the more because they fear it so much, therefore We think the best thing to do i** to appeal to its most wholesome virtue against the common enemy. Therefore, whatever the Roman Pontiffs, Our predecessors, have decreed for hindering the undertakings and attempts of the sect of the Freemasons, whatsoever they have sanctioned, either for the purpose of deterring men from, or calling back after they have entered those societies, all these, each and every one, We hereby notify, and with our apostolic authority confirm, in which, indeed, trusting especially to the goodwill of Christian people, We be? each by his own salvation that he will make it a matter of conscience not in the smallest way to depart from tbe previous commands of Apostolic authority in this matter. You, Venerable Brethren, We beg and entreat, joining your labour with Ours, strenuously to strive to extirpate this impure plague, which is creeping through all the veins of the State. The glory of God and the salvation of your neighbour are to be defended by yon ; and, in fighting in such a cause, neither courage nor fortitude will fail you. It will rest with your prudence to judge by what means especially those things which oppose and stand in the way are to be met. But since, according to the authority uf Our office, it is right that We should point out a likely mode of action, We therefore determine that the first thing to be done is to strip the Freemasons of their mask, and ahow them in their proper character, and that the people are to be instructed, both by word and by pastoral letters, what are the artifices employed by these societies in coaxing and alluring, and what is the gravity of their opinions and iniquity of their actions. And what often Our predecessors have confirmed, let no one think it lawful for any reason to enrol himself in the sect of the Freemasons if his Catholic profession and salvation are of such worth to him as they should be. Let not their pretended virtuousness deceive anybody, for it may appear to some thdt the Freemasons require nothing of them which is openly contrary to religion and morality ; but since the very nature and character of the sect itself is wholly vicious and flagitious, it is not lawful for any one to join them or help them in any way. Then it is your d-ity, by the assiduity, of your preaching and exhortation, to draw the masses diligently to learn the precepts of religion ; to which end We greatly exhort you that, both in writing and seasonable sermons, the elements of those most sacred principles contained in Christian philosophy should be explained. To this it belongs that the minds of men should be held by instruction, and that they should be fortified against the manifold forms of error and various incitements to vice, especially in this license of writing and un?atisfiable greed of learning. A great work indeed, in which, however, the clergy will chiefly be of your fellow-labourers and helpers, if it is by your endeavours thoroughly instructed in virtue of life and sound learning. But so honourable and serious a cause requires the industry of laymen to be invoked in its favour, who associate the love of religion and country with virtuousness and learning. The forces then of both these orders being joined together, take pains that men may know and love thoroughly the Church of God ; for the greater the knowledge and love of her the more marked will be the hatred and aversion to these soeret societies. Wherefore, not without cause, having embraced this favourable occasion, We repeat that which We have made known : that We ought mostdilieently to propagate and foster the Third Order of St. Francis, the rule of which We have tempered a little while ago with a prudent lenity. For the nature of that society, as constituted by its founder, is simply this : to call men to imitate Jesus Christ, to love his Church, and to practice all Christian virtues. Therefore it ought to be very powerful in suppres-

sing the contagion of these most wicked societies. May this holy society, therefore, be renewed with daily increase, whence much fruit may he expected, and especially that men's minds may be drawn to real liberty, fraternity, and equality— not, indeed, such as the Freemasons absurdly think, but such as Jesus Christ purchased for the human race and St, Francis followed after. We call that the " liberty of the children of God " by which we serve neither Satan nor our lusts, those most wicked masters ; that fraternity which derives its origin from God, the Creator and Father of all men ; that equality which, founded in justice and charity, doss not destroy all distinctions among men, but by the very variety of life, its duties, and pursuits, produces that wonderful combination and harmony which naturally tends to the profit and dignity of citizens. In the third place, there are certain institutions wisely established by our forefathers, and which in the course of time have been dropped, which may become at the present time the type and_ model, as it were, of similar institutions. We speak of those guilds or associations of working men which aim at protecting, with the guidance of religion, their worldly interests and morality. And if our ancestors, after the experience of ages, appreciated so fully the utility of such institutions, our age perhaps will value it even more highly on account of the peculiar power they afford of crushing the strength of the sects. Those who gain a bare subsistence by the labour of their hands, besides that they specially by their very state of life are most worthy of charity and aid, but also the most easily led astray by the deceits and wiles of the propagators of evil— they should therefore ba induced all the more kindly to join worthy societies, to save themselves from being led into crime. For these reasons, and for the common welfare, We fervently wish to see these guilds, &o suited to the times, re-established under the auspices and patronage of the bishops. We are greatly rejoiced that similar associations and also guilds of masters have already been founded in various parts, both aiming at the relief and aH of the worthy members of the working classes, to ensure to them and their families the benefits of a titular patronage, and to supply them with the mean 9 of preserving not only their morality, but the knowledge of reliaion and the love of piety. We cannot here pass over iv silence "one society which has given so many admirable examples, and which has deserved so well of the lower classes. We speak of the society which took the name of its father, St. Vincent de Paul. The work it. has done, and the object it sets before itself, are sufficiently well known. The efforts of its members, prompted by charity, are solely directed to the relief of the poor and distressed — a work which they carry out with wonderful wisdom, and a modesty no less rare. But the more this society conceals the good it effects, the more is it fitted to the practice of charity and the alleviation of mankind's miseries. fourthly, that the object of our desires may be the more easily obtained, we once more urgently commend to your fidelity and. watchfulness the care of youth, as the hope of human society. To its formation give your greatest care ; and be sure that, however great may have been previous zeal and foresight, you can never do too much to withdraw tha young generation from the schools and teachers wheace there is cause to fear the pestilential breath of the sect. Among the precepts of Christian doctrine there is one ou which, urge 1 by their Bishops, parents, spiritual directors, and palish paiests should lay stress. We speak of the need of warning their children or their pupils of the criminal nature of these secret societies, and, that they may thoroughly be on their guard, of letting them learn by what perfidious and varied artifices their propagators have been in the habit of using them to ensnare other men. "Those who are entrusted with the duty of preparing young people for properly receiving the Sacraments would do wisely if they induced all to make a firm resolution never to join any society without the knowledge of their parents or without the advice of their confessor. We well kuow, however, that our common efforts to cast these pernicious seeds out of the Lord's field would not be sufficient unless the Master of the heavenly vineyard graciously deignei to help us in our endeavour. We must, therefore, implore His grace and help with an energetic and anxious zeal, commensurate with the force of the danger and with tlie magnitude of the necessity. Big with its previous success, the sect of the Freemasons haughtily rears its head, and no sign cau be seen of any limit to its pertinacity. United to one another by a kind of guilty union and by their secret plans, all its bondsmen reciprocally aid one another, and incite each other to the perpetration of evil. Such violent attack* should be mat by an equally strenuous resistance, and all men of goodwill should therefore unite and form one va9t society of action and of prayer. We therefore beseech them to stand fast, united and immovable, iv their resistance to the advancing power of the sects : let them also, bemoauiag themselves bitterly, life up their suppliant hands to God, and oeaeeca from. Him the prosperity and the growth of Christianity, the enjoymeut by the Cuurch of the needful freedom, the return of waiideieis to the path of good, that eiror may give way to truth, and vice yield to virtue. Let us take for our protectomss and interpreter the Virgin Mary, Mother of God, that she, who conquered Satan from the v«ry moment of ncr conception, may exert her influence against that of these wicked sects, which are plainly the cause that is reviving, with indomitable ciaftiness and di&simulalion, tint diabolical spirit of rebellion among men, Let us seek the aid of the prince of the heavenly host, St. Michael, who cast out from heaven the angels now in hell : St. Joseph, also, the spouse of the Holy Virgin, the heavenly • patroa of the Catholic Church ; and the great Apostles, Peter and Paul, the uncouquered servers and defenders of the Christian faith. With their patronage, and continuance in united prayer ou the. part of all, We are confident that God will deign seasonably and graciously to succour mankind, at present exposed to so many dangers. As a pledge of the gifts of heaven, and in token ot Our affecJon, We lovingly bestow on you, in the Lord, Venerable Brethren, on the whole clergy and faithful committed to your care, the Apostolic Benediction. Given in Eome, at St. Peter's, on the 20th day of April, a.d. 1884, in the Seventh Year of Oar Pontificate. LEO, PP XIII,