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Indian Tribalism: The Communist-Missionary Ideal for Brazil in the Twenty-First Century (XX) (Last in this series)

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November 30, 1977 | Plinio Corrêa de Oliveira

PART III “Aggiornate” Missionary Voices

Section XIII

To Meddle With Bishop Casaldaliga...

The Church could normally heal these evils, but to what extent are they finding a remedy in Her? It is not credible that evils such as these can find a remedy without the intervention of Paul VI.

Now, one does not see that he has made up his mind to intervene. This is what one concludes in believing the following information published in the bulletin Alvorada, in the Prelacy of Bishop Pedro Casaldáliga, and by the semi-official organ of the Archdiocese of São Paulo (Cf. O São Paulo, 1/10/1976).

48. Craters in the Jungles, Sparks in the Cities

The Pope appeared [upon receiving Cardinal Arns] very touched and united with the people of God of the backlands and with their persecuted Bishop.

At the end, the Pope said to Cardinal Paulo Evaristo Arns that the Bishops and missionaries working in these parts of the country are true heroes and that to meddle with the Bishop of São Félix would be to meddle with the Pope himself. (Doc. 36, p. 1)

Commentary
Paul VI’s expressive words of support for Bishop Pedro Casaldáliga (released to the press, incidentally, in an unofficial manner) were such as to influence the reader to favor the Bishop of São Félix do Araguaia, noticeably weighing in the controversy over the Bishop.

This leads us to believe that without a filial but general clamor of the Brazilian people to Paul VI it will not be possible to restrict the nucleus, or better, the smoking crater of missionary agitation that seems to be swallowing up our jungles as a vehicle to fill our cities with sparks.[1]

What are the probabilities that this clamor will be heard?

They are not great, if one takes into account a significant precedent. In 1968, the TFP collected 1,600,368 signatures for a petition to Paul VI asking for measures repressing communist infiltration in the Church.

This petition – the largest in the history of our nation – was delivered by a trusted representative in the Vatican. And it has remained without an answer …

Concomitantly, analogous petitions to Paul VI from the Argentine, Chilean, and Uruguayan TFPs totaling four hundred thousand signatures, are unanswered.

Since then, communist influence in Catholic circles has continued to grow.

And in Chile it was the decisive factor in Marxist Allende’s ascension to the Presidency.

Not even this should diminish our hopes for a solution. It is necessary for Brazilians to oppose “Catholic leftism” and progressivist and leftist neomissiology with all the licit means within their reach. Once this is done, Providence will do the rest.

It is not in vain that Our Lady of Aparecida was crowned Queen of Brazil in 1931 by the National Episcopate. It is possible that, for superficial souls, this coronation may have seemed an empty and meaningless ceremony.

However, Our Lady does not consider empty and meaningless Her sons’ homage of love! On Her they may rely, provided that they do not become discouraged in battle and move towards victory with their best efforts and all their ardor.

[1] The subversive character of neomissiology was denounced by Fr. José Vicente César, President of the Institute “Anthropos do Brasil” who declared that it disagreed with the new orientation of CIMI “aimed at using the Indian to dispute the political and socio-economic system of Brazil.” (Cf. O Globo, 1/25/77).

Click here to read the full text.

Documents

Doc. 1.  “1a. Assembléia Nacional de Pastoral Indigenista: em debate – a situação indígena em nível nacional,” in Bulletin of CIMI, year 4, no. 22, July-August 1975.

Doc. 2.  “Encontro discute situação indígena da Região Sul,” in Bulletin of CIMI, year 4, no. 22, July-August 1975.

Doc. 3.  Homily of Bishop Tomás Balduíno, President of CIMI, Bulletin of CIMI, year 5, no. 30, July 1976.

Doc. 4.  “A Prelazia de São Félix, povo de Deus no Sertão,” in Revista da Arquidiocese, Goiânia, year XVIII, no. 10, October 1975.

Doc. 5.  História do Trabalhador Brasileiro, “Grito no Nordeste,” Recife, year X, no. 38, April-June 1976 (mimeographed).

Doc. 6.  “Satoko – Maria da aldeia das formigas,” in Sem Fronteiras – Revista Missionária do Brasil, no. 34, August 1975.

Doc. 7.  Rose Marie Muraro, Libertação Sexual da Mulher, Vozes, Petrópolis, 1975.

Doc. 8.  Pedro Demo, “Problemas Sociológicos da Comunidade,” in Comunidades: Igreja na Base, Estudos da CNBB-3, Paulinas, São Paulo, 1975, pp. 65-110.

Doc. 9.  “Y – Juca – Pirama – O Índio: Aquele Que Deve Morrer/Documento de Urgência de Bispos e Missionários,” Christmas 1973.

Doc. 10.  “Dom Tomás fala de um povo oprimido,” in Panorama, Londrina, May 31, 1975.

Doc. 11.  “CIMI nega fim da civilização do índio,” in Estado de S. Paulo, November 29, 1975.

Doc. 12.  “Iniciado curso sobre a integração dos índios,” in O Popular, Goiânia, July 13, 1976.

Doc. 13.  Antônio Iasi, “Integração ou extinção?”, in Revista de Cultura Vozes, Petrópolis, year 70. no. 3, April 1976.

Doc. 14.  “Índio ensina ao branco CIS valores cristãos,” interview of Bishop Tomás Balduíno with the weekly Opinião, apud CIC – Catholic Information Center, Vozes, Petropólis, year XXV, no. 1279, February 22, 1977.

Doc. 15.  “Igreja na Amazônia vai mudar,” in Estado de S. Paulo, May 26, 1972.

Doc. 16.  “Os indígenas à beira da morte,” in Voz do Paraná, April 18, 1976, apud SEDOC – Serviço de Documentação, Vozes, Petrópolis, vol. 9, no. 97, December 1976.

Doc. 17.  “CIMI defende o direito dos índios à autodeterminação,” in Estado de S. Paulo, February 1, 1976.

Doc. 18.  “Este povo veio para ser o sal, o fermento e a luz,” in Versus, São Paulo, year 2, no. 12, July-August 1977.

Doc. 19.  “CNBB sugere aculturação lenta do índio,” in Jornal do Brasil, April 23, 1972.

Doc. 20.  “Deixar o índio com sua cultura, o novo método missionário,” in O Globo, March 8,1973.

Doc. 21.  “Padre denuncia crime contra os Cintas Largas”, in O Globo, March 28, 1973.

Doc. 22.  “O homem e a terra,” in Bulletin of CIMI, year 5, no. 28, May 1976.

Doc. 23.  Frei Betto, Cartas de Prisão, Civilização Brasileira, Rio de Janeiro, 1977.

Doc.24.  Eduardo Hoonaert and others, História Geral da Igreja na América Latina, vol. 11, História da Igreja no Brasil, Primeira Época, Vozes, Petrópolis, 1977.

Doc. 25.  “Dom Tomás Balduíno, bispo de Goiás Velho: Um contato imperialista da Funai com o indígena”, in Zero Hora, Porto Alegre, April 28, 1977.

Doc. 26.  Statement of CIMI in Revista da Arquidiocese, Goiânia, year XIX, no. 8, August 1976.

Doc. 27.  “Posição da Comissão Pastoral da Terra diante do acontecido em Meruri, Boletim da Comissão Pastoral da Terra, year 11, no. 5, July-August 1976.

Doc. 28.  Statement of CIMI in Bulletin of CIMI, year 5, no. 30, July 1976.

Doc. 29.  IX Congresso Eucarístico Nacional-Manual do Congressista, Manaus, July 16 to 20, 1975.

Doc. 30.  “Dom Pedro Casaldáliga” in De Fato, Belo Horizonte, year 1, no. 6, September 1976.

Doc. 31.  “Comunicado do Conselho Indigenista Missionário – Regional Sul,” in Bulletin of CIMI, year 5, no. 25, January-February 1976.

Doc. 32.  “A Pastoral Indigenista no Estado de São Paulo,” from CIC – Catholic Information Center, Vozes, Petrópolis, year XXIV, no. 1225, February 10, 1976.

Doc. 33.  Bishop Pedro Casaldáliga, Yo creo en la justicia y en la esperanza!, Desclée de Brouwer, Bilbao, Spain, 1976.

Doc. 34.  Txibae Ewororo, “A voz dos que não tinham voz”, in Revista de Cultura Vozes, Petrópolis, year 70, no. 3, April 1976.

Doc. 35.  Walter Kolarz, Comunismo e Colonialismo, Dominus, São Paulo, 1965.

Doc. 36.  Alvorada, tabloid of the Prelacy of São Félix do Araguaia (MT), November 1975, p. 1 (mimeographed).

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2 thoughts on “Indian Tribalism: The Communist-Missionary Ideal for Brazil in the Twenty-First Century (XX) (Last in this series)

  1. whoah this weblog is excellent i really like reading
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  2. All these revelations, as well as what our Blessed Lord is revealing about this SIN-odd, explains why Protestant sects have made such inroads in South America. The evangelicals are preaching Christ, NOT pacha mamma! Liberation Theology is evil. May the thrice-holy Name of God destroy all their wicked plans.

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