The Storm Begins
– Folha de S. Paulo, July 20, 1981 –by Plinio Corrêa de Oliveira
In the communiqué issued after its plenary meeting in Itaici in 1980, the National Conference of Brazilian Bishops (CNBB) released the document titled “The Church and Land Issues” (IPT), a true land reform manifesto that resonated across the country like a bombshell.
The IPT also announced that another CNBB document would be issued this year, calling for urban reform. It would involve applying agrarian reform principles by analogy to urban land. Later, it envisions a similar reform of industrial and commercial enterprises, a reform that prominent CNBB figures have consistently advocated.
The CNBB held another general meeting in February 1981. Contrary to concerns, the organization, which had been quite reformist the previous year, appeared to have moved away from the aggressive program that had caused a stir. The main topic in the final communiqué of Itaici-81 was priestly vocations.
Nothing could be more fitting than this latest topic for a meeting of such a high ecclesiastical body. However, since it is publicly known that the pro-land reform bishops continue to hold the same doctrinal positions as in 1980, it is hard not to feel some confusion knowing that in 1981 they judged the cascade of reforms, which they had declared necessary and urgent twelve months earlier, to be neither important nor urgent.
How can this contradiction be explained? What power, circumstance, or event was strong enough to cause such a shift from one year to the next? I do not know. The fact is that the triple reform soon fell into a surprising slumber among Catholic circles.
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Furthermore, it was about the right of all landowners — rural or urban, large or medium-sized — to protect — just as much as small landowners — their legitimate properties in the peaceful conscience of their hearts, for their own benefit and that of the country. My talented young friend, economist Carlos Patrício del Campo, assisted me in preparing an economic analysis of the IPT for inclusion in the same book.
Contrary to our initial expectations, preparing our studies proved lengthy and complex. It was scheduled for release before Itaici-81 but was only published in early March 1981 (Editora Vera Cruz, São Paulo, 358 pp.).
When we started the work, we naturally expected the book to provoke a reaction upon publication, given the categorical nature of its arguments and theses, as well as, most importantly, its scope of dissemination. I emphasize dissemination because, unfortunately, it plays a bigger role in the book’s history today than its actual merits.
In the four months since its release, “I am Catholic” has gained significant popularity nationwide, from the north to the south. Thanks to the dedicated and admirable zeal of the young TFP volunteers — and by the way, I am proud to say I authored the work as president of the entity’s National Council — the second edition of the book is nearly sold out, with 21,000 copies distributed.
This is an unusual outcome, considering it is a doctrinal and technical book and the conditions of the Brazilian book market.
And — here’s the point — there has been no opposition from Catholic agrarian reform advocates. As a result, March, April, May, and June have gone by peacefully. July is already underway, and so far, nothing has occurred.
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The Christian ideal is equivalent to the ideal of socialism.”
Later, the prelate is even clearer about his views and sympathies: “I do not canonize Soviet or Cuban socialism, but there are positive aspects: Cuba has taught lessons in health and education to all its people…
Nicaraguan socialism is a good path.” Finally, after disputing that socialism causes poor harvests in Russia, the outspoken prelate states: “In socialist countries, people survive better, and there is less hunger than in capitalist countries” (Jornal do Brasil, June 17, 1981). This is truly pyramid-shaped.
Others followed this publicity stunt. We’ll see what happens next in the upcoming article.
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Index of English posts - Plinio Correa de Oliveira