Juan Gonzalo Larrain Campbell

Plinio Corrêa de Oliveira predicted the Catholic left would promote the glorification of Indigenous natives in their savage state and its consequences for the future of the Church.

As promised in the previous article, we will now discuss the role the progressive clergy played in the Indigenous Revolution in Brazil and Prof. Plinio Corrêa de Oliveira’s denunciations in this regard.

A – Early Denunciation

In 1977 — over 30 years ago! He wrote the book Indigenous Tribalism, the Communist-Missionary Ideal for Brazil in the Twenty-First Century. He demonstrates with abundant documentation and comments the role of the Catholic left in Brazil as a driving force behind the Indigenous Revolution.

There are innumerable statements by progressive clergy members and laity supporting indigenous tribalism as a model for our society.

Given our limited, let us cite just a few examples:

Indigenous Communities Must be Our Model

This is how Bishop Fernando Gomes, then Archbishop of Goiania, expressed himself:

“Indigenous communities must be welcomed as evangelizers, so they become a model for our society, which has much to learn from them.”¹

“We Have Only to Learn From the Indians”

In the same vein, Fr. Egydio Schwade, an adviser to Brazil’s Indigenous Missionary Council (CIMI), an agency of the Brazilian National Bishops Conference (CNBB), stated:

“Confronting the values of indigenous society with those of our society, which is called civilized, we see that we can only learn from them. The irreversible march of history shows, with so many examples that now begin to appear in the world, that human societies are opening themselves up to values which the Indians always had, values such as the communitarian spirit, solidarity, and respect for one’s neighbor.

“Schwade believes that ‘the more we endeavor to respect, defend, and preserve the physical, cultural, and even ecological identity of the native peoples, the greater the possibility of finding and saving ourselves, of overcoming the alienation into which the rhythm of life in our civilized society plunges us.”²

Praising Indigenous Nudity 

In turn, Rose Marie Muraro, organizer of the Presença do Futuro series, published by Editora Vozes of the Franciscan Priests of Petrópolis, in a book published by Vozes, writes:

“The great majority of primitive societies, however, were much closer to their humanity with their sacred dances, their sexual permissiveness, their magic rituals, their emotional unity with nature. Thus, they possessed a psychic and physical equilibrium which we are rediscovering now and only now.”³

In that same book, she states,

“In primitive society … nudity is a form of adaptation to life and not merely the result of not knowing how to make clothes.”⁴

Indigenous Peoples Are the True Evangelizers of the World

Most Rev. Tomás Balduino, then Bishop of Goiás and President of CIMI, states,

 “The profound conviction of the missionaries linked to the Church is that these peoples (and I am thinking, for example, about indigenous peoples) are the true evangelizers of the world. We, the missionaries, do not go to them as someone who takes a doctrine or evangelization that Christ brought and entrusted to us, and that we fitted out with civilized rites and cults. But we go to them knowing that Christ already preceded us in their midst and that there are the ‘Seeds of the Word.’ We have the conviction that they live the Gospel of the Beatitudes. For this reason, a conversion to their cultures is imposed on us, knowing that the Good News of the Gospel becomes incarnate in any culture. And beginning with the most marginalized and oppressed, it becomes the Universal Good News with prophetic value for all men.”⁵

The Indian, Raw Material for Communist Agitation?

The text below demonstrates how the Indigenous Revolution has long been prepared and is a fundamental element of the Gnostic and egalitarian Revolution denounced by Plinio Corrêa de Oliveira.

Walter Kolarz of the BBC of London, a well-known specialist in communist matters, shows how Communists use natives as raw material for agitation in Latin America:

“The Second Declaration of Havana raised the issue of the Indians, the Mestizos, the Negros, and the Mulattos in the hope of finding in these racial groups a powerful reserve army for the revolution. These racial questions were raised in the Declaration of Havana with special persistence, and the passages in consideration recall several statements on Latin America made by the pre-war Communist International in which the Indian problem usually held an important place.

“Already in 1928, on the occasion of the 6th Congress of the Communist International, the parties of Latin America were instructed to develop a series of special measures regarding self-determination for the Indian tribes, special propaganda in the Indian languages, and special efforts for the conquest of key people among them. In reply to this general orientation, the Peruvian communists advocated the formation of the republics of Quechuan and Aymaran, and even the communist party of Chile demanded the creation of the republic of Arauco, though there were only a few thousand Araucan Indians in the southern part of the country. By 1950, the Mexican communists came out with the slogan: ‘Autonomy in local and regional administration’ for the Indian peoples.”

“The assertions contained in the ‘Declaration of Havana’ notwithstanding, the communists were no more pro-Negro, pro-Indian than they were pro-Tibetan, pro-Guyanese, pro-Hungarian or pro any other people. Negroes, Mulattos, Indians, and Mestizos were destined simply to be used as sociological and political raw material to aid the Latin American communist parties’ rise to power.”⁶

At this point, we invite the reader to delve deeper into these texts by consulting Prof. Plinio Corrêa de Oliveira’s book, which transcribes and comments on over forty similar statements by tribalist neo-missionaries.

Fifteen Years Later, Confirmation

Fifteen years after the book’s publication, history confirmed its denunciations.

Indeed, during the celebration of the Fifth Centenary of the Discovery of America —when the Revolution rekindled the Indigenous issue— the Inter-TFPs Commission for Hispanic-American Studies published a book titled, Authentic Christianity or Communist-Tribal Revolution? In its preface, Plinio Corrêa de Oliveira wrote:

“The recent reemergence of the indigenous issue now culminates in a leftwing-driven glorification of natives and their millennial living conditions. ECO’92 was a very curious, very acute and very systematic manifestation of that glorification, which, in turn, the movement against celebrating the 500 years of the Discovery of America has led to a paroxysm.”⁷

A Great ‘Mea Culpa’ and Sonnet to Judas

Bishop Pedro Casaldáliga expressed very well the mentality that animates indigenous neo-missionaries. The then Bishop of São Félix do Araguaia (Brazil), stated, “The worst thing the Catholic Church could do in Latin America and the First World on the 500th anniversary would be to refuse to recognize the truth. The Church must sing a great mea culpa.”

Bishop Casaldáliga went on to give a telltale piece of his mind: “I believe that God is not even a judge. In the end, God’s problem is going to be to condemn someone. A short time ago, I wrote a ‘sonnet to Judas.’ And I call Judas, Brother Judas, my companion.” He then asks his interviewer: “Do you think that Judas was worse than me?”⁸

Christianity Makes Indians Lose Their Identity

For his part, Most Rev. Erwin Krautler, Bishop of Xingú and then president of CIMI, stated that “when they became Christians, the indigenous people lost their identity, and in Latin America, there is still no Church with an indigenous face.”⁹ 

Incitement to a Total Revolution

Most Rev. Leonidas Proaño, then Bishop of Riobamba (Ecuador) declared, “The Indians of America —more than 40 million— began to open their eyes and become aware of themselves. They began to untie their tongues, to regain their words, and to speak with force. They began to stand up and walk. ... they consider that 500 anniversary of the ‘discovery’ of America cannot be commemorated with pompous and triumphant festivities, as planned by the governments and Churches of Spain, Europe and Latin America.”

The goal of this indigenous mobilization is a total revolution: “The only way left for the peoples of Latin America to change the so-called ‘established order’ is an authentic ... global, radical, rapid revolution.”¹⁰

Today

The progressive clergy are fully committed to keeping indigenous peoples in their barbaric state and proposing them as models for civilized peoples to follow. On the other hand, their activities and omissions are helping the process of ‘barbarization’ of the West through the Cultural Revolution, which is a fundamental aspect of the Fourth Revolution. 

The Future

We conclude this article with considerations Plinio Corrêa de Oliveira formulated in 1976 in Part Three of Revolution and Counter-Revolution, with comments added in 1992 foreseeing the future awaiting the Church under the raging Fourth Revolution:

Ecclesiastical Tribalism and Pentecostalism

“Obviously, it is not only the temporal realm that the Fourth Revolution wants to reduce to tribalism. It wants to do the same with the spiritual realm. How this is to be done can already be clearly seen in the currents of theologians and canonists who intend to transform the noble, bone-like rigidity of the ecclesiastical structure - as Our Lord Jesus Christ instituted it and twenty centuries of religious life molded it - into a cartilaginous, soft, and amorphous texture of dioceses and parishes without territories and of religious groups in which the firm canonical authority is gradually replaced by the ascendancy of Pentecostalist “prophets,” the counterparts of the structuralist-tribalist witch doctors. Eventually, these prophets will be indistinguishable from witch doctors. The same goes for the progressivist-Pentecostalist parish or diocese, which will take on the appearances of the cell-tribe of structuralism.”¹¹

In 1992, the author added:

The ‘Demonarchization’ of Ecclesiastical Authorities

“In this historical/conjectural perspective, certain modifications in themselves alien to this process could be seen as steps in a transition between the pre-Conciliar status quo and the extreme opposite indicated here.

“An example of this would be the trend toward collegiality viewed as (1) the only acceptable means for exercising power inside the Church and (2) an expression of a ‘demonarchization’ of ecclesiastical authority, whose different levels would become ipso facto much more conditioned by the levels immediately below them.

“All this taken to its last consequences could tend toward the stable and universal establishment of popular suffrage inside the Church - not that on occasion she did not use it to fill certain hierarchical offices. In keeping with the dream of the advocates of tribalism, it could eventually result in an indefensible dependence of the whole hierarchy on the laity, as supposedly the only voice of God. Of God? Or of some witch doctor, whether a Pentecostalist guru or a sorcerer, who feeds his ‘mystical revelation’ to a tribalistic laity? Would it be by obeying this laity that the Church hierarchy would fulfill its mission of obeying the will of God Himself?”¹² 

“The Fourth Revolution and the Preternatural

“‘Omnes dii gentium daemonia’ (‘All of the gods of the gentiles are devils’), say the Scriptures.¹⁴ In this structuralist perspective, in which magic is presented as a form of knowledge, to what degree may a Catholic perceive the deceitful flashes, the canticle (at once sinister and attractive, soothing and delirious, atheistic and fetishistically credulous) with which, from the bottom of the abysses where he lies eternally, the Prince of Darkness attracts those who have denied Jesus Christ and His Church?

This is a question that theologians can and should discuss. We mean the real theologians, that is, the few who still believe in the existence of the devil and hell, especially the few among these few who dare to face the scorn and persecution of the mass media and to speak out.”¹⁵

The picture described here is undeniably accurate and extremely serious. Yet, nothing clouded the unshakable Faith of Plinio Corrêa de Oliveira in the promise made by Our Lord that the gates of hell will not prevail against the Church.

It is, then, with firm spirit, that he concluded Part III of Revolution and Counter-Revolution in the post-face of 1992:

“Amid this chaos, only one thing will not fail; namely, the prayer transcribed a little earlier and which is in my heart and on my lips, just as it is in the heart of all who see and think as I do:

“Unto thee I lift up my eyes, unto thee, who dwellest in the heavens. See how the eyes of servants are fixed on the hands of their masters, the eyes of a handmaid on the hand of her mistress! So our eyes are fixed on Our Lady and Mother, waiting for her to have mercy on us.”¹⁶

“Behold the unshakable confidence of the Catholic soul, kneeling while remaining firm amid the general convulsion . . . crying out amid the storm with great strength of soul: ‘Credo in Unam, Sanctam, Catholicam et Apostolicam Ecclesiam,’ that is, ‘I believe in the Holy Roman Catholic and Apostolic Church, against which, as promised to Saint Peter, the gates of hell will never prevail.’”

Notes:

1. Indigenous Tribalism, the Communist-Missionary Ideal for Brazil in the Twenty-First Century

2. Idem.

3. Idem.

4. Idem.

5. Idem.

6. Idem.

7. Cristandade Autêntica ou Revolução Comuno-Tribalista, Artpress, São Paulo, p. 9, 1st ed. 1993.

8. Idem p. 22.

9. Idem p. 25.

10. Idem p. 26.

11. https://www.tfp.org/revolution-and-counter-revolution/  

12. Idem.

13. Ps 95:5.

14. [1] Ps 95:5.

15. Idem.

16. PS 122:1-2.