The Assistant Provincial Grand Master North of the Grand Lodge of Ghana, John Edusei, has responded to a letter from Most Rev. Joseph Osei-Bonsu, addressing the long-standing debate on the relationship between Catholicism and Freemasonry.
Mr Edusei, a Catholic and a Freemason, seeks to provide clarity and foster mutual understanding on an issue that has often been met with controversy and doctrinal opposition.
His 10-page response begins by acknowledging the concerns raised by Most Rev. Osei-Bonsu, particularly the argument that Freemasonry has evolved into a religion rather than remaining a brotherhood.
He cites official statements from the United Grand Lodge of England (UGLE), which state unequivocally that: “Freemasonry is not a religion, nor is it a substitute for religion. There is no separate Masonic god, and there is no separate proper name for a deity in Freemasonry.”
Mr Edusei argues that his personal experience aligns with this view—Freemasonry, as practised in Ghana, focuses on moral instruction, self-improvement, and charitable work, rather than religious worship or theological doctrines.
He acknowledges the Catholic Church’s longstanding prohibition on Freemasonry, dating back to Pope Clement XII’s 1738 encyclical and reaffirmed in the 1983 declaration by the Congregation for the Doctrine of the Faith (CDF), which states that Catholics who join Freemasonry are in a state of grave sin and cannot receive the Eucharist.
He highlights three historical reasons for this opposition:
1. Secrecy – The Church viewed Masonic secrecy as a potential source of hidden doctrines.
2. Religious Relativism – The acceptance of men from different faiths was seen as conflicting with Catholic exclusivity.
3. Political Subversion – Freemasonry’s historical ties to revolutionary movements raised concerns about undermining Church authority.
However, Edusei contends that modern Freemasonry, especially in Ghana, does not align with these historical concerns. He notes that the Catholic Church has reconsidered its positions on many historical issues over time, suggesting that a fresh evaluation of Freemasonry may be warranted.
Read his full response below:
Response to Most Rev. Joseph Osei-Bonsu’s Letter on Catholicism and Freemasonry
Your Excellency,
I acknowledge your response to my previous letter with deep appreciation and respect. While I do not claim to be a theologian, my faith remains important to me, even if my church attendance is not as regular as it should be. As a Catholic who is also a Freemason, I have reflected deeply on the concerns you raised, and I believe this dialogue is necessary for clarity, understanding, and mutual respect.
Your letter makes several strong assertions, particularly the claim that Freemasonry has moved from being merely a brotherhood to becoming a religion.
To support this, you cite authorities such as Albert Mackey and Albert Pike, who have described Freemasonry in religious terms.
While I do not dismiss their views, I believe it is crucial to place their statements within a broader historical and practical context.
The United Grand Lodge of England (UGLE), which influences many Masonic jurisdictions, including the traditions we inherited in Ghana, states explicitly:
“Freemasonry is not a religion, nor is it a substitute for religion. There is no separate Masonic god, and there is no separate proper name for a deity in Freemasonry.”
This official position aligns with my experience in Freemasonry, where our meetings do not involve worship but rather focus on moral instruction, self-improvement, and community service.
However, I must emphasise that these are my personal reflections and do not represent the official stance of any Grand Lodge, including the Grand Lodge of Ghana.
1. The Catholic Church’s Historical Opposition to Freemasonry
Your Excellency, the Catholic Church’s opposition to Freemasonry has existed for centuries, beginning with Pope Clement XII’s In Eminenti Apostolatus Specula (1738).
Over time, various Popes reaffirmed this position, culminating in the 1983 declaration by the Congregation for the Doctrine of the Faith (CDF), which states that Catholics who join Freemasonry remain in a state of grave sin and cannot receive the Eucharist.
Historically, three main concerns shaped this opposition:
1. Secrecy – The Church saw Masonic secrecy as a potential threat, believing that it encouraged hidden doctrines or allegiances.
2. Religious Relativism – The acceptance of men from different religious backgrounds was viewed as diminishing the exclusivity of Catholic doctrine.
3. Political Subversion – In 18th- and 19th-century Europe, Freemasonry was linked to revolutionary movements that sought to curtail the Church’s influence in governance.
I acknowledge these concerns, but I also respectfully submit that the Freemasonry I belong to today does not fit this historical mould. My Masonic experience in Ghana has been one of fraternity, moral discipline, and acts of charity, not a platform for anti-Catholic teachings or political movements.
Times have changed. The Catholic Church has reconsidered its positions on many historical issues, recognising that what was once a justified concern may not hold the same weight today.
2. Is Freemasonry a Religion?
Your letter asserts that Freemasonry is not just a fraternal organisation but a religion in itself. To support this, you cite Albert Mackey and Albert Pike, whose writings have often been referenced by both Masons and critics.
• Albert Mackey (1807–1881), in The Symbolism of Freemasonry, described Freemasonry as “religious in a broad sense” but explicitly stated that it is not a religion because it lacks a doctrine of salvation, sacraments, or ordained clergy.
• Albert Pike (1809–1891), known for his writings on the Scottish Rite, used esoteric and mystical language that does not reflect the beliefs of all Freemasons, particularly those in the Grand Lodge traditions, including Ghana.
Even within Catholic theology, there is debate on this matter:
• Fr. John C. Rager (The Catholic Mind, 1952) recognised that Freemasonry has spiritual elements but noted that it does not function as a religion in the Catholic sense.
• Msgr. Ronald A. Knox, in Enthusiasm: A Chapter in the History of Religion (1950), argued that Masonic teachings are moral allegories rather than theological doctrines.
In my personal experience, Freemasonry is not a religion but a fraternity dedicated to moral instruction and self-improvement. It does not interfere with my belief in Christ as the Son of God and my source of salvation.
3. Loyalty and the Allegation of Protecting Wrongdoing
One of the most common misconceptions about Freemasonry is that it requires members to protect one another, even in cases of criminal conduct. Your Excellency, I assure you that this is not true.
Freemasonry emphasises moral integrity, justice, and the rule of law. Any member found guilty of serious wrongdoing is subject to disciplinary action, including expulsion.
This has been publicly confirmed by Judge Michael Wilkins, a senior English jurist and a Freemason, who stated:
“The idea that Freemasons protect each other regardless of justice is a myth. Freemasonry upholds the law, and no Masonic obligation overrides a Mason’s duty to the justice system.”
The expectation that Masons will remain law-abiding citizens is explicitly stated in Masonic constitutions worldwide, including those governing lodges in Ghana. Members are reminded that their first duty is to God, their country, and the law, and any attempt to shield wrongdoing is a violation of the very principles Freemasonry upholds.
In my experience, Freemasonry does not compromise justice or accountability.
4. My Personal Position on the Eucharist and Communion
Your Excellency, I fully respect the Church’s teaching on the Eucharist and its position that Catholics who are Freemasons should not receive Holy Communion. I have never presented myself for Communion, knowing the Church’s position on this matter.
However, I do reflect on Pope Francis’ emphasis on the Church as a “field hospital” for sinners.
The Eucharist is a source of grace and spiritual renewal, and as someone who remains deeply connected to my faith, I often ponder how one can be both a faithful Catholic and a Freemason in the eyes of the Church.
My participation in Freemasonry has not led me away from Christ. On the contrary, it has deepened my commitment to living a virtuous life and serving others.
5. Addressing John Salza’s Critique of Freemasonry
You reference John Salza’s book Why Catholics Cannot Be Masons as evidence of Freemasonry’s incompatibility with Catholicism. Having read his book, I acknowledge his viewpoint, but I find his analysis problematic.
First, it is important to clarify that Salza being a 32° Freemason does not necessarily mean he is highly learned in Freemasonry.
Many misunderstand the numbering of degrees, particularly in the Scottish Rite, where the 32° is not a rank of authority or scholarship, but simply a continuation of additional teachings within that Masonic system.
Attaining this degree does not mean one has a deep or authoritative understanding of Freemasonry as a whole.
In fact, many well-studied Masonic scholars have spent decades analyzing Freemasonry without holding such degrees, and conversely, many holders of high degrees do not engage in rigorous study of Masonic history or philosophy.
Salza’s portrayal of Freemasonry has been critiqued for misinterpreting Masonic teachings and overstating theological concerns. Several scholars and reviewers have pointed out flaws in his arguments:
• David L. Gray, author of The Catholic Catechism on Freemasonry, acknowledges that Salza provides a clear explanation of the Catholic Church’s opposition to Freemasonry but criticises him for making overgeneralisations and including distractions that take away from the central issue of Church authority. Gray suggests that while Salza’s work is informative, it could benefit from a more focused and nuanced discussion on the matter. (Goodreads.com)
• A reviewer identified as Tom on Amazon, while agreeing with some of Salza’s key points, states that his book fails to fully explore the historical development of Freemasonry and its evolution before and after the formal establishment of the fraternity in 18th-century England. He suggests that Salza’s work presents a narrow perspective and misses important aspects of Masonic history. (Amazon.com)
Furthermore, Salza’s literal interpretation of Masonic rituals leads him to conclusions that many Masons, including myself, find unrecognisable. His assumption that all Masonic jurisdictions operate identically is also misleading, as Freemasonry is highly diverse across cultures and constitutions.
While Salza’s perspective is valid from his personal experience, it does not accurately represent Freemasonry as a whole. His book primarily serves as a polemic rather than an objective analysis, reinforcing his own conclusions rather than engaging with the full breadth of Masonic scholarship.
6. You ask, “Who are you, Mr. Edusei, to contradict the giants of Freemasonry and declare that it is only a brotherhood?”
Your Excellency, I do not claim to be a Masonic scholar or a theologian. I am simply a Catholic who has sought to reconcile his faith with his lived experience in Freemasonry. My intention is not to challenge authority but to contribute to an informed discussion on a subject that has been clouded by misunderstanding.
History has shown that individuals, even those initially considered insignificant or misunderstood, can offer perspectives that later contribute to a greater understanding of faith.
A profound example is St. Francis of Assisi, who was once a merchant’s son, a man of privilege, and even seen as an eccentric by his contemporaries. However, through his deep spirituality, humility, and radical commitment to Christ, he reshaped Catholic thinking on poverty, service, and devotion.
At the time of his calling, many within the Church viewed his approach as extreme, even controversial. He renounced his wealth, lived in absolute poverty, and challenged the material excesses of the Church, leading some to question whether his views aligned with established doctrine.
However, rather than seeking to change Church teachings, St. Francis’ example helped inspire a renewal of faith and a return to Christ-like simplicity. His influence ultimately led to the formation of the Franciscan Order, which has since become one of the most respected Catholic institutions, emphasising charity, humility, and service to the poor.
While I do not compare myself to St. Francis, his story reminds us that throughout Catholic history, the Church has benefited from discussions, questions, and new perspectives that, when grounded in faith, have strengthened rather than weakened the Church.
I share my reflections not to challenge doctrine but to offer insight from my personal experience, hoping that this dialogue can foster a better understanding of Freemasonry within the context of Catholicism.
6. Conclusion
Your Excellency, I deeply appreciate this opportunity for dialogue. I fully understand and respect the Catholic Church’s position on Freemasonry, and I acknowledge that the Church currently has no intention of changing this stance.
My purpose in writing this letter is not to challenge or attempt to alter the teachings of the Holy Catholic Church, but rather to seek a deeper understanding of how my Catholic faith and my Masonic journey intersect.
I recognise the Church’s concerns and respect its authority on doctrinal matters. However, my intention has simply been to clarify my own understanding of Freemasonry in light of my Catholic faith and to address some misconceptions that I believe do not reflect the reality of my Masonic experience.
I remain committed to my faith, my fraternity, and my conscience, trusting in God’s mercy and guidance.
May the peace of Christ be with you always.
Yours respectfully,
John Edusei
Assistant Provincial Grand Master North
Grand Lodge of Ghana