The Catholic Church and The Battle Against Masonic Influence

Throughout the centuries, the Catholic Church has faced both internal and external challenges that have tested its faith, doctrine, and unity. One of the least understood yet no less serious threats has been the silent influence of Freemasonry. Unlike open attacks, this influence often presents itself as neutral or even compatible with the Church. In truth, however, its philosophy and moral principles are fundamentally opposed to the Catholic faith.

For this reason, the Church has repeatedly condemned the membership of its faithful in Freemasonry through magisterial documents. Nevertheless, Masonic influence has extended into certain ecclesiastical circles, leading to confusion and disorientation. In response, courageous voices within the Church have spoken out, remaining faithful to the Gospel and the Magisterium as they denounce this threat. Among them, Cardinal Édouard Gagnon stands out for his dedicated efforts to unveil this reality and to promote the Church’s internal renewal.

Freemasonry: Origins and Doctrinal Conflict with the Catholic Church

Freemasonry formally emerged on June 24, 1717, when four London lodges united at the tavern "The Goose and Gridiron" (Guillamón, 2009), located next to St. Paul's Cathedral, giving rise to the Grand Lodge of London, later known as the Grand Lodge of England (Bárcena, 2015). Far from being born as a simple fraternal or philanthropic association, this movement was established from the beginning with a marked political background, aimed at supporting the Protestant Hanoverian dynasty against the threat of a Catholic Stuart restoration. Thus, Freemasonry began to consolidate itself as an instrument of power for the British Empire, opposing Christianity and spreading throughout Europe and the rest of the world (Bárcena, 2015).

Figure 1: Begg, S. (1897). The Masonic Celebration of the Bicentenary of St Paul’s Cathedral, the Bishop of London preaching the Sermon.

Due to its elitist, hierarchical, and secretive nature, Freemasonry soon aroused deep concerns within the Catholic Church, which perceived it as a direct threat to Christianity. At the heart of this concern was Freemasonry’s relativistic and anthropocentric outlook in which the absolute truth revealed by Christ was replaced by a notion of progressive, esoteric knowledge, accessible only to a select group of initiates (Centini, 2016). This confrontation can be clearly understood through the lens of Saint Augustine’s distinction between two cities: “Two cities have been formed by two loves: the earthly by the love of self, even to the contempt of God; the heavenly by the love of God, even to the contempt of self. The former, in a word, glories in itself, the latter in the Lord” (Saint Agustin, 1958). For the Church, Freemasonry was seen as an expression of self-love that displaces the divine, undermining the Christian call to seek, receive, and live according to the truth revealed by a loving God.

In response to this situation, the Church reacted firmly. In 1738, just two decades after the founding of Freemasonry, Pope Clement XII issued the bull In eminenti apostolatus specula (Pope Clement XII, 1738), condemning membership in the organization as incompatible with the Christian faith and excommunicating any Catholics who joined it. This condemnation was reiterated by Pope Benedict XIV in 1751 with the bull Providas Romanorum (Pope Benedict XIV, 1751), and further deepened by other pontiffs, such as Leo XIII, who in 1884 published the encyclical Humanum Genus (Pope Leo XIII, 1884), one of the most detailed and profound critiques against Freemasonry.

Figure 2: Pope Leo XIII. (1884). Humanum Genus, Encyclical Letter of His Holiness Pope Leo XIII on Freemasonry. 

Catholicism is not the only religion to reject Freemasonry. Various Christian denominations, such as the Greek Orthodox Church (Hannah, 2008), Presbyterians (De la Cierva, 2002), and even Methodists (Hannah, 2008), have pointed out the incompatibility between Masonic doctrine and the Christian faith. Research by authors like Walton Hannah in Darkness Visible (Hannah, 2008), an Anglican clergyman who converted to Catholicism, and Stephen Knight in The Brotherhood (Knight, 1983), a disciple of Hannah, has delved deeper into this issue. They highlighted that far from being a neutral association, Freemasonry is based on Gnostic, pagan, and relativistic principles.

1. First, there is the figure of the "Great Architect of the Universe" (G.A.D.U.), an abstract divinity common to all Freemasons, regardless of their personal faith and even adaptable to atheists. Although it is presented as an inclusive concept, it denies the concrete revelation of God, especially the figure of Jesus Christ (Dillon, 1885).

2. Second, there is Gnosticism, a heresy condemned by Saint Irenaeus in the 2nd century and embraced by Freemasonry (García-Murga, 1991). This doctrine represents another serious point of conflict with the Catholic faith, as it holds that salvation is attained through a hidden and exclusive knowledge reserved only for a select few, beyond Christian faith. In this framework, salvation and revelation no longer come from God but depend on the individual effort of the initiate, who becomes the architect of their own destiny and the redeemer of themselves.
   

   This view stands in radical opposition to Catholic teaching, which proclaims Jesus Christ as the sole Savior and affirms that the Mystery once hidden throughout the ages has now been fully revealed in Him. This revelation is clear in the Bibles: “I thank you, Father, Lord of heaven and earth, because you have hidden these things from the wise and learned and revealed them to little children” (The Jerusalem Bible, 2009).

3. Finally, in some higher rites, such as the Ancient Scottish Rite, symbols and practices have been identified that suggest a Luciferian spirituality. Iconography like that of Baphomet, or rites that confront the initiate with the Christian cross, have been interpreted as expressions of an inverted worldview, where Lucifer is not seen as an adversary but as a bearer of knowledge and light (Bárcena, 2015).

Although many Freemasons claim these are merely symbols, the standardized use of satanic iconography, along with secrecy, strict oaths, and the denial of all revealed truth, is incompatible with Catholic doctrine.

Figure 3: Levi, E. (1854-1856). The Doctrine and Ritual of High Magic.

Gagnon's Investigation: Freemasonry and Power – The Baggio Case

In 1974, Cardinal Franjo Šeper, Prefect of the Congregation for the Doctrine of the Faith, sent a private letter to several episcopal conferences regarding the Masonic question in the Philippines (Congregation for the Doctrine of the Faith, 1981). He was influenced by Sebastiano Baggio (Prefect of the Congregation for Bishops), an important cardinal and member of the Freemasonry infiltrated within the Church. The letter stated that automatic excommunication applied only to those who joined associations actively conspiring against the Church, and not to all forms of Freemasonry (Murr, 2017). This served as the basis for a more flexible interpretation of canon 2335 of the 1917 Code of Canon Law, which prohibits Catholics from belonging to Freemasonry, as long as the lodge was not explicitly considered anti-Catholic (Congregation for the Doctrine of the Faith, 1985).

Immediately afterward, multiple accusations were presented to Pope Paul VI implicating Cardinal Sebastiano Baggio (Prefect of the Congregation for Bishops), Cardinal Jean-Marie Villot (Secretary of State), and Archbishop Annibale Bugnini (Secretary of the Congregation for Divine Worship) as alleged members of Freemasonry. Although all three cases are equally significant, since Bugnini influenced the liturgical reform after the Second Vatican Council and Villot supported Baggio's appointment as prefect, this article will focus on Baggio and his purported actions to advance Masonic interests and undermine the Catholic Church from within (Symonds, 2020).

Sebastiano Baggio (1913–1993), born in Rosà, Italy, was personally appointed by Pope Paul VI as Prefect of the Congregation for Bishops, a position from which he oversaw episcopal appointments worldwide for over a decade. During his tenure, Baggio enjoyed considerable freedom to promote candidates with liberal, modernist orientations and alleged ties to Freemasonry. It is not an exaggeration to say that, in the 1970s and 1980s, Baggio established himself as one of the most powerful figures within the Roman Curia. Although it cannot be confirmed with certainty that he was the highest-ranking member linked to Freemasonry, the accusations regarding his possible involvement are serious and suggest that he did not act alone (Murr, 2017).

Figure 4: Pizzi, U. (1988). Cardinale Sebastiano Baggio. Teatro Dell’Opera Roma.

Faced with the serious formal accusations by Cardinals Dino Staffa and Silvio Oddi against Sebastiano Baggio, Pope Paul VI turned to his closest confidant, Archbishop Giovanni Benelli, Cardinal of Florence (Hickson, 2025). Benelli was one of the most prominent Italian cardinals of the time, wielding great influence and papal trust. Deeply convinced that "the smoke of Satan had entered the Church", Benelli urged the pontiff to act and initiate an official investigation into the Roman Curia (Symonds, 2022). Édouard Gagnon (1918–2007), a Franco-Canadian bishop known for his integrity and pastoral rigor, was recommended by the cardinal as the most suitable person to lead the inquiry (Murr, 2022).

Gagnon’s work lasted more than three years and faced numerous obstacles. On several occasions, his efforts were at risk: a key dossier was stolen after a safe was broken into at the Congregation for the Clergy, and both his rooms at the Pontifical Canadian College and his office at San Callisto were raided (Murr, 2022). For security reasons and to ensure the investigation continued without interruptions, Gagnon moved to the Lebanese Residence in Monteverde Vecchio. There, he received indirect protection from Melkite Archbishop Hilarion Capucci (1922–2017), who, after being imprisoned in 1970 by Israeli authorities accused of aiding the Palestinian resistance, was later released and relocated to Monteverde. Due to Capucci’s presence, two surveillance vehicles, one with Israeli agents and the other with Syrian agents, guarded the residence day and night, making it one of the safest places in Rome (Murr, 2022).

The investigation concluded with overwhelming evidence against Cardinal Baggio and his alleged ties to Freemasonry in two critical areas. First, his involvement, along with other members of the Italian Freemasonry, in the Vatican finances that led nearly to the collapse of the Banco Ambrosiano in 1982 was demonstrated (Murr, 2017). Second, concerns about Baggio’s ties to Freemasonry were heightened by the fact that, in his position, he was responsible for appointing bishops worldwide, which facilitated Masonic infiltration within the Church. As a result, during the presentation of his findings, Gagnon insisted to Pope Paul VI on the need to remove Baggio from his offices immediately and urged the authorization of an official audit of the Vatican’s finances. Although Paul VI initially approved these measures, he decided to delegate their execution to his successor. Five weeks later, the frail pontiff passed away (Murr, 2022).

Figure 5: Aguilar, E.J. (2022). Murder in the 33rd Degree: The Gagnon Investigation into Vatican Freemasonry [Book cover illustration].

After the death of Paul VI, and despite Cardinal Sebastiano Baggio’s ambitions to become pope as expressed in a 1976 interview with Paris Match, the conclaves of 1978 elected Albino Luciani (John Paul I) and Karol Wojtyła (John Paul II), both close to Cardinal Giovanni Benelli. One of the Florentine cardinal’s first recommendations to both popes during the early months of their pontificates was to summon Bishop Édouard Gagnon to formally present the results of the investigation (Murr, 2022).

After that meeting, John Paul I decided to act. On the evening of September 27, 1978, at 8 p.m., he privately summoned Cardinal Sebastiano Baggio and asked him to submit his resignation as Prefect of the Congregation for Bishops. To ease the situation, since it was unusual for a pope to remove a cardinal, he offered Baggio the Patriarchate of Venice with the intention of distancing him from the Vatican. However, Baggio rejected the offer and, visibly upset, had a heated argument with the pontiff before abruptly leaving. Eight hours later, John Paul I was found dead (Murr, 2022).

Following these events, and on the recommendation of Cardinal Benelli, the new pope, John Paul II, summoned Bishop Édouard Gagnon to personally hear the findings of his investigation. The Polish pontiff listened attentively and seriously to the report, but at the end of the meeting, informed him of his decision to keep all the high-ranking Vatican officials appointed during the previous pontificate in their positions, including Cardinal Baggio. With this stance, he sought to send a message of institutional stability and promote an atmosphere of trust and reconciliation within the Curia (Murr, 2022).

Figure 6: Bettmann / Getty Images. (1979). Pope John Paul II First Anniversary. The official portrait of Pope John Paul II.

With the report in hand and weighed down by years of fruitless work, Monsignor Gagnon, visibly affected by the Pope’s decision, chose to step aside. That very night, quietly, he packed his belongings. The next day, October 14, 1978, he submitted his resignation to Cardinal Jean-Marie Villot, Secretary of State, and left Rome. He did so quietly but with firm conviction that his warning had gone unheard and that his efforts had been in vain (Murr, 2022).

After Gagnon’s departure, a series of events convinced Pope John Paul II of the urgent need to act, aware that Masonic influence continued to spread within the Church. His first significant measure came in 1981, when he appointed Cardinal Joseph Ratzinger as Prefect of the Congregation for the Doctrine of the Faith, intending to reaffirm and clarify the Church’s stance on Freemasonry. Among his initial actions, Ratzinger reviewed and specified the extent of the 1974 Šeper Letter, although some critics pointed out that this response was delayed. That same year, on May 13, the assassination attempt against the Pope left an indelible mark on his pontificate, further heightening tensions in the Vatican. Shortly afterward, in 1982, financial scandals related to the collapse of Banco Ambrosiano plunged the Holy See into an even deeper crisis, exacerbating internal difficulties and the climate of uncertainty (Murr, 2017).

Faced with this situation, John Paul II asked Cardinal Giovanni Benelli, then Archbishop of Florence, to return to Rome to assume the role of Secretary of State and become his right-hand man. Benelli accepted on the condition that his first official act would be the removal of Cardinal Sebastiano Baggio, who was linked to Freemasonry, a request the Pope accepted without hesitation. On October 26, 1982, just three weeks before arriving in Rome and formally taking office, the vigorous and healthy Benelli suddenly died of a heart attack at the age of 61. Upon receiving the unexpected news, John Paul II appointed Stanisław Dziwisz as the new Secretary of State, entrusting him with a clear and urgent mission: “Find Gagnon. This time, find him” (Murr, 2022).

Figure 7: Getty Images. (1981). Pope John Paul II, above, just seconds before he was shot by a Turkish gunman. 

When the Vatican finally managed to locate Gagnon, he made the same condition that Benelli had set for his return, and it was accepted. John Paul II elevated Édouard Gagnon to the rank of cardinal and removed Sebastiano Baggio from his position. The date for this action was chosen by Gagnon himself, who stated: “The precise date of Our Blessed Lord’s Resurrection is calculated to be, by our modern calendar, the eight day of April. On the eight of April nineteen hundred and fifty-one years after the first Resurrection, a second took place in Christ’s Body, the Church” (Murr, 2017).

Baggio lived his final decade under the close watch of John Paul II, with his movements carefully controlled. The Pope removed his responsibility for appointing bishops and assigned him a much more limited role: printing and distributing Vatican postage stamps. Ultimately, Sebastiano Baggio died on March 21, 1993, far from the power he once wielded. His departure helped pave the way for a process of institutional renewal within the Church, marking the beginning of a sustained effort to restore trust and strengthen the integrity and faith of the Vatican (Murr, 2022).

Conclusion

Throughout the centuries, the Catholic Church has faced numerous challenges, but few as silent and complex as the infiltration of Freemasonry, whose relativistic, Gnostic, and esoteric doctrines stand in direct opposition to the Christian faith. From its initial condemnation in the 18th century to Cardinal Édouard Gagnon’s investigation in the 20th, the Church has sought to defend its doctrinal integrity against an influence that often disguises itself as neutral or even compatible with Catholicism. The case of Cardinal Sebastiano Baggio illustrates how certain high-ranking figures within the Church may have promoted agendas contrary to the Gospel. Despite facing resistance and serious threats, the courage of Gagnon, the support of Cardinals like Benelli, and the decisive actions later taken by the popes laid the foundation for the process of institutional renewal. This history underscores that moral courage remains essential for preserving revealed truth and strengthening the unity of the Church amid internal and external trials.

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VISUAL SOURCES

Figure 1: Begg, S. (1897). The Masonic Celebration of the Bicentenary of St Paul’s Cathedral, the Bishop of London preaching the Sermon.

Figure 2: Pope Leo XIII. (1884). Humanum Genus. Encyclical Letter of His Holiness Pope Leo XIII on Freemasonry. 

Image 3: Levi, E. (1854-1856). The Doctrine and Ritual of High Magic.

Image 4: Pizzi, U. (1988). Cardinale Sebastiano Baggio. Teatro Dell’Opera Roma.

Image 5: Aguilar, E.J. (2022). Murder in the 33rd Degree: The Gagnon Investigation into Vatican Freemasonry [Book cover illustration].

Image 6: Bettmann / Getty Images. (1979). Pope John Paul II First Anniversary. The official portrait of Pope John Paul II.

Image 7: Getty Images. (1981). Pope John Paul II, above, just seconds before he was shot by a Turkish gunman.