After you read his opinion, please read the Declaration and ask yourself what are they so afraid of?
Father Denis Fahey (1883-1954)a priest who resided in Ireland his entire life, explained some aspects of Judeo-Masonry this way:
There is unorganized opposition to the supernatural life of grace in each one of us, owing to the fall. This unorganized opposition of individuals leads to the formation of little anti-supernatural groups here and there, even without the concerted action of vast organized forces. The existence of united anti-supernatural action on the part of organized bodies is so far removed from the mind of the average Catholic that it needs to be stressed particularly and its aims made clear. The Christian framework of society is destined not only to aid us in attaining union with Christ but to serve as a bulwark against the assaults of the forces organized against our supernatural life. These forces are three in number, one being invisible, the other two visible. The invisible host is that of Satan and the other fallen angels, while the visible forces are those of the Jewish nation and Freemasonry.
(my note: The word for Satan in the Old Testament Hebrew was ha-satan which meant "The adversary." In the Old Testament, Andrew Collins tells us that "this term is used exclusively to describe either the enemies of God or the enemies of the Israelite race in general. Never is the Devil referred to as the evil one. Not until the advent of the New Testament...does the term ha-satan take on the all important role. At this point, Satan becomes an angel fallen from grace and expelled from heaven" (1).
Dr. George Lamsa, now deceased Aramaic scholar, also confirms that the term Satan simply means adversary or evil intent. It was NOT a literal person. It started out as a term to describe anyone who was an enemy or in an adversarial relationship, and was finely honed down into a literal being in the New Testament.)
More from Father Dennis Fahey:
The Jewish nation is not only a visible organization, but its naturalistic or anti-supernatural character is openly proclaimed by its refusal to accept the supernatural Messiahs and by its looking forward to a naturalistic messianic era. The Masonic society or group of societies is a visible organization, but its naturalistic or anti-supernatural character is secret or camouflaged. The naturalism or anti-supernaturalism of its aims, as well as of its ritual and symbolism, is clearly grasped by only relatively few of the initiated. The pantheistic deification of man, which is the consequence of this naturalism, is the supreme secret of Freemasonry. Both of these visible societies, however, make use of subterfuge and secrecy in their modes of action against the supernatural life of the nations of the world. Accordingly, the most vitally real struggle in the world is that waged by those naturalistic or anti-supernatural armies, under the leadership of Satan, against those who accept the supernatural life of grace, participation of the life of the Blessed Trinity, under the leadership of our Lord Jesus Christ. (From Chapter 5, The Kingship of Christ and the Conversion of the Jewish Nation)
In his Encyclical letter on Freemasonry, Pope Leo XIII teaches authoritatively: “From what we have already set forth, it is indisputably evident that their [the Freemasons’] ultimate aim is to uproot completely the whole religious and political order of the world, which has been brought into existence by Christianity, and to replace it by another in harmony with their way of thinking. This will mean that the foundation and the laws of the new structure of society will be drawn from pure naturalism.” Now, it is historically certain that the Declaration of the Rights of Man had been conceived and elaborated in the Masonic lodges before it was presented to the States-General of France. Accordingly, the infamous Declaration, a naturalistic or anti-supernatural document, is in reality a declaration of war on membership of Christ and on the whole structure of society based on that supernatural dignity. The same naturalistic hostility to membership of Christ and the supernatural life of grace runs through all the documents concerning human rights drawn up under the influence of the organized forces that were responsible for the Declaration of 1789. That is the real struggle going on in the world, and in it every member of Christ is called upon to play his or her part. There can be no neutrality. “He that is not with me is against me” (St. Matthew XII, 30.) -- (From Chapter 2, The Kingship of Christ and the Conversion of the Jewish Nation)
(This sure makes our fraternity look bad. That is until you actually read the Declaration of the Rights of Man!)
The representatives of the French people, organized as a National Assembly, believing that the ignorance, neglect, or contempt of the rights of man are the sole cause of public calamities and of the corruption of governments, have determined to set forth in a solemn declaration the natural, unalienable, and sacred rights of man, in order that this declaration, being constantly before all the members of the Social body, shall remind them continually of their rights and duties; in order that the acts of the legislative power, as well as those of the executive power, may be compared at any moment with the objects and purposes of all political institutions and may thus be more respected, and, lastly, in order that the grievances of the citizens, based hereafter upon simple and incontestable principles, shall tend to the maintenance of the constitution and redound to the happiness of all. Therefore, the National Assembly recognizes and proclaims, in the presence and under the auspices of the Supreme Being, the following rights of man and of the citizen:
1. Men are born and remain free and equal in rights. Social distinctions may be founded only upon the general good.
2. The aim of all political association is the preservation of the natural and imprescriptible rights of man. These rights are liberty, property, security, and resistance to oppression.
3. The principle of all sovereignty resides essentially in the nation. No body nor individual may exercise any authority which does not proceed directly from the nation.
4. Liberty consists in the freedom to do everything which injures no one else; hence the exercise of the natural rights of each man has no limits except those which assure to the other members of the society the enjoyment of the same rights. These limits can only be determined by law.
5. Law can only prohibit such actions as are hurtful to society. Nothing may be prevented which is not forbidden by law, and no one may be forced to do anything not provided for by law.
6. Law is the expression of the general will. Every citizen has a right to participate personally, or through his representative, in its foundation. It must be the same for all, whether it protects or punishes. All citizens, being equal in the eyes of the law, are equally eligible to all dignities and to all public positions and occupations, according to their abilities, and without distinction except that of their virtues and talents.
7. No person shall be accused, arrested, or imprisoned except in the cases and according to the forms prescribed by law. Any one soliciting, transmitting, executing, or causing to be executed, any arbitrary order, shall be punished. But any citizen summoned or arrested in virtue of the law shall submit without delay, as resistance constitutes an offense.
8. The law shall provide for such punishments only as are strictly and obviously necessary, and no one shall suffer punishment except it be legally inflicted in virtue of a law passed and promulgated before the commission of the offense.
9. As all persons are held innocent until they shall have been declared guilty, if arrest shall be deemed indispensable, all harshness not essential to the securing of the prisoner's person shall be severely repressed by law.
10. No one shall be disquieted on account of his opinions, including his religious views, provided their manifestation does not disturb the public order established by law.
11. The free communication of ideas and opinions is one of the most precious of the rights of man. Every citizen may, accordingly, speak, write, and print with freedom, but shall be responsible for such abuses of this freedom as shall be defined by law.
12. The security of the rights of man and of the citizen requires public military forces. These forces are, therefore, established for the good of all and not for the personal advantage of those to whom they shall be intrusted.
13. A common contribution is essential for the maintenance of the public forces and for the cost of administration. This should be equitably distributed among all the citizens in proportion to their means.
14. All the citizens have a right to decide, either personally or by their representatives, as to the necessity of the public contribution; to grant this freely; to know to what uses it is put; and to fix the proportion, the mode of assessment and of collection and the duration of the taxes.
15. Society has the right to require of every public agent an account of his administration.
16. A society in which the observance of the law is not assured, nor the separation of powers defined, has no constitution at all.
17. Since property is an inviolable and sacred right, no one shall be deprived thereof except where public necessity, legally determined, shall clearly demand it, and then only on condition that the owner shall have been previously and equitably indemnified.