November 30, 1977 | Plinio Corrêa de Oliveira
The “Aggiornata” and Progressive Conception of the Missions
The end is to retrocede,
taking the aborigine as a model.
In order to retrocede, destroy.
To destroy: defame, divide and make war.
- To Catechize is Secondary and Even Superfluous
“Catechize? Spread the Gospel? What for?” “Aggiornata” missiology asks itself.
Neomissiology considers the Gospel to be anti-egoism. Thus – according to the “updated” missionaries – the Gospel already impregnates the tribal sphere so completely that it is not necessary to announce it to these native communities.
- a) Goals of the “Updated” Missionary:
To Free the Indian From the “Contagion” of Civilization – “Conscientization.”
What, then, are the goals of the “updated” missionary? They consist of protecting the still “uncontaminated” Indian communities from the contagion of our civilization, the civilization of egoism. The “updated” missionary strives to “conscientize” the Indian about the excellence of his present living conditions and the need to refuse the situation being offered him by men roaming the jungle seeking riches and Indian manpower, followed by money, firewater, vices, machines, laws, social structures, etc. He strives particularly to have the Indian reject the multinational macro-capitalism which threatens to cultivate and exploit the land.
These missionaries contend that the Indian must suffer, in our century, what their elders suffered when our white ancestors first met them and settled here.
- b) The “Error” of the Missionaries and the Colonizers
The Portuguese colonizers and missionaries – the new missiology says – committed the error of incorporating the Indians into our structure, that is, when they did not slaughter them.
Anchieta, for example, was a master at this error (cf. Part III, texts nos. 20, 28, 30, and 40).
To avoid this error, now the Indians and missionaries should resist the invasion of those colonizers who want to incorporate them into modern Brazil, even though they may have to shout at them like oppressed Brazil shouted at the revolutionary Portuguese Cortes: “Independence or death!”
- Scope of This Study
This, in synthesis, is the picture which takes shape after researching, discerning the logical pattern of, and analyzing the available missionary propaganda: books, magazines, bulletins, pamphlets, news items, interviews, statements, communiqués, etc.
- a) New Missiology and “Structuralism”
Now, it would not be difficult to show more fully the connection of such thought with structuralism and other more modern currents of thinking about the matter.
This would, however, deviate from the immediate subject of this study, which is not structuralist philosophy; this study merely seeks to examine some aspects of what the new missionaries are thinking and writing.
Since missionary literature flows abundantly in our Catholic circles, the object of this study is especially important to anyone interested in our country.
The literature of the new missiology pours forth profusely in circles that are culturally unequal – in which a considerable majority does not know how to define structuralism, leftism, or progressivism – and who unsuspectingly welcome whatever missionaries instill in their souls.
- b) In Discussing the Indians, They Prepare for the Advent of the Communist Society
The average reader will be able to defend himself against this influence by analyzing the texts which follow in Part III. He will then be able to evaluate to what extent the literature of the new missiology is directed against private property and its derivatives. Further, he will be able to see how many missionary writers, discussing the Indians and tier problem, prepare the souls of their readers to accept the great socio-economic thesis of what used to be utopian communism but which is now called scientific communism: “Behold the theft: property” (Proudhon).