Let the Other Side Also Be Heard: THE TFPS' DEFENSE AGAINST FIDELITY'S ONSLAUGHT by Nestor

THE

TFPS'

DEFENSE AGAINST FIDELITY'S ONSLAUGHT

Graphical Notation: 1. For ease of reference , the paragraphe ol Fidelity'e two articles on the TFPs, fully transcribed tn ital1cs herein, arc

numbered. Mr. Thomae Case'e article rune from 101 to 166, and Mr. E. Michael Jones' from 201 to 343. The American and Canadian TFPs' Commentaries follow the numbering of Fidelity's paragraphs and include additional digits to designate subject d1v1s1ons within a paragraph. 2 . Excerpte from Fidelity appearing tn the Commentartee arc in bolci 1talJ.cs. 3. Emphasis added by ths American and Canadian TFPe in quotattone frorr, other worke te also in bolci 1t&UC6 Emphaste already in the or1g1nal text ts in normai type. All inqu1ries should be addressed to:

The American TFF P .O. Box 121 Pleasantv1lle, N. Y . 10670 or

No part of this book may be reproduced in any forrr, without the written permtsston of tho copyright owner Printed tn the United Staten of America Library of Congress Catalog Card Number. 89-8624e

THE TFP S' D EFENSE

Among other inconveniences, such quarrels oblige people dedicated to the good fight to lose precious time in the preparation of their own defense . The TFPs know this from experience . Considered as a whole, they constitute one of the largest networks of anticommunist organizations of Catholic inspiration in the world. It is not surprising, therefore, that they have frequently been the target of leftist defamation campaigns . Unfortunately, similar campaigns against the TFPs have also been carried out by conservatives and even traditionalists. Sometimes, those who appear to be immediately directing these campaigns are , in fact, people unwittingly manipulated in their good faith by others. The latter know perfectly well that the accusations' absolute lack of substance will be proven when the TFPs defend themselves. Therefore, they know their onslaughts will fail. Why, then, do they launch such campaigns? A logical explanation may well be the desire to waste the TFPs' time . For this very reason, the TFPs are reluctant to respond to such campaigns, preferring to let them die out by themselves. However, the present offensive, embodied in Fidelity's two articles, has a particular aspect in consideration of which the Canadian and American TFPs, those most especially attacked, are forced to answer in legitimate defense. Indeed, Fidelity appears to have had the objective of discrediting these organizations especially in Catholic and conservative circles of the United States and Canada. Why these circles? Because by the very nature of the TFPs, these are the milieus where they tend to expand and find more support. This campaign would aim, then , to block their possibilities of expansion and, if possible, to take away their means of subsistence.

Fidelity's two articles repeat defamations amply and completely

refuted in works and documents published by different TFPs. Thus, for example, in response to an anonymous anti-TFP report that circulated in France in 1979, the French TFP published the work Imbroglio , Detraction , Delire-Remarques sur un Rapport oonoernant les

TFP (a volume of 332 typed pages, accompanied by a second volume of 102 pages with the appropriate documentation). The TFP's refutation was so complete that the anonymous author(s) of the report has not answered a single word to this day , ten years later. Stories similar to the French report's were spread in a letter, dated December 1, 1982, by John T. Armour, who frequented the American TFP for six months, but did not become a member. Originally distributed in restricted circles , the letter was later published in the Lefebvrist magazine The Angelus (Dickinson, Tex as) in July 1983. x viii

PREFACE

The American TFP answered Mr. Armour's unfounded stories with a seventeen-page letter, which was distributed to those who showed interest in the matter. There was no rejoinder in this case either; the TFP 's adversaries were reduced to an uncomfortable silence. In Brazil, a person who left the TFP described several facts of TFP life which he considered proofs of the accusations he made against the TFP in his letter severing relations. This letter presented several allegations from the French report plus some new ones, all of which ran in the same vein. Brazilian newspapers, which have leftists among their journalists, parroted his stories, which thus reached certain sectors of the public. The Brazilian TFP published two books in its own defense: The TFP's Refutation of a Vain Onslaught, by a commission of TFP members (1984, 2 volumes, 517 and 469 pages respectively); and Servitudo ex Garitate, by TFP member Atila Sinke Guimaraes (1985, 302 pages). In these books, the organization fully demonstrates that none of the facts presented by the former volunteer-that is, those which had really taken place and had not been distorted by him-were in any way contrary to Catholic doctrine or Canon Law. However, the Brazilian TFP did not want to release its defense without first consulting renowned theologians, moralists and canonists. Therefore, it contacted the Reverend Fathers Victorino Rodriguez y Rodriguez, Arturo Alonso Lobo and Antonio Rayo Marin.* These three world-renowned Spanish Dominican authors gave enlightening written opinions-the first, on each of the works; the other two, on specific points-affirming that the TFP's refutation is entirely orthodox and in accordance with the norms of morality and Canon Law.

The biographical d ata. below suffices to show the eminent theological qualifications of the three experts consulted by the Brazilian TFP . Fr. Victorino Rodriguez y Rodriguez, O.P. Doctor of theology. Professor at the School

of Theology of San Esteban of Salamanca and at the Pontifical University of the same city ; contract professor of the Superior Council of Scientific Research of Spain and ordinary of the Pontifical Roman Academy of Theology. Author of more than 200 titles on philosophy and theology. Former prior of the Monastery of Santo Domingo el Real, of Madrid. Fr. Arturo Alonso Lobo, O.P . Doctor of canon law and r eader in theology . Professor of the University of St . Thomas Aquinas (Angelicum) of Rome . Professor of the School of Theology of San Esteban and the Pontifical University a t Salamanca. Directed the prestigious journal of theology and spirituality, La Vida. Sobrena.tura.1 , from 1956 until his premature death in 1983. Wrote more than twenty major works and innumerable articles on theological and canonical matters. With a group of professors of the Pontifical University of Salamanca, he published the celebrated Comenta.rios al C6digo de Derecho Ca.n6nico (Commentaries on the Code of Canon Law) of the distinguished Biblioteca de Autores Cristianos (1963-1964) . Worthy of specia l mention is his doctoral thesis : La.icologia, y Acci6n Ca.t6lica, (Laicology and Catholic Action) (Studium, Madrid, 1955). Fr. Antonio Roya Marin, O.P. Doctor of theology. Professor of the School of Theology of San Esteban, in Salamanca. A world-renowned preacher and writer, his numerous works on theology, morals, ascetics and mysticism have already sold more than half a million copies . Many of them have b een translated into other languages . The Theology of Christian

x ix

THE TFP S' D EFENSE

Per fection , tra n s l a ted a nd e di t e d by Fr. J ord an Auma nn , O.P., was r ecently republished

in the Unite d Sta te s (The Founda t ion for a Christian Civilizat ion , Mt . Kisco , N .Y ., 19 8 7, 6 78 p p .) .

The former volunteer' s evasive rejoinders were so obviously insignificant that the public rapidly lost interest in the matter . All of the TFPs' refutations mentioned here can be requested from : American TFP, P.O. Box 121, Pleasantville, N.Y . 10570; or Canadian TFP, P.O . Box 973, Station A , Toronto , Ont. M5W 1GB. They will be sent free of charge (postage and handling included) to the bishops , priests and religious who request them .

* * * After the reading of the two Fidelity articles (assuming the reader had the patience to read them from beginning to end) , a question arises, implicitly in some minds and ex plicitly in others : What is the connection between the two articles? At first , there appears to be no connection. They seem to be two separate series of invectives. But when they are well analyzed, the connection becomes clear. Both articles have the same objective: to accuse the TFPs of being a "cult," and not just any " cult" (since some readers might not be sufficiently impressed), but "a dangerous religious cult, " as Mr. Case writes in paragraph 121. The two Fidelity columnists merely divided the task between them. It fell to Mr. Case to "prove" via logic (that is, by means of syllogisms and supposed documentation) that the TFPs are a " cult." Mr. Jones was left in charge of inducing the reader via psychology to " feel " that the TFPs are a "cult ." Once Mr. Case has " proven" the TFPs have the characteristics of a "cult," the aberrations attributed to them in Mr. Jones ' novel take on a certain appearance of truth. One who allows himself to be convinced by Mr . Case 's article is inclined to accept what Mr . Jones writes as plausible if not certain.

* *

The title of Mr. Thomas Ca se 's article , which also serves as the cover title , " TFP: Catholic or Cult? " calls for a commentary. Leaving aside the grammatical error (contrasting an adjective with a noun), it should be pointed out that this title is slanderous in itself. A comparison will illustrate this affirmation. Suppose a newspaper publishes on the front page an article with this headline: " Mr. X : Honest or Thief? " Those who are well acquainted with Mr. X know he is a man of absolute integrity. Nonetheless , an ex tremely suspicious (or malevolent)

P REFACE

reader of the hypothetical article, or a reader who does not know Mr. X very well, could be left with a doubt in the back of his mind. He might think: "From the little I know of him, he surely isn 't a thief. But who can guarantee he may not have made some less-than-honest deals? After all, nobody poses a question like that without some basis. Where there 's smoke, there ' s fire." In this way, the reputation of an upright person is harmed, whether or not the article presents any convincing proof. The calumny is hypocritically insinuated in the form of a question with an air of impartiality, when in fact no impartiality is present.

* * * Some people might still wonder: Why don't the TFPs sue such detractors? The answer has been given at the beginning of this preface: To avoid quarrels with similar movements . It is easy to see how leftists, enemies of the TFPs and of all the groups with goals similar to the TFPs ', would benefit from a pitched battle in the courts between their adversaries.

The TFPs will not sue such detractors unless the defamations reach such a point that they threaten our cause to a degree not yet reached. Furthermore, the TFPs are so confident of the ironclad logic of their refutation that they do not deem it necessary to waste more time proving they are right through legal action .

* * * Since it was impossible to disentangle the accusations made against the American TFP from those made against the Canadian TFP , the two organizations prepared this refutation together after consulting the other TFPs on the points concerning each one of them. The Canadian and American TFPs believe they have sufficiently covered all the points pertinent to this refutation. However, any reader who wishes a more detailed explanation of any point mentioned in this work, or any other point, may write to one of the TFPs . Bedford, N.Y. , June 29, 1989 Feast of the Holy Apostles St. Peter and St. Paul The American Society for the Defense of Tradition, Family and Property The Canadian Society for the Defence of Tradition, Family and Property

xxi

P RE F ACE

Postscript This refutation was about to go to press when news arrived that Fidelity was preparing a double issue (July-Aug.) containing letters for and against the TFPs. This information was furnished by friends who had sent subscription cancellations to Fidelity and were urged by the magazine to wait until they had read the next issue. This refutation was held pending an examination of the new issue , which was received July 6. Since there is nothing substantially new in the letters unfavorable to the TFPs or in Messrs . Jones and Case's commentaries, no changes were made to this refutation. However, it should be pointed out that (in keeping with its practice?) Fidelity "edited out " this key passage of the American and Canadian TFPs' May 31 letter: "Given the limited dimensions of the magazine's letters-to-the-editor section, we asked ourselves what space Fidelity could equitably devote to this response. Paging through past issues of the magazine, we found letters up to five or even six columns long. So as not to exceed this limit, we are making this concise response-although the articles attacking us take up nothing less than 23 pages of the magazine. Even so, our response is longer than we would have liked. "In such a necessarily condensed letter, it would be impossible to refute all the accusations-many of which are extremely serious-contained in those articles. Thus, the American TFP is preparing a detailed response which it will make available to the public within three weeks. Those i nterested in obtaining this answer may w rite to: A merican TFP, P.O. Box lZl, Pleasantville, N. Y. 10670." Perhaps Fidelity decided beforehand that this complete refutation was "inconsequential," as Mr . Case termed the French TFP's refutation, whose mention was " edited out " of his article (Fidelity, July-Aug. 1989, p. 9, col. 1) . Having thus hidden from his readers that the letter was only an introduction to a complete refutation, Mr . Jones could unabashedly affirm : "As one had come to expect , TFP strains at technicalities and ignores the substance of my article ."

A telegram has been sent to Fidelity requesting that its readers be given the censored information. A final observation: The American and Canadian TFPs' letter was not limited to " technicalities ." It raises methodological questions including points of morality , justice and law, such as a ccusing without giving the accused a hearing, disregarding the defense of the accused, and failing to properly inform oneself before publishing the accusations. Since he did not dare face these questions, Mr . Jones tries to minimize them by calling them " technicalities . " The TFPs wish to ex press their gratitude to all the priests and laymen who have written to Fidelity and to us manifesting their rejection of Fidelity's unjust attack.

xxii

Outline Prefa.ce

Part I The fundamental un.:fair:neBB of Jlr. Thomu Ca■e•a article: It repeats old accuaatlona and ignores theil' refutation by the T•P• Introduction 1 [101.1].

The TFPs' profession of a. fea.rless and spotless Catholicism ............... .

[101.2].

Phraseology calculated to project a.n unfavorable image of the TFPs ....................................................... ..

[101.3].

The TFPs desire not a mere return of the Middle Ages but rather the restoration of the fundamental principles of Christia.n order ............................... ..

[102.l].

No TFP hides its identity. All the TFPs proudly display in the streets the symbols common to all of them .............................. .

[102.2).

The very real autonomy of each TFP .................................................. ..

[105.1].

The cordial relations between the Archbishop of Sao Paulo a.nd Prof. Plinio Correa. de Oliveira. in the 1930s

[105.2].

The historical objectivity of the book Half a. Century of Epic Anticommun1sm

[107.1].

The dedicated cooperation of each TFP with various sectors of the polit1ca.l spectrum in its country .............................................. ..

(107.2].

No TFP takes any attitude that is not based on the tradltlona.l doctrine of the Catholic Church

(108.1).

Una.ccepta.ble omissions of Fideltty's columnist: foreword by the Apostollc Nuncio; letter of praise from the Holy See; support of twenty Brazilian bishops for Prof. Plinio Correa de Oliveira.'s book In Defense of Catholic Action .................................................................

[108,2).

The Legionli:rio group's attitude toward the progressivlst explosion ................................................................... ..

[ 108.3].

Legiona.rio attacked real errors and not imaginary ones

[109.1].

The systematic omission of anything projecting a favorable light on the TFP : flagrant partiality

[109.2].

"According to the TFP's

[ 109.3].

The exemplary and resigned submission of the members of the Leglona.rio group .............................................. .

[109.4].

''Fieroe devot1on" and "rigid polemic": What do these mean? .......... .

(110.l].

"Perceived persecu tton ": Why "perceived''? ....................................... .

[110.2].

"Strategy of the Two Truths": the baselessness of this central accusation .......................................... .

[lll.l].

An example of Mr. Case's misinformation: considerable geographical error ............................................................ .

[lll.2].

The national influence of the monthly Gatol1a1smo ............................ .

[112.l].

The Brazilian TFP's thinking on wholesome land reform and revolutionary land reform

(112.2].

The national best-seller

own literature"!

Agrarian Reform: A Question of Conscience

[112.3).

The Episcopate of Sao Paulo supports a leftist land reform ................ .

[ll3.l].

Plinio Corrl'.\a. de Olivetra.'s essay The Freedom of the Church in the Communist State

praised by the Holy See as a "most faithful echo" of the documents of the Supreme Magisterium of the Church ........... . [ 113.2].

Two petitions of worldwide repercussion in the Second Vatican Council ............................................ .......... ...... ... .

(115.l].

Memorization of "sacred" texts: a "cult" stereotype tha.t does not fit the TFPs

(115.2].

The high intellectual caliber of the book Revolution and Counter-Revolution ......................................................

(121. 1 ].

The TFPs affirm the legitimacy of the three forms of government: monarchy, aristocracy and democracy

[121.2].

The Brazilian military regime, a.long with its praiseworthy aspects, also manifested de-Christianizing and socia.ltzlng tendencies

(121.3].

.Public opinion in the United States !I.D.d Canada is misinformed 9.bout the actual a.graria.n situation ln Brazil ...................................... .

(121.4].

Prof. Plinio Correa de Oliveira is not a great landowner and does not have personal interests at stake in the fight against land reform ............................................ .

[121.5].

Âˇrhe Reign of Mary, prophesied by St. Louis de Montfort. The TFPs look forward to this futuI'e ln accordance with the Fatima revelations .......................................... .

[121.6].

Cult; s. concept that the lntellectuals of the a.nticult movement have not managed to define ................................................................. ..

[122.1].

The permanent caravans of the TFPs adopt practices common in Church history .......................... .

[122.2].

Dedication to the "leaders"? Why not say ''dedication to ideals"?

[122.3].

The right of property is sacred, a.s is every right based on the Law of God and the Gospels ....................................................... .

[122.4].

The Fatima message contains an impressive warning about the worldwide expansion of communist errors

[122.5].

Anonymous testimony contrasts with what thousands of Americans see .............. .

[123.1].

Another hypothesis without proofs: Dr. Plinio's supposed mentor ........................................................... ..... .

[ 123.2].

Archbishop Geraldo de Proenga Sigaud's parting of ways

[124.lJ.

It ls not defamation to can Archbishop Helder Camara what he glories in being ........................................................................ .

[124.2].

Archbishop Camara: uncontested leader of the leftist current

[124.3].

The socialist and confiscatory nature of the land reform decreed by the Braz111an military regime ....................................... ..... .

(124.4].

The entirely correct and respectful attitude of the Brazilian TFP toward the ecclesiastical hierarchy

[125. l].

The main reason for Archbishop Sigaud's parting of ways: his change of position on land reform ....................................... ...... ..... .

(125.2].

The testimony of Brazil's top communist. It is laughable to affirm that the Brazilian military government was ''adamantly anti-socialistic" .......................................................... .

[125.3].

Fidelity columnist's method of

fabricating suppositions and hypotheses [126.1].

Appallingly improper method: omitting the judgment exonerating the accused ................................. .

[126.2].

The Parliamentary Commission of Inquiry (PCI) "was unable" to prove the accusations against the TFP

[127. l].

After "profound and ample 1nvest1ga.t10ns," the PCI found no "ent1cement of minors" ........................................... .

[128.l].

The TFP courageously pointed out the bad measures of the Brazilian military regime ............................. .

[128.2].

The logic of Revolution a,nd Gounter-Rewolutlon unites the Revolution's opponents and does not antagonize everybody

[128.3].

Our Lord Jesus Christ also caused great discontent among the Jewish people

[129 l]

Another baseless supposition: One case of "guardianship" = the TFPs' genera.I method of recruitment!

[ 129.2].

The recruitment

of minors ...

[130.1).

Everything tha.t took place at the Ecole Sa.int Benoit is explained in the French TFP's refutation ........................................ .

[130.2).

"French branch of the TFP": an 1na.ppropr1ate expression

[131. l].

Fidelity columnist neglects to say that

the French TFP silenced its anonymous detractors [132.l].

The legitimacy of private cult to persons who died in the odor of sanctity ................................................................... .

[132.2).

Para.phrases of the Hall Mary and other prayers a.re common in the Church .................................................................... .

[133. l].

Blasphemy: a sin worse than murder ................................................... .

(134. l].

Fidelity writer emits unflattering opinion on the sagacity

of various groups a.nd personages [135.l].

"Secret Inner Doctrine": unproven central affirmation of Fidelity's bill of charges

[135.2].

A supposed process of initiation: another unproven a.ccusa.tion

[135.3].

TFPs' epopee thr1lls and attra.cts the youth above all: What is wrong with that? ..................................................................... .

[135.4].

"Fountain of My Revolution":

an expression disapproved in the TFP, but whose meaning ls easily explained ................................................ . [135.5).

Thau: a word taken from the Prophet Ezechiel which ls used 1n the TFP to indicate those who want to react against the abominations of our days

[135.6)-

Psychological discernment: an aptitude not so rare in sagacious politicians, experienced confessors and sharp professors ....................................... .

[135. 7].

The TFPs recognize and proclaim tha.t the priestly vocation is the highest on earth ...................................... .

[135.8].

Secret for outsiders: an accusation dangling from the false imputation of a "secret doctrine"

(135.9].

Clashes of opinion in the family can lead sons to prudent discretion ...................................................... .

[135.10].

TFP members and volunteers a.re exemplarily respectful to their parents .................................................................... .

[135.11].

Publications prove the intellectual caliber of TFP authors, which even adversaries have been forced to recognize ....................... .

[136.l].

Is Dr. Plinio considered "God"? An insinuation that is so absurd and

outlandish that it is below consideration [136.2].

First insinuation of millennialism ....................................................... .

[137.1].

Manifestations of veneration and respect for Prof. Plinio Correa de Oliveira. Their entire conformity with the doctrine, laws and customs of the Church ........................... .

( 137 .2).

St. J ohn Bosco's disciples also avidly r ecorded the wor ds of their founder ........ ........................ ............. ...... ............... ...

(137.3 ].

The aut hor's obsession w it h psych ological e.na.lysiB t hrou gh photographs

[138.l].

In TFP terminology, BagBJ:'t'e designates the oh astisemen t foretold a.t Fatima. if men do not convert ..................... .............. .......... .

( 139. l].

Cardinal Ratzinger dispels misu nderstandings about t h e concept of prop h etfsm ................ ................ ........................... .

(143.1).

Excommunicated bishops on supposed hyperdu lia. to Dna. LuciU.a, the mother of P rof. Plinto Correa de Oliveira. ........ .. .. ......... ................. .

[143.2].

In spite of its improprieties of language, t h e litany to Dna.. Lucilia did n ot oontain any doctr inal er ror and did n ot v iola.t a an y Ch u rch law .. .. ................................ ................. .

[143.3].

Mr. Case builds h is whole edifice of accusation s on h is erron eous ooncept of cult .............................. ............. ................ .

( 143.4].

The t heological definition of cult ................. .. ....................................... .

[143.5].

One m ay venerate with private cult not only t h e saints a.nd blessed, but also a.11 those one reasonably believes saved

[ 143.6].

The t heologians teach one m ay render religious honors also to the liv ing who p a.rt1cipa.te by their v irtues a.nd by grace 1n the div ine excellenoe ........................ .......................... .

[ 143. 7].

Mr. Case's gratuitous supposition a.bout the motive of Bishop Mayer's br eak w ith the TFP .... ......... .........................................

[ 143.8).

Anoth er u n acceptable supposition: a prelate who shared t he daily life of the TFP for fifty-fiv e yea.rs r em ained "in the dark " a.bout tts religiou s beliefs a n d practices ....................... .

( 144.1).

It 1B licit for laymen to giv e blessings, although s uch blessings a.re only tnvoca.tive , and not constitut ive like those of a. priest .. ................ .... ......................

(144.2].

" Secret b lessings": an inven tion of Mr. Case or one of his informants

[144 .3 ].

Th e giving of lay bless ings ls not a. usurpation of p riestly fun ctions ........................... ..... ... .................. ... .

[144.4].

" Ghristja.nus alter GhI'istu s":

a.n affirmation of the highest theological significance .................... .. ... (148. l ].

"Secret doctri ne": easy-out for an accu ser w ithout proofs ..... ........... ..

( 145.2].

Fidelity's contribut or exempts himself from formula.ting a. clear accusation &bout t h e TFPs ' concept of the Ca tholic Ch urch ....

( 146.3).

There is no r ea son to attl.'ibute to the TFP the dtscerument of the seoret of Fatima. 1n t h e terms in which Mr. Case presents it ...

( 145.4].

Where is t he proof t h at for the TFP " Church , pries t &lld pope a.re n o longer relevant"? ............................ .

(145.6).

The use of the expression "trads" to designate traditionalists ......... ..

[145.6].

Structure: a term of disrespect or of extreme filial devotion?

[1461).

The members of the TFPs a.re not sedeva.cantist and have "a positive attitude of study" on the points of perplexity raised by Vatican II in so many of the faithful ................................. ,.

[146.2).

The members of the TFPs manifest their unrestricted obedience to the Church and the Papacy in all the measure prescribed by Canon La.w ....................................... .

[147 1).

The Novus Ordo Missae puzzled and perplexed not only TFP members but also innumerable Catholics around the world

[147.2].

Moving toward the fulfillment of the desires of so many good Catholics, the Holy See has been facilitating the celebration of the Trident1ne Mass ............................................... ..

[147 .3].

Natural discretion in the TFPs regarding the sacrament of Confession ............................................. .. .............. .. ... .

[147.4].

Ex-members of an association a.re usually influenced by the break's antecedents, which include animosities

and misunderstandings. Therefore their testimony is suspect [147.5).

An insignificant incident distorted by Mr. Case ................................. .

[148.l].

In these days of dramatic and mysterious self-destruction of the Church, the TFPs do everything possible for their members to have access to the assistance of priests entirely faithful to traditional Catholic doctrine

[148.2].

The formation of TFP members gives greater emphasis to those aspects of doctrine related to the goal of the TFPs: action in the temporal sphere always 1n light of Catholic doctrine ....

[148.3).

Can a columnist of a Catholic maga.z1ne conceive of the existence of the Holy Eucharist without a priest? .................. ..

[148.4].

To say that TFP membe!'s want to assassinate the priests and bishops who disagree with them is pure delirium

[148.5].

The TFPs never claimed to be "the unique a.postolate 1n the end times."

[148 6).

Are all those who cooperate with the TFPs useful idiots?

[148. 7].

Those who sow discord in conservative circles do the work of progressivism and communism. The Ribbentrop-Molotov Pact ....................................................... .. .... ....

[149.1].

The Reign of Mary, which is in the TFPs' perspective, was prophesied by St. Louis de Montfort and announced by Our Lady at Fatima. It has nothing millennial about it

[ 149.2].

"Mystical trappings" and "worldly orientation": Where did Mr. Case get this? ............................................................... ..

[149.3).

Everything in the TFPs is turned toward Our Lord Jesus Christ ..... ..

[149.4].

The TFP never had a.ny contact with the anti-pope of Pa.lma.r de Troya. .......................................................... .

(150.1].

Freudian theory is at the root of Mr. Case's interpretation of the TFPs

The Freudian doctrine on the origin and nature of religion "Identification with the leader": a regressive psychic phenomenon ......................................................... .

[150.2].

The cordial relationship of Dr. Plinio with his father

[150.3].

Perfect chastity 1s recommendable not only for priests a.nd rel1gtous, but also for laymen who have consecrated their lives to God

[150.4].

It ls only normal th&t a Third-Order Carmelita desire the spirit of Elias ........................................................................ .

[150.5].

The spirit of Charlemagne, who ra.tsed the edifice of Christian temporal order, lives on in the 11.Bpira.tions of the TFPs, which desire to restore that order ........................................................ .

[150.6].

St. Michael the A1'ohangeI, Dr. Plinio's guardian angel? If something a.long this line was said, it is no more than private speculation which does not clash with Ca.tholic doctrine

[150. 7].

It ts not unusual in the history of Catholic schools of thought for enthusia.stic disciples to give vent to hyperbolic praise of their masters .............................. .

[151.1].

A Freudta.n interpretation that clashes with reality. All those who work under Dr. Plinio's direction have ample autonomy ........................................ .

[151.2].

Once again: the recruit1ng of boys ........................................................ .

[161.3].

The alienation of husbands from wives: TFP supporters a.re a. proof of the contra.ry .......................................... .

[152.l].

The TFPs do not dtssua.de their adherents from "critical :reflect1on" when warning them of Ca.rtesl.&nism

[152.2).

The TFP's refutation of the errors of progressivism, socialism and communism presupposes the use of the intelligence and the ha.bit of reflection ..................................... .

(153.l]. '

A subject already discussed: "cs.techet1c&l tratntng" in the TFPs

[153.2].

"Const&nt bli1T&ge of the tape-recorded words of Plinio ":

another element to insinuate the use of "brainwashing" .................. . [153.3].

"Machine-gun rosary'':

There can be vecy erroneous evaluations on the idea.I speed for the recitation of the Rosary ............................. . [154.1].

Ridiculous compa.riaona with several "cults"

[154.2).

Everything in the TFPs leads to oonsc1ous intellective assimilation a.nd rational adhesion, and not to "subliminal and uncritical acceptance of the lea.der's words" ........... .

(155.1].

The TFPs never gave any importance to the dubious "prophecies of St. Ml:llachy" .................................................................. .

(162. l].

The TFPs are what could be called "a family of souls" united by the bond of a common doctrine and a. common general goal

(182.2].

It is perfectly natural that members of the various TFPs travel to Sao Paulo to know the Brazilian TFP's doctrines, methods, experience and action

(162.3].

Venezuelan TFP "membership cards": a minor detail denied by the organization ........................................... .

(164.1).

If there were the least indication of TFP influence in the

"Torrea.lba case," the Venezuelan government, ferociously contrary to the TFP, would have published lt [184.2].

A most outrageous supposition of TFP influence in a.n assassination attempt against the Pope: a supposition built on two other outrageous and groundless suppositions .........................

(164.3].

In a final decision, the Venezuelan courts exonerate the TFP of the accusations made against it

{165.1].

"Brainwashing": a subject that will be treated in the analysis of the following article ................................................ .

Conclusion

A modern version of Voltaire's old a.nd viperous advice,

"Repeat groundless suppositions, something always sticks" Part II

Striking phantumagoria and baâ&#x2013; eleu accuaation.s: the making of a aoap oÂťe:ra Introduction 2 (228.ll

TFP, a ''pa.ra-milita.ry organization": a.n imputation already refuted .............................................................. .

(228.2].

The autonomy of each TFP, again ......................................................... .

(228.3).

The affirmation that the Chilean TFP'a book characterizes "most of the bishops and clergy

e.s schiSma,tic or heretical"

goes considerably beyond wha.t the organization stated ..................... . [229.1).

The Chilean TFP does not have ties with the movement Patria y Lil>erta.d

[229.2).

The Brazilian TFP's supposed "political a.at1v1ttes of a disruptive nature" were already refuted .............................................................................. .

[229.3).

The affirmation that the Br&zilia.n TFP "has ales.rly aarried on campaigns of defamation e.ga.t.nst htghly-respeated church leaders and movements" is 1n flagrant contradiction with the truth

(230.1].

The essential purpose of the tours of the Pilgrim Statue of Our Le.dy of Fatima.: the rendering of cult to the Mother of God ......................................... ..

[230.2].

It is absolutely untrue to sa.y that a.ny of the TFPs was ever present at Bayside or Pa.lma.r de Troya. Bayside and Palma.r de Troya. cannot be put on the same level as Fatima. .................................................................. .

[238. l].

The TFPs are always open to frank and loyal cooperation with all people and orga.niza.tions oriented to the defense of Christian civilization ........................................................... .

[237.1].

Mrs. Cillis' personal prejudices take the place of the proofs tha.t Mr. E. Michael Jones lacks to weave his web ............................. ..

[274.1).

Mr. Jones malevolently insinuates that the TFP was behind the breakup of the Cillis couple ....................................... ..

[277. l].

Mr. Jones peoples his novel with drug addicts, delinquents, converts and seers in a chaotic coming and going that leaves the reader dizzy and confused ............................... ..

[277.2].

Mr. Jones' narration, through the lips of Mrs. Cillis, passes over 1n silence collateral aspects tha.t could explain the mutual separation of the couple .............................................. ...... .

[288. lJ.

Everything Mrs. Cillis says about the TFP is completely gratuitous, unaccompanied by any proof. and tainted by her admitted a.version for the organization

[290.l].

Mr. Jones labels as a "oult" another group which together wtth the TFP was supposedly trying to ga.in control of The Canadian Layman and the Pilgrim Statue ............................... .

[292.1).

Paragraphs revealing the lack of religious forma.tion e.nd emotional balance of one of the prtncipal "witnesses" of Fidelity

[293. l].

On what basis did Mrs. Cillis deduce that her husband was possessed by the devil? .................................................................. .

[293.2].

New talk of disputes over the possession of the Pilgrim Statue of Our Lady of Fa.time.

[296.1].

It ls ha.rd to believe that someone with a Ph.D. falls into an elementary sophistry of induction .................................. .

[296. l].

In his article's longest paragraph, F1del1ty's editor once again makes accusations already refuted in the Commentaries on Mr. Case's article .......................................... .

[296.2].

The editor of Fidelity would have been fairer to his readers if he ha.d a.t least informed them that the French TFP had long ago refuted the anonymous French report ........................... .

(298. l].

The supposed disrespect of TFP members for their parents ............... .

[299.1].

One more gratuitous affirmation that the TFPs are sedevacantists .. .

(300.1].

What is fetishist a.bout the TFPs' Eucharistic devotion? ................... .

[301.l].

TFP members' supposed scorn for Holy Mass ....................................... .

[302.1].

Fidelity editor's clumsy insinuations striving to involve the TFP 1n the closing of The Canadian Layman

make clear his la.ck of proofs ................................................................. .

"The 'shoak' of the gres.t aonvers1ons," mentioned in Revolution a.nd Counter-Revolution, is nothing more than

[317.1].

the impact of a fulmina.ting grace leading to a conversion, like St. Paul's on the road to Damascus ............................................... . [318.1).

Mr. Jones infers a bond between the TFP a.nd the White Al'my on the basis of inconclusive data ...................................................... .... .

[318.2).

The fa.ct that Mr. Gordon Stokes took some people to visit a TFP seat does not mean he was a. recruiter for the organization .....

[318.3).

Fidelity's witnesses do not seem to have ever noticed that day

and night every TFP member carries his rosaryat the end of which is a. crucifix! ........................................................ .. [326.1].

Finally, someone in Mr. Jones' soap opera. tells the truth ................ ..

[327.1].

Mr. Jones' fleeting moment of objectivity ........................................... .

[328.1).

The TFP and the White Army: Mr. Jones entangled 1D. the inextricable difficulties of the proofs he alleges ................................. .

[329.1).

Once again, the supposed seer of Pe.lma.r de Troys., with whom the TFPs never had any relation ...................................... .

[329.2].

If St. Louis de Montfort had written his famous treattse on the True Devotion to Ms.ry in our days, Mr. Jones' absurd criteria. would surely make the saint an accomplice in a supposed network of "cults"

[330.l].

Prof. Plinio Col'l'ea de 011ve1ra. never met the sorry personage from Palma.r de Troya

[330.2].

Once again: The TFPs are not sedevacantist

[331.1].

Mr. Jones says it is easier to document the White Army/TFP/Palma.r ae Troys. connect1on, only to exempt himself from doing ao .................................................. .

[331.2].

For Mr. Jones, an insinuation 1s already a. certainty ......................... .

[332.l].

How can Mr. Jones speak of 8.1l0ther connection between the TFP and the White Army when . he still has not proven a. single connection? ...................................... ..

[334.1).

If everybody suspects everyone at every moment, any relations

between Catholic organizations become impossible ............................. . [335.1].

Wha.t matters is not what a. witness thinks, but the proofs he presents .................................................................... .

[338.1).

Mr. Jones recognizes through a third party tha.t the TFPs never dirtied their hands with "bra.1nwash1ng" and "mind control" .......... .

* *

Brainwashing: a.n expressive metaphor used a.round the world The proliferation of "cults" and the revival of the metaphor bra.1nwashing .............................................................. .

"Cults": mere pathological cases or manlfestations of a much deeper problem?

"Bra.inwa.shing": a myth that denies the exiStence of free will ........ .

* [339.l]. [340.1).

" Bre.1nwash1ng": a. media. slogan t hat no high-level so1entist takes seriously ...................................... ... . Forced a.na.logies between certain practices or facts and "classic" ''brainwashing" m ethods ................... ... ........ ................. . Pa.I'agra.ph illustrates the level to which Mr. Jones is lowering his m agazine ........................ ............... ........... ... . ' 'Demonic complexity'':

just the words to describe Mr. J ones' soap opera ................................ . [340.2].

The TFPs express their gratitude to the selfless priests who give them valuable religious assistance .................... ...... ........... ,..

[340.3).

Why a whole soap opera a.bout something t hat 1s "pa.sse"? ................

(343.1).

The closing of The Ca.nad1a.n La.yma.n: Why such b1tter tears only eleven yea.rs later?

(343.2).

Sow suaptcion, defame and divide: the final goal of Mr. Jones .......... .

Final statement

Bibliography Index

"Every k ingdom dtvlded a.ea.inst itself shall be ma.de desolate. " The TFPs ca.ll their detractors to the union pointed out by the Divine Master as a condition for the v ictory of the defenders of the good cause ............... ......................................... .

Preface Fidelity magazine, of South Bend, Indiana, in its May 1989 issue (vol. 8, no. 6), published two extensive articles dealing with the TFPs as a whole-that is, all the autonomous Societies for the Defense of Tradition, Family and Property (TFPs), sister organizations existing in fifteen countries-but focusing especially on the American and Canadian TFPs. The first of these articles, "TFP: Catholic or Cult?" (pp. 22-29) , is by Thomas Case; the second, " The Cult, the Statue, and the Fall of the Canadian Layman" (pp . 30-44) , is by the magazine's editor, E. Michael Jones. These articles essentially repeat baseless accusations spread by other people and in other publications . Recently, some of these accusations were aired, without the least repercussion in Catholic public opinion, by the leftist-oriented National Catholic Reporter (Nov. 29, 1988, and Feb. 17, 1989). It is not without significance that they are now rehashed by a conservative publication. The American and Canadian TFPs sent Fidelity a concise letter, dated May 31, demonstrating, with some examples, the articles ' lack of objectivity and stating the intention of offering Fidelity's readers a detailed response to all the false and malevolent imputations made in those articles. That response is contained in this work.

* * * Some clarifications are in order before the analysis of Fidelity' s articles . The TFPs have always observed the principle of not entering into quarrels and disputes with similar movements. Founded to defend Christian civilization against the nefarious action of communism and socialism in the civil sphere and of progressivism in the religious sphere, they consider it disloyal and counterproductive to attack those who, with them, oppose the advance of common enemies. This principle is relevant more than ever today, when visible and invisible communism advance overwhelmingly all over the world . x vii

T HE TFP sÂˇ D EFENSE

Among other inconveniences, such quarrels oblige people dedicated to the good fight to lose precious time in the preparation of their own defense. The TFPs know this from experience. Considered as a whole , they constitute one of the largest networks of anticommunist organizations of Catholic inspiration in the world. It is not surprising, therefore, that they have frequently been the target of leftist defamation campaigns. Unfortunately, similar campaigns against the TFPs have also been carried out by conservatives and even traditionalists. Sometimes, those who appear to be immediately directing these campaigns are, in fact, people unwittingly manipulated in their good faith by others. The latter know perfectly well that the accusations ' absolute lack of substance will be proven when the TFPs defend themselves. Therefore, they know their onslaughts will fail. Why , then , do they launch such campaigns? A logical explanation may well be the desire to waste the TFPs ' time. For this very reason, the TFPs are reluctant to respond to such campaigns, preferring to let them die out by themselves. However, the present offensive, embodied in Fidelity's two articles, has a particular aspect in consideration of which the Canadian and American TFPs , those most especially attacked, are forced to answer in legitimate defense . Indeed, Fidelity appears to have had the objective of discrediting these organizations especially in Catholic and conservative circles of the United States and Canada. Why these circles? Because by the very nature of the TFPs , these are the milieus where they tend to expand and find more support . This campaign would aim, then , to block their possibilities of expansion and, if possible, to take away their means of subsistence.

* * * Fidelity' s two articles repeat defamations amply and completely

refuted in works and documents published by different TFPs. Thus , for ex ample, in response to an anonymous anti-TFP report that circulated in France in 1979 , the French TFP published the work Imbroglio, Detraction , Delire-Remarques sur un Rapport concernant les TFP (a volume of 332 typed pages, accompanied by a second volume of

102 pages with the appropriate documentation). The TFP's refutation was so complete that the anonymous author(s) of the report has not answered a single wor d to this day , ten years later. Stories similar to the French report's were spread in a letter , dated December 1 , 1982 , by John T . Armour, who frequented the American TFP for six months , but did not become a member . Originally distributed in restricted circles , the letter was later published in the Lefebvrist magazine The Angelus (Dicki nson, Tex as) in July 1983. x viii

P REFACE

The American TFP answered Mr. Armour's unfounded stories with a seventeen-page letter , which was distributed to those who showed interest in the matter. There was no rejoinder in this case either; the TFP's adversaries were reduced to an uncomfortable silence. In Brazil, a person who left the TFP described several facts of TFP life which he considered proofs of the accusations he made against the TFP in his letter severing relations. This letter presented several allegations from the French report plus some new ones, all of which ran in the same vein. Brazilian newspapers, which have leftists among their journalists , parroted his stories , which thus reached certain sectors of the public. The Brazilian TFP published two books in its own defense: The TFP 's Refutation of a Vain Onslaught , by a commission of TFP members (1984 , 2 volumes, 517 and 469 pages respectively); and Servitudo ex Caritate, by TFP member Atila Sinke Guimaraes (1985 , 302 pages) . In these books, the organization fully demonstrates that none of the facts presented by the former volunteer-that is, those which had really taken place and had not been distorted by him-were in any way contrary to Catholic doctrine or Canon Law . However, the Brazilian TFP did not want to release its defense without first consulting renowned theologians, moralists and canonists . Therefore , it contacted the Reverend Fathers Victorino Rodriguez y Rodriguez, Arturo Alonso Lobo and Antonio Royo Marin. * These three world-renowned Spanish Dominican authors gave enlightening written opinions-the first, on each of the works ; the other two, on specific points-affirming that the TFP 's refutation is entirely orthodox and in accordance w ith the norms of morality and Canon Law.

The biograph ical data below s u ffices to sh ow th e em inen t theol ogical qu a.l ifica.tion s of

the three experts cons u lted by the Bra.zilia.n TFP. Fr. Vic t or ino Rodriguez y R odriguez, O.P . Doc tor of theology. Professor a t t h e School

of Theology of San Esteban of Salamanca and a t t h e Pontifical Univer s ity of the sam e city; cont r act professor of t h e Superior Council of Scien tific Research of Spa in a nd ordi n ary of the Pont ifical Roman Acad emy of Theology. Au thor of m ore tha n 2 00 t itles on philosophy a nd theology . Former prior of the Mo n aster y of Santo Dom ingo el Real, of Madrid . Fr. Art uro Alonso L o bo, O. P . Doct or of canon law a nd reader i n theology . Professor of t h e Universit y of St . Thomas Aquinas (An gelicum) of Rome. Professor of t h e Sch ool of Theology of Sa n Esteban a nd the P ontifical University a t Sa la m a n ca. Direct e d the prestigious journal of theology and spiritu ality , La. Vida. So bren a.t u ra.1, fro m 19 56 u ntil his p re m a ture death in 1983 . Wro t e more than t wenty major works and innumerable articles on theological and canonical matt ers. With a group of professors of t he P ontifical Univer sit y of Sa lamanca, he p ub lished the celebrated Comenta.rios a.1 C6di go de Der echo Ca.n6nico (Comme n taries on the Cod e of Canon Law) of the dist ingu ish e d Biblioteca d e Autor es Cristian os (1963- 1964). Worthy of special mention is his doctoral thesis: L a.icol ogia. y Acci6n Ca.t61ica. (Laicology a nd Cat holic Action ) (Studium, Madrid, 195 5 ). Fr. Antonio Roya Ma.rin, O. P . Doctor of t h eology . P rofessor of the School of Theology of San Esteban , in Salamanca. A worl d -r enowned preac h er and writ er , his n u mer ou s wor ks on t h eology, morals, ascet ics and mysticism h ave a lready sold m ore t h a n h a lf a m illion copies. Many of the m have b een translated into ot h er languages. The Theol ogy of Christian

x ix

THE TFPsÂˇ DEFENSE

Perfection , translated a nd edited by Fr. Jordan Aumann, O.P ., was rec ently republished in the United States (The Foundation for a Christian Civilization, Mt. Kisco , N .Y ., 1987, 678 pp.).

The former volunteer's evasive rejoinders were so obviously insignificant that the public rapidly lost interest in the matter. All of the TFPs' refutations mentioned here can be requested from: American TFP, P.O . Box 121 , Pleasantville, N.Y . 10570; or Canadian TFP, P.O. Box 973, Station A, Toronto, Ont. M5W 1GB . They will be sent free of charge (postage and handling included) to the bishops, priests and religious who request them.

* * * After the reading of the two Fidelity articles (assuming the reader had the patience to read them from beginning to end), a question arises , implicitly in some minds and explicitly in others: What is the connection between the two articles? At first, there appears to be no connection. They seem to be two separate series of invectives. But when they are well analyzed, the connection becomes clear. Both articles have the same objective: to accuse the TFPs of being a "cult," and not just any "cult" (since some readers might not be sufficiently impressed), but "a dangerous religious cult, " as Mr. Case writes in paragraph 121 . The two Fidelity columnists merely divided the task between them . It fell to Mr. Case to "prove" via logic (that is, by means of syllogisms and supposed documentation) that the TFPs are a " cult ." Mr. Jones was left in charge of inducing the reader via psychology to "feel" that the TFPs are a "cult." Once Mr. Case has "proven" the TFPs have the characteristics of a "cult," the aberrations attributed to them in Mr . Jones' novel take on a certain appearance of truth. One who allows himself to be convinced by Mr. Case's article is inclined to accept what Mr . Jones writes as plausible if not certain.

* * * The title of Mr . Thomas Case's article , which also serves as the cover title , " TFP: Catholic or Cult?" calls for a commentary. Leaving aside the grammatical error (contrasting an adjective with a noun) , it should be pointed out that this title is slanderous in itself. A comparison will illustrate this affirmation. Suppose a newspaper publishes on the front page an article with this headline: "Mr. X: Honest or Thief?" Those who are well acquainted with Mr. X know he is a man of absolute integrity. Nonetheless, an extremely suspicious (or malevolent)

P REFACE

reader of the hypothetical article , or a reader who does not know Mr. X very well, could be left with a doubt in the back of his mind. He might think: " From the little I know of him, he surely isn 't a thief. But who can guarantee he may not have made some less-than-honest deals? After all, nobody poses a question like that without some basis. Where there 's smoke , there ' s fire ." In this way, the reputation of an upright person is harmed , whether or not the article presents any convincing proof. The calumny is hypocritically insinuated in the form of a question with an air of impartiality, when in fact no impartiality is present .

* * * Some people might still wonder: Why don't the TFPs sue such detractors? The answer has been given at the beginning of this preface: To avoid quarrels with similar movements . It is easy to see how leftists , enemies of the TFPs and of all the groups with goals similar to the TFPs ', would benefit from a pitched battle in the courts between their adversaries.

The TFPs will not sue such detractors unless the defamations reach such a point that they threaten our cause to a degree not yet reached. Furthermore , the TFPs are so confident of the ironclad logic of their refutation that they do not deem it necessary to waste more time proving they are right through legal action.

* * * Since it was impossible to disentangle the accusations made against the American TFP from those made against the Canadian TFP, the two organizations prepared this refutation together after consulting the other TFPs on the points concerning each one of them. The Canadian and American TFPs believe they have sufficiently covered all the points pertinent to this refutation. However, any reader who wishes a more detailed explanation of any point mentioned in this work, or any other point, may write to one of the TFPs. Bedford, N.Y., June 29, 1989 Feast of the Holy Apostles St. Peter and St. Paul The American Society for the Defense of Tradition, Family and Property The Canadian Society for the Defence of Tradition , Family and Property

xxi

P REFACE

Postscript This refutation was about to go to press when news arrived that Fidelity was preparing a double issue (July-Aug.) containing letters for and against the TFPs . This information was furnished by friends who had sent subscription cancellations to Fidelity and were urged by the magazine to wait until they had read the next issue. This refutation was held pending an examination of the new issue, which was received July 6 . Since there is nothing substantially new in the letters unfavorable to the TFPs or in Messrs. Jones and Case 's commentaries, no changes were made to this refutation. However, it should be pointed out that (in keeping with its practice?) Fidelity "edited out " this key passage of the American and Canadian TFPs' May 31 letter: "Given the limited dimensions of the magazine's letters-to-the-editor section, we asked ourselves what space Fidelity could equitably devote to this response. Paging through past issues of the magazine, we found letters up to five or even six columns long. So as not to exceed this limit, we are making this concise response-although the articles attacking us take up nothing less than 2:J pages of the magazine. Even so, our response is longer than we would have liked. "In such a necessarily condensed letter, it would be impossible to refute all the accusations-many of which are extremely serious-contained in those articles. 'l'h us, the American 'l'FP is preparing a detailed response which it will make available to the public within three weeks. 'l'hose interested in obtaining this answer may w ri t e to: A merican 'l'FP, P.O. Box 121, Pleasantville, N. Y. 10870." P erha ps Fidelity decided b eforehand tha t this complete refutation was "inconsequential , " as Mr. Case termed the French TFP 's refutation, whose mention was " edited out " of his article (Fidelity, July-Aug. 1989, p . 9 , col. 1) . Having thus hidden from his readers that the letter was only an introduction to a complete refutation, Mr . Jones could unabashedly affirm : " As one had come to ex pect , TFP strains at technicalities and ignores the substance of my article. "

A telegram has been sent to Fidelity requesting that its readers be given the censored information. A final observation: The American and Canadian TFPs ' letter was not limite d to " t echnicaliti es . " It raises m ethodologica l questions including points of morality , justice and law, such as accusing without giving the accused a hearing, disregarding the defense of the accused, and failing to properly inform oneself before publishing the accusations . Since he did not dare face these questions , Mr . Jones tries to minimize them by calling them "technicalities ." The TFPs wish to ex press their gratitude to all the priests and laymen who have written to Fidelity and to us manifesting their rejection of Fidelity's unjust attack.

xx ii

PARTI THE FUNDAMENTAL UNFAIRNESS OF MR. THOMAS CASE'S ARTICLE:

IT REPEATS OLD ACCUSATIONS AND IGNORES THEIR REFUTATION BY THE TFPs

Introduction l In the division of tasks between Fidelity's writers in their onslaught against the TFPs, it fell to Mr. Thomas Case-as already stated-to write an apparently responsible, objective and impartial article which would confer credibility on Mr. E. Michael Jones' novel. Now, what qualities are expected in a journalist assigned to write a truly responsible, objective and impartial article? Above all, he does not take a personal position in face of the facts or situations, limiting himself to transmitting them just as he gathered them from sources presumed to be trustworthy. Also, he does not restrict himself to listening to one side of the story, but always strives to know the other side as well, checking one and the other whenever possible with testimonies or documents not coming from the previously consulted sources. If he cannot establish the truth of the matter on the basis of the available information, a responsible and objective journalist abstains from circulating stories that may damage the reputation of another. Or, at least, he presents both sides of the story objectively and without bias, letting the reader make his own decision based on the information provided. As will be seen in the Commentaries of this refutation, Mr. Case is far from this journalistic model. He did not act with the least rectitude expected of a trustworthy journalist and, a fortiori, of a Catholic journalist.Âˇ His verification of the facts and situations was so superficial and lacking in objectivity-not to say one-sided and tendentious-that he used several documents and declarations offensive to the good name of the TFPs without presenting the TFPs' answers to them. His questions during a long telephone conversation with Mr. Mario Nava.ITO da. Costa, of the TFP Washington Bureau, on March 8, already betrayed the attitude of a person seeking clues to support a preconceived conclusion rather than striving to know the objective truth.

This excerpt from the telephone call is highly symptomatic: ThomaÂˇs Case: "Okay, let me see if I have anything else. I guess we covered everything tha.t I had in mind here." Ilario Navarro da Costa: "Yes, what else could there be? Well, you didn't ask me anything regarding 'bra.in washing. ' '' Case: "Well, no, I dtdn 't. It would be futile to a.sk you beoa.use you'd say that it doesn't happen."

Mr. Case's preconceived position is so obvious that no commentaries are necessary. *

* *

Mr. Case systematically disregarded the TFPs' past refutations of their detractors. He thus created the impression that the accused had implicitly admitted guilt by remaining silent. Such an omission is even more surprising in view of the fact that he received the English translation of the refutation of the anonymous French report of 1979 together with other publications from the American TFP. *

On March 16, the American TFP sent Mr. Thomas Case the following publlcationa: l. Im brogJ1o, De traction. Delirium: R8ma.rks on a Report About the TFPs, The American TFP, Pleasantville, N.Y., 1983. 2. "Brainwashing": A ~ t h Exploited by the New "Therapeutic Inau1s1t1on," The Foundation for a Christian Civlliza.tion, Mt. Kisco, N.Y., 1986. 3. Carlos Patricio del Campo, Is Brazll Sliding Toward the Extreme Left? The American TFP, Pleasantville, N.Y., 1986. 4. Fr. Victorino Rodriguez y Rodriguez, O.P., The TheoloB;Y of Peace, The America..n TFP, Pleasantville, N .Y., 1988. 5. Gustavo Antonio Solimeo and Luiz Sergio Solimeo. The Atheistic a..nd Psych1atr.Jc "Inquisition" of the Twentieth Century: Labelling as "Cults" Movements It Aims to Destroy, The Foundation for a. Christian Civilization, Mt. Kisco, N.Y., 1989, unpublished manuscript. 6. American TFP infol'mation brochure. 7. TFP Nawsletter (several issues). 8. Bulletin on the 15 TFPs (several issues). 9. The American TFP's Clipping Service, Special Report: Liberation Theology, July 1988. 10. Advertisement against the film The Last Temptation of Christ, published in The New York T1mes on August 11, 1988. 11. Advertisement containing papal teachings against a.bortlon, published in The Washington Post on January 23, 1989.

In addition to the French report, Mr. Case uses unspecified "corroborating sources" (paragraph no. 135). By the tenor of his exposition, it is clear that one source is the already-mentioned letter of Mr. John T. Armour. Mr. Case had that document when he contacted the TFP in Washington but did not bother to ask if the organization had responded to its allegations. The American TFP had completely refuted that denunciation, as stated above. The refutation would have been promptly sent to Mr. Case ifhe had

â&#x20AC;˘

mentioned the Armour letter when he called the TFP Washington Bureau. The same holds regarding a bishop's opinion concerning a litany that Mr. Case transcribes meticulously (nos. 139-143) without mentioning that this opinion had also been refuted. He could, of course, allege he does not accept the arguments and documentation in the TFPs' refutations. However, in this case, he should mention these arguments and say where and why he disagrees with them, and validly impugn the documentation. Mr. Case, however, does not take the trouble. He simply disregards the clarifications courteously given him over the phone as well as the abundant bibliographical material sent to him. Basing himself solely on the testimony of third parties, he accuses the TFPs of blasphemy, heterodoxy, violation of ecclesiastical laws, extravagances and perverse designs of all kinds, inciting the assassination of popes, bishops and priests, the practice of "brainwashing" and, in short, of being a "cult." Furthermore, Mr. Case omits circumstances that would weaken the reliability of his witnesses in the eyes of more than a few readers. Thus, he cites three times the testimony of Rev. Richard Williamson and invokes the authority of Bishop Antonio de Castro Mayer, but carefully avoids mentioning that both of them were declared schismatics and excommunicates by order of John Paul II on account of the epiScopal consecration without pontifical mandate in Econe on June 30 of last year.

As a result of his one-sided research-inspired by gratuitous and prejudiced animosity toward the TFPs-the information and evaluation Mr. Case presents bear the mark of irresponsible and unreliable journalism. The reader is invited to confirm the accuracy of the above observations by accompanying step-by-step the Commentaries that follow.

FIDELITY

'r:l'P: DA'l!BOLIC OB CUL2''1 by Thomas Case [101]. You may .have seen t.hem marcb.Jnt down Broadway in New York City, protesting The Last Temptation of Christ. Or a, couple ofyea.rs a.go demonstrating aga.1.nst the blasphemous French f11m, Hail Ma.ry. A disciplined army of well-dPessed young men, auress1Tely Catllol1c, we8.I'ing rad capes, b.ol(UnA ala.ft 'br1ll1anily colored pennants picturing a gold lion rampant on a crimson field. Depending on your point of vtew, t.he 1118.ht may have b-n st1rr"1/I or lucUcroaa, or both at o.nce. Who are they, these si,ectera h:om Uu, fourteenth century, these palad1.ns ot a past or

t'Dture me4.feval dream?

COMMENTARY

[101.1). "AUress1vely Cat.ho11c,"-What precisely does the author mean by this expression? One must exclude, as absurd and unreal, the hypothesis that Mr. Thomas Case wants to say that the members, volunteers and supporters of the various TFPs try to force others to become Catholic. He must mean something else. Since those who serve in the ranks of the TFPs are proudly Catholic, their categorical profession of the Faith may possibly offend some who would prefer a liberal Catholicism, that is, one compliant with the errors of our time. Would that be what Mr. Case means by the "aggressiveness" of the fearless and spotless practice of Catholicism characteristic of the TFPs? However one interprets the expression, the fact is that the author cunningly placed it right in the first paragraph of his article as if to indicate that the TFPs a.re made up of Catholics with peculiar characteristics. He does this aiming to subliminally prepare the reader to opt for the second element in the article's title: "'l!FP: Oatb.ol1c or Cultf'"

[101.2]. "'J!.lle sJ.tht may .have been st1rr1q or 1ud1crous, or both at once. "-Right from the beginning, the author uses language carefully calcu-

lated to project an unfavorable image of the TFPs 1n the mind of the reader.

[101.3]. "Specters from the .fourteenth century, . . . paladJns of a past or future medieval dream."-The expression "specters .from the fourteenth century'' is another example of the tendentious phraseology the author uses to turn his readers against the TFPs. By speaking of a "past" or "future medieval dream," apparently the author wishes to exploit the anti-medieval prejudice still affecting many people today. It seems he does not know that the Middle Ages have fortunately been rehabilitated by some of the most authoritative historians.

See, among others, the books of the erudite French historian Regine Pernoud, who wrote

Glory of the Medieva.1 World and Pour en Finir a.vec le Moyen Age; and the works of Prof.

Georges Duby. of the College de France, who is considered one of the gl'ea.test medievalists of our days: La. Societe du XIe. et XIIe. Siecles (1960}; L 'Europe des Gatheara.les, 1140-1280 (1966); L'An Mil (1967); Adolescence de la Ghretiente Occidenta.Ie, 980-1140 (1967); Des Societes Medteva.les (1971); Hommes et Structures du Moyen Age (1973); The Age of the Cathedrals: Art a.nd Society, 980-1420 (1977); The Three Orders: Feudal Sooiety Imagined (1978). Georges Duby. ln collaboratton with Jacques Le Goff, a.lso edited the famous oolloquy Famille et Parente da.ns 1 'Occ1dent Medieval (1977).

Long before current historiography rehabilitated the Middle Ages, Pope Leo XIII had said the whole truth about them in a famous passage: "There wa.s a. time when the philosophy of the Gospel governed the States. In that epoch, the influence of Christian wisdom and its divine virtue penetrated the laws, institutions and customs of the people, permeating all the categories a.nd all the relations of civil society. Then the Religion instituted by Jesus Christ, solidly established in the degree of dignity due to it, flourished everywhere, thanks to the fa.var of Princes and the legitimate protection of Ma.gistra.tes. Then, the Priesthood and the Empire were united by a ha.ppy concord and by the friendly interchange of good offices. So organized, civil society gave fruits superior to all expectations, whose memory subsists and will subsist, registered as it is in innumerable documents that no artifice of the adversaries ca.n destroy or obscure."*

Encyclical Immortale Dei, 11/1/1885, Bonne Presse, Paris, vol. 2, p. 39.

The TFPs do not wish a mere return of the Middle Ages. However, they do believe that the ruling principles of that historic epoch-which are found in the Decalogue-can and must be reestablished in society since they express the only proper order in human relations. To maintain that these principles will not be reestablished is to hold that neither the natural order nor the Ten Commandments will rule again over the face of the earth and, therefore, that the Revolution* has triumphed forever,

or in other words, that Satan has triumphed over God-which is absolutely inadmissible.

The term Revolution is used here as defined in Plinio Correa de Oliveira's Revolution and Counter-Revolution (The Foundation for a Christian Civilization, New Rochelle, N.Y., 1980, 2d ed., Introduction, pp. 18-20).

Therefore, the restoration of the fundamental principles which inspired temporal order in the Middle Ages, as well as their full blossoming in institutions of the highest perfection, is not a "dream" but a goal to which no authentic Catholic truly confiding in God can cease to aspire.

FIDELITY

[102]. Their a:tnc1al name is the Bac1ety :tar the .De:tense ar 2'rad.tt1an, :ra:rn1Iy and Property, better known as the TFP. Headquartered in Brazil, the organization ha.s aenters in at least 12 countries. In some of these countries the na.me is different, perhaps to 1J1ve t.he Jm:pressJon o:t local autonomy, perhaps to conhse t.he i,rocess o:t 1dent1ncat1on. In Spa.in, for example, the TFP 1S known as the Covadonga Cultural Society. In Bolivia the title is Young Bolivians for a Christfan Civilization; in Canada 1t 1s variously TFP or Young Ca.na.d1a.ns for a Christian c1v111zat10n. An alternative name in the United States is Foundation for a Christian Civilization. In addition to these, there are TFP oranches throughout most of La.tin America, 1n France, and 1n Rome. According to Mario NavB.I'ro da. Costa., the TFP "nuncio" 1n Washington, the organization has recently moved into Australia., New Zea.land, the Philippines, and India.. The world center .in Brazil has some 1500 to 2000 fully-dedicated, full-time members, and the V8.I'1ous national branches have anywhere fI'om 10 or so 1n the last-named nations to over 100 1n Spa.1n. The American TFP, headquartered in Bedford (Westchester County), New York, has some 100 to llO. Part-t.ime members, friends, and collaoorators bring the number to many thousands in Brazil, in every major city. TFP ''friends'' .in the United States a.re said oy Dil'ector of Communications, Steven Schmieder, to number some 22,000, with TFP publications like the .American TFP Newsletter going to some 45,000 Americans.

COMMENTARY

[102.1]. There is no association whose

0:t:t1c1al name,, is the "Society :tor the De:tense o:t 2'radit1on, Fam11;y and Property." There do exist fifteen autonomous Âˇsister organizations, each with its own designation, which in some countries does not include "Tradition, Family and Property." Nevertheless, it is entirely gratuitous to assume that this difference in names perhaps exists "to g1ve the 1mpress1on o:t local autonomy" or "to con:tuse the process or 1dent1:11cat1o:n.." What need have the various TFPs to hide their "1dent1t'1cat1o.n," they whose members and volunteers proclaim their motto, "Trad1t1on, Family, Property,'' with all their strength everywhere they act? Further11

more, they manifest their interrelationship by using the same symbols (capes, standards, etc.) in their respective countries. The author himself describes in his first paragraph the "sl.gb.t" of each appearance of the American TFP in public, "b.old1J16 aloft 'br1ll1a11tly colored _pen.nan ts." He even supposes the reader already "may have seen t.hem marcb.1ng down Broadway." How can anyone imagine that associations which display themselves so ostensibly would employ at the same time elementary stratagems to "confuse t.he process o.t[their] 1dent1.t1cat1on"? Mr. Case apparently does not realize the callowness of his suppositions, which contradict each other from one paragraph to the next. The founders of the Spanish TFP wanted to use the name Tradition, Family and Property right from the beginning of the organization in 1971. However, since Spanish laws during the Franco regime forbade the adoption of names similar to those of foreign associations, they chose the name Covadonga Cultural Society in memory of Covadonga, where the glorious Spanish war of Reconquest against the Moors began in the eighth century. In 1983, the laws having been changed, they assumed the name Spanish Society for the Defense of Tradition, Family and Property-Covadonga. They retained the word Covadonga precisely to facilitate their identification, since the public knew them by that name during the preceding twelve years of action. In Bolivia, the group which gathered to promote the principles of Christian civilization considered it inappropriate to adopt the name Bolivian Society for the Defense of Tradition, Family and Property, because such a name could have appeared pretentious since they were so young and so few. They chose the name they have kept until today: Young Bolivians for a Christian Civilization. The founders of the Young Canadians for a Christian Civilization chose this name for a similar reason. According to their statutes, they could only carry out cultural and educational activities. Later there appeared occasions for them to take public positions in defense of Christian civilization on matters which, according to Canadian law, were considered of a political nature (related to the polis [city], and not to be confused with partisan political activities). Therefore, a new association was formed with the name Canadian Society for the Defence of Tradition, Family and Property, with its own statutes and board of directors. This was done with meticulous respect for Canadian law. What is strange, mysterious or deceptive about this? Do not industrial and financial organizations, as well as cultural and civic associations of all sorts, do the same all over the world? Frequently the same financial, civic or cultural entity sets up a specific association suited to a new goal or activity. This is the most natural and legit:i:Inate thing in the world.

In the United States, two distinct associations were also established: the Foundation for a Christian Civilization, Inc., and the American Society for the Defense of Tradition, Family and Property; each one with its own specific purposes, board of directors, and statutes registered with the competent state and federal authorities. The links between them are clear, and there is no reason to imagine that they may be hiding from any "process of ldent1:t1catlon." Mr. Case would have done well to ask each TFP (since he wanted to attack them all) why it chose its particular name. Had he done so, he would have avoided being embarrassed by simple explanations that disprove his Machiavellian suppositions.

[102.2]. As for the very real autonomy of each TFP, see Commentary no. 162.1.

FIDELITY THE FOUNDER [103). The founder, d.ireator, and sp1ritual leader of th.is interaontinental network is the Bl-year-old Plin.io Correa. de 01:iveira, son of a coffee ple.ntat.ion-owning family, born in Bao Pa.ulo in 1908. Active a.s a, youth in the Marian Congregations forming .in Brazil in the 1920s, he was instrumental in founding University Catholic Action at Largo de 8. Fra.no1sco La.w Sohool 1n Sao Paulo. He graduated from this institu t.ion .in 19.30. [104). In that sa.me year a military coup had brought into power a. "provisional government" hea.ded by Getti.1.io Vargas. For a couple of yea.rs Vargas staved off pressure to hold a Constitutional Assembly, but in 1932 a "legalistic" or "constitutional" revolt in Sii.o Paulo forced his ha.nd. In prepa.ra.tlon for this assembly, Plinio helped organize a.· Catholic Electoral League under the auspices of Sao Paulo Archbishop Leopoldo e Silva. As the League's candidate, Plinio at the a.ge of 24 wa,s elected to the oonstit u tionaJ convention in 193:J. Due to the Ca.thol1c party's efforts, the new Braz111a.n constitution wa.s to contain provisions for a.nti-dlvorce legislation, religious instruction in public schools, and voting rights for religious. [105). Plinio was defeated in a return bid for a. seat in the legislature- apparently lie had angered a J)Ower.ful CatboUc prelate-and the next year we find him teaching history at a branch college of the University of Sao Paulo. Later he was to teach a.t two other 8§.o Paulo institutions which subsequently became part of the new Pontifical Catholic University in Sii.o Paulo. 1

l. Short biographies of Plinio Correa de Oliveira. appear in Tra.dtticm, Family, PropeI'ty: Half a Century of Epic Anticommunism (Mt. Kisco, NY: Foundation for a Christian C1v111za.tion, 1981). pp. 36.3 ff., and in Plinio'sRevolution and Counter-Revolution (New Rochelle, NY: Foundation for a Christ1a.n Civilization, 19B0), pp. 174 ff, The former book also contains • cleta1Ied .h1story o:t t.he sel:t-tlor1tyhlg 'l!'l'P v1ewJ)o1.nt.

r:r:,,

all, o:t course, t'rom a

COMMENTARY

[105.1].

"Appa.re.ntly he [Plinio Correa de Oliveira] had auAered a power:tul Cathol1c prelate."-No one in the Brazilian TFP knows what Mr. Case is referring to with this statement. In fact, the Archbishop of Sao Paulo, Dom Duarte Leopoldo e Silva, considered that there was no further need for the Catholic Electoral League to run candidates for the regular session of Congress since the League's demands had been met in the Constitutional Convention. (The Archbishop himself affirmed that Plinio Correa de Oliveira's work had contributed in an important way to this success.) Plinio Correa de Oliveira, refusing insistent invitations to join the large secularist parties, ran as an independent candidate. His total vote, the largest of all the independent candidates, was almost enough for reelection. It is widely known in Sao Paulo that Archbishop Duarte Leopoldo e Silva maintained until his death the best of relations with Prof. Plinio Correa de Oliveira.

[105.2]. "A detaJJed

h1story of the 'l!FP, all, of course, from a self-glor1:fy1ng '.rFP v1ewpo1nt" (footnote 1).-The book in question, Tradition Family Property: Half a Century of Epic Anticommun1sm (The

Foundation for a Christian Civilization, Mt. Kisco, N.Y., 1981, 468 pp.), hereinafter referred to as Half a Century of Epic Anticommunism, also records the reverses the Brazilian TFP suffered in the course of its history. It is a documented and objective book and not a boastful and unsubstantial self-glorification as Mr. Case insinuates. Its style is that used by every serious institution in the writing of its own history and by commercial or industrial firms in the preparation of their annual reports. Objectors must disprove the facts resulting in what they call the institution's self-glorification. Mr. Case fails to do this.

FIDELITY

( 106j. So far we see a young man of profound Catholic devotion, intellectual ca,pabllity, and orga.n1z1ng skill. In August 1933 he was made direwtor of Legiona.rio, the journal of the Marian Congregation of Santa Ceailia, and it wa.s here that the nucleus of the later TFP was formed. Writing for this magazine were Msgr. Antonio de Castro Mayer and Fr. Geraldo de Proew;a Bigaud, two ecclesiastics who were to rema:in oollea.gues of Plinio and collaborators of the TFP for several decad6s. Both were finally to have a. falling out with Plinio, but these happenings will be discussed later in their proper place. [107]. ThB Legionario soon became the sem:i-off:icia.1 organ of the Archdiocese of Sao Paulo. From the very beginning, 1ts program was an unrelent1nlf attac.k on

Communism, on "revolutionary tendencies in centrist movementa," 2 and on tile

e.xtl'emâ&#x20AC;˘ JUght. (It should be recalled that in the 1930s, essentially secular totalitarian political movements of both the extreme Left and extreme Right were contending for power not only in Europe, but also in the Americas, and espec1ally in Latin Amer1ca.)

But 1t 1st.he phrase "revoJnt1onary tendencies" that 1st.he Jcey to unders&:and1q tbe '1:71'. U tbe attac.k 1s, broadly spea.Jc1q, on Bltht, Left and Center, there .Ls little room :tar concord w1t.h any :force in the political B,1M1Ctr11m1 t.he e:l:ter;t 1s ta 1Bolate. Further, tbe determ1nat1on o:t "tendencies" 1s a .h.fl.hly speculat1ve undertaJc1JJ.A, a.nd 1.n praatice w111 amount to a 1'orce:tv.J personalJty dec1d1nt what .he l1Jces and what .he d.fs11Jces, and plac.fq evarytJJ.int .he d1sl1Jces Jnto the camp o:I t.ha enemy. If this seems to rea.d too much into the phra.se "revolutionary tendencies in centrist movements," the conf1rmat1on will come in due time.

2. Tradition, Family, Property (hereinafter designated TFP).

COMMENTARY

[ 107.1 ]. Legionario's "program was an unrelenting attack on Comâ&#x20AC;˘ munism, on 'revolutionary tendencies 1n centrist movements,' and on the extreme BI.Aht..â&#x20AC;˘. If the attack is, broadly speaJdzt4, on Bl.A.ht, Left and Center, there 1s little room for concord with any force 1n the pol1t1cal spectrum: the effect is to isoJate."-Isolation from society is one of the characteristics the anticult movement attributes to "cults." For that reason, Mr. Ca.se uses this sly argumentation to lead the reader to believe that since its beginnings with Legionario the Brazilian TFP-and by extension, the other TFPs-has tended to isolate itself. However, Mr. Case did not understand correctly what he read in Half a Century of Epic Anticommunism (p. 372). The passage he cites says that Legionario's fight was against communism, the extreme right, and the "revolutionary tendencies in centrist movements." In other words, Legionario opposed the center when the latter leaned to the left. But this is not always the case with the center. There are also counterrevolutionary tendencies in it, which in certain circumstances can be stimulated. This is why most of the statements, declarations, manifestos and dozens of books by the various TFPs are addressed to the sectors of centrist opinion interested in opposing the communist onslaught. By this means, the TFPs have often impeded the advance of communism and the slide of centrist sectors toward the left. The TFPs do not attack the center when pointing out the leftward shift of some of its segments that draw the whole center behind them. Rather, they show the danger the center runs of ceasing to be the center and allowing itself to be devoured by the left. Likewise, the TFPs do not work for the destruction of the right by pointing out revolutionary tendencies in it, but rather alert it to a dangerous internal process which would lead it to cease being the right. The TFPs' attitude regarding the center and the right is one of benevolent and sympathetic neutrality, alerting them so they will not lose their identity. This is their policy toward rightist movements with

whom understanding is possible. With rightist movements such as Nazism, an understanding is impossible because of their very nature. Therefore, there is much "room for concord" with many currents • ''Jn thepolit1calspectrum.''The attitude of the TFPs is one of cooperation and not isolation. The history of each TFP, recorded in its publications, proves this.*

In addition to Half a Gentucy of Epic .Ant1commun.iBm, see Med1o sJglo de epopeya antJcomunJsta, Editorial Fernando III el Santo, Madrid, 1983, pp. 27-145, which includes a. history of tile Spanish TFP.

[107.2]. ''2'he phrase 'revo1ut1onary tendenc1es' ...

1s the key to understandJng the 7!7P. ... 7!he determ1.nat1on o;f 'tendencies' 1s a highly specuJ~ative undertaking, and in practJce will amount to a £orce:tu.l personality dec1d1ng w.hat .he 11kes and w.hat he d1sl1kes, and placing ever;yt.h1ng .he d1sl1kes into the camp o-L the enemy."-

The writer "settles" here, with one stroke of the pen, a delicate and elevated matter. In fact, the TFPs have never taken a single position that was not based on the traditional doctrine of the Catholic Church. "L1.kes" and "d1s111ces" have nothing to do with it. Discerning "revoJutJonary tendencies" in a given movement does not stem from subjective factors, but from analysis in light of Catholic doctrine. It is only natural that the TFPs draw conclusions of a practical order from principles taught by the Church. If the accuser believes that some of these conclusions contradict the Church's principles, he should point them out, say where and when they were published, and explain why he thinks they are in contradiction. When he fails to do this, and confines himself to generalizations, his affirmations are hollow. They make no sense and deserve no attention. Of course, Mr. Case cannot help but generalize since he apparently did not read much of what the TFPs have published. He did read Half a Century of Epic Anticommunism. He quotes from it several times (and cites anti-TFP accusations from it while systematically ignoring the accompanying refutations!).

FIDELITY

(108]. In the late 1930s Catholic Action made its appearance 1n .Braz11. What was now known as tlle Leg:lo:nario group opposed wb.at 1t co.nadered i,ro/P'ffs1vut, e,talitar1a.n, a.ad Uberal te.nde.nc1ea 1.n C.tb.oHc Act1o.n a.nd in the early lobbyintts for 11turg1cal reform. zt attacked Jacaun lll'ar1ta1n'• aue,-ed i,hnosopb.1clll accommodatloil of Jelt1st .,,,orkera' movement• 1n 7ra.ace (which had offshoots 111 La.tm America). rt attac:Jted the whole "moder.nu1n8" program or t.he 11turg1oal movement, whfah

included eliminating Mar1an devot1onB, d1m.1n1shing the distance between priest and laity, and downgrading the practices of private prayer and Communion outside of Mass. Behind the liturgfoa.l movement, the Legionari.o g.roup {and many others, of course) d.1scerned a. denial of true Catholic spirituality, especially in the &Z'ea.s of "fleeing oocas1ons of sin [and] flghting against one's disorderly passions." 3 3. TFP p. :375.

COMMENTARY

[108.1]. It is clear that in this first struggle related by Mr. Case, the Legi.ona.rio group was committed to the defense of the traditional doctrine of the Church. In this struggle, Prof. PUnio Correa de Oliveira's book In Defense of Catholic Action played a major role. Far from defending the author's arbitrary tastes, the book so upheld the doctrine of the Church that it was honored with a foreword by the Apostolic Nuncio to Brazil, Archbishop Bento Aloisi Masella, who was later ma.de a cardinal. It also received a letter of praise written 1n the name of Pius XII by the then â&#x20AC;˘ Substitute for the Secretariat of State, Msgr. Giovanni Batista Mantini, the future Paul VI. As usual, Mr. Case omits this information easily found in Half a, Century of Epic Anticommunism (pp. 378 and 390-391), which even includes the facsimile of the letter from the Holy See (written in Latin) and its translation. Mr. Case "did not see it." Prof. Plinio Correa de Oliveira also received letters of support from twenty Brazilian bishops (a considerable number considering that at the time Brazil had only seventy-three dioceses) and from the Provincial of the Jesuits. This is one more proof that the book's accusations against Catholic Action were neither subjective nor arbitrary.

[108.2]. "!'he Legionirio group opposed. what 1t considered progress1v1st, egaUtarJan, and liberal tendencies 1n Catholic Action. ... It attacked Jacques .lfar1ta1.n's alleged pllilosopb.Jcal accommodation of leftist workers' movements Jn .Prance. "-Mr. Case presents the position of the Lagiona.rio group in face of the explosion of progressivism in Brazilian Catholic Action and the philosophical positions of Maritain as if it resulted from gratuitous elucubrations of the newspaper's writers. His use of expressions such as "what Jt considered . .. tendencies" and "aJJeged . .. accommodation" is tantamount to saying that their criticism was merely subjective. But the Legiona.rio group presented proofs and arguments to justify its criticism. Mr. Case should demonstrate that those proofs and arguments were invalid. This he does not do.

[108.3]. "It [the

Legionario group] attacked t.he whole •modernuJna' program of the 11turg1cal movement."-The expression "attacked t.he whole . .. program" implies a unilateral attack by a group that did not want to see anything good in the program. Now, Legionario attacked real and not imaginary errors. Fidelity's writer must prove that some errors pointed out by Legionario did not exist if he wants to show that the attack was biased.

FIDELITY

[109]. 7'.IUt opi,osltion to lefi1Bt tnnuence i.n Catholic Action, c11Jminat.f.n& tn t.he pabJJcatJon al P11nio's In Defenae of Catholic Action ill 1943', caUBed a storm al i,ratest. Pllnio and the rest of the Legionario group •ere ostracised by most of the Brazilian Catholic world. ('J'his 1s accorcUq ta t.he TJ!'P's own Jiieratare.J In 1945 Msgr. Castro Mayer was moved to a parish 1n Belem, a city near the mouth al tb.e Amason fa.r to the north. In 1946 Fr. Bigaud was transferred to Spain. In 194'7 what remained of the Legionario group, having lost its ecalesiastical support, withdrew from the pa.per, and went, as it were, into exile. There were nine left in the group, and these nine went underground, pra.y1ng together, studying together, and a.bsorbtng the ideas of their leader Prof. Plinio. It was in th1s t.h.l'ee-yea.r period of exile that an ever-tightening bond of mind and soul was formed that sventually became the driving power behind the TFP. Here t.he /IZODJJ concentrated 1tsel:t 1nto a :fierce devot1011 to Our Lady according to tb.e i,rescr1pt1ons ol St, Louis de llfo.nt.ton, deveJo_ped its r1/fi,d _polemic aga1nst Communism, socialism, li"beral:fsm, a11d democracy, and attached. 1tsel:t i:o the musqu of .Fatima. 4 4. TFP pp. 382-386.

COMMENTARY

[109.1]. "7'.he

oppos1t1on to le:t'tut 1n.tluence 1:a Cat.hol1c Act1on, culminating 1:a the publ1cat1o:a of Pl1:a1o's In Defense of Catholic Action in 1943, caused a sto.rm a:t' protest."-Mr. Case systematically

omits anything that could possibly throw a favorable light on the Brazilian TFP or any of the other TFPs, as one sees in this specific point as well as in the whole course of his article. He speaks of a "storm o:t' protest," but does not refer to the very prestigious episcopal letters of support mentioned in the Commentary on the previous paragraph. However, the names and positions of the prelates who wrote them are listed in a long footnote of Half a Century of Epic Anticommunism (p. 379), which Mr. Case used as a source for this and other accusations. The partiality of Fidelity's writer could not be more flagrant.

[ 109 .2]. It is true that the members of the Legionario group ·"were ostrac1sed"by opposing bishops, whose number grew in the course of the years. The writer adds: ' 4 7'.hJs 1s accord1:ng tot.he '.l!'l'P's own literature."

Hvwever, to be impartial, he should have referred to the foreword by the Apostolic Nuncio, the letter of praise from the Holy See, and the support of twenty Brazilian bishops mentioned in "the rFP's own 11terature" (cf. Commentary no. 108.1). Reference to these documents is essential in any objective treatment of the life of Prof. Plinio Correa

de Oliveira. Mr. Case's failure to mention them is inexcusable in view of their capital importance in the controversy he discusses.

[109.3]. Knowing that their doctrinal position was correct, and assured of this by the documents of the Apostolic Nuncio Masella and Msgr. Montini (cf. Commentary no. 108.1), the members of the Legionario group nevertheless displayed an exemplary resignation in face of the situation to which they were reduced. Mr. Case does not give due emphasis to this in the four last sentences of paragraph 109. He gives the impression that the Legiona.rio group, having been ostracized and silenced, became obsessed with its situation, as if ostracism were sufficient grounds to raise such a suspicion.

[109.4). "Here

the group concentrated 1tsel:f 1nto a :f1erce devot1on to Our Lady accortUng to the prescr1pt1ons of St. Louis de .ll'o.n t:fort, developed its r1g1d polemic aga1nst Comm un1sm, soc1al1sm, 11beral1sm, and democracy, and attached 1tsel:C to the messages a:f Fati-

ma. "-What would be ":f1erce" about the devotion that the author himself affirms was "accord1JJ4 to the prescr1pt1ons of St. Lau1s de .Montfort"? Can the methods of a saint be ":fierce"? The writer speaks of a "rigid polemic." Why does he not speak of a coherent, courageous, frank and fearless polemic? "BJa1d": What does Mr. Case mean? That this polemic was marked by a blind and fanatical intransigence? In fact, what characterized Legionario then and characterizes all the TFPs today is a steadfast fidelity to the traditional doctrine of the Church. Not even Mr. Case cites proof of anything else. By the way, this censure of rigidity in anticommunist polemics seems out of place in a review that is considered conservative. How can a polemic against an adversary as ferocious and unyielding as communism be anything but rigid?

FIDELITY

STRATEGY OF THE TWO TRUTHS [110). Poaa1b1y also, 1a those dar.k days or aban4onme.llt and perce1ve4 _pe.rsecat1on, 'l'7P develo,Ped a "Stratety o.ttJle 2'wo rrut.11..s": t.he truth as told to the irredeemable onts.icle world (1Ju:I11d1D6 t.11.e world orpr1uts) and t.1u1 trut.11. known only to 1n1tfates.

COMMENTARY

[llO.l]. "Possl.bly also, 1n those clarJc days o:r abandonment and gerce1ved gersecut1on, 7!7P develoged a 'Strategy of the !l'wo 1'rut.hs.' " "Possibly": Mr. Case raises an hypothesis here that is entirely gratuitous. What is it based on? Nothing. Does a. responsible author have the right to vent an hypothesis based on nothing? And why "gerce1veclgersecut1o.n"when the author himself describes how the Legion&rio group was submitted to general ostracism from Catholic circles?

[ll0.2]. According to Mr. Case, the TFP uses the "Strategy of the 'J!wo 'J!rut.hs"; that is, "the truth as told to the 1rredeemable outs1de world (1nclud1n, tJJe world o:fgr1ests) and. the truth known only to 1nl.tl.ates." Since this accusation is so fundamental to Mr. Case's argumentation, he should prove it entirely. Mr. Case, however, by no means does so. This accusation of the "two truths" is a mere repetition of an old calumny that longstanding adversaries of the TFPs have reiterated from time to time despite its refutation by the targeted organizations. Although variously stated, the accusation basically affirms the TFP is an organization that in fact does not aim to defend Christian civilization against communism. Rather, it is a tenebrous "cult" formed to satisfy the raving pride of a founder who, on the basis of doctrinal conceptions condemned by the Church and by means of rites forbidden by ecclesiastical law, has himself and his mother worshipped as saints. Thus, the whole anticommunist effort of the organization would be a charade, a sham. Those who have experienced the worry, fatigue a.nd risk entailed in activities like those of the TFPs realize how much disinterested sacrifice, complete abnegation, and dedication of all one's time over decades-in short-how much unblemished sincerity is involved 1n this struggle to preserve Christian civilization from the communist menace. On the other hand, the character of the founder is one of the principal credentials of any association, movement or school of thought. Organizations naturally promote the founder for their own good, above all, when they are new and the founder is already well known. Thus, every organization legitimately tends to make its founder or inspirer known and honored. The TFPs are not exceptions to this rule. Their behavior on this point is no different from that of so many other organizations which no one considers sectarian. Prof. Pl1nio Correa. de Oliveira's whole life has been a model of Catholic virtue, as evidenced by all his public and private activities. llo1i even. his calumniators have ever dared to say anything agaiJ1Bt

his private life. If all his works help convert non-Catholics to the Church and increase the fervor of Catholics for the Papacy, Holy Church, the sa.ints, Our Lady and Our Lord Jesus Christ, then it is totally absurd to imagine that the instrument of such good has no other objective than establishing a cult to himself. If that were his objective, his action could not produce the fruits it does, according to the criteria Our Divine Savior left us: "By the fruit, the tree is .known" (Matt. 12:33). As for the acknowledged intellectual gifts of Prof. Plinio Correa de Oliveira, see Commentary no. 148.2. An impartial analysis of the facts leads to a conclusion diametrically opposed to that of the TFPs' detractors. Anyone who elevates another to a greater degree of love of God merits gratitude and admiration. To equate this gratitude and admiration with a "personality cult" is to allow oneself to be swayed by malevolent, superficial and tenuous stereotypes. It would be an even greater error to confuse this recognition with an illicit cult of dulia. The aforementioned books of the Brazilian TFP (cf. Preface), endorsed by the favorable opinions of world-renowned Spanish theologians consulted by the organization, make this very clear. Thus one more prop falls from the fragile argumentation with which Mr. Case seeks to show that the TFP is a "cult." Since Fidelity's writer makes special mention of the "world of prJests" as being duped by the supposed ''Strategy a:f the 2'wa 2'rut.hs," it seems fitting to reproduce here the testimony of a distinguished and learned priest, Fr. Enrique T. Rueda. In an open letter of May 16, 1989, he affirms: "In a.11 the years I have known the TFP I have not seen one shred of evidence that any of the accusations leveled against it by Fidelity are true." "The editors of Fidelity," Fr. Rueda continues, " ... contend that there are two 'truths' in the TFP, that in secret its members believe in bizarre ideas. Anyone who disagrees with Fidelity in its appraisal of the TFP is by definition either in bad faith or has been duped. As you will a.pprecia.te, if you a.ccept the logic of Fidelity there is no way of convincing Messrs. Jones and Ga.se that they are wrong. The problem of their argument is that they offer not one soin tilla, of evidence that the members of the TFP believe anything but wha.t you and I know to be truth by virtue of our faith in God and the Church."

FIDELITY

[ill]. The wa.y out of the darkness began with the "rel1abil1tat1on" of the two friendly bishops. In 1947 Pope Pius XII appointed Fr. Stgaud to the b1shopric of Jace.rezinho (a. town some 200 miles west of 8/i.o Pa.ulo), and ill 194B Castro Mayer WB.S .made bishop of Campos, a c1ty near Rio de Js.aeiro. The two priests, now bishops, were, so to speak,

J,ac.k m 'llle aeJpJ,orllood. In 1951 Castro Mayer established the ma.ga.zine Catolicismo, and virtually turned it over to the direction of Plinio and hiS group. Accordtng to TFP literature, the program of Catolicismo wa.s "to alert the public and encourage them in the struggle a,ga.inst the fa.ctors of religious, moral and cultural deterioration stemming from contempara.ry neopa.gan1Bm. Above a.11, 1t promoted .reaction agrunst progressivism and 'Catholic leftism. ' " 5 The old Legiona.rio group was now the Catolicismo group, and it 1B 1n this organ that Plinio was to publish his ideas and critiques for many yea.rs. During the 1950s, Catolicumo ill c1rculat1o.u ana. i.nfiue.uce in t.lJ.e populat1o.o. corr1dor ltetwee.u Bao Paula a.ad .B1a de Jan.e1ro. Congresses and semina.rs were held, advancing the Catolicismo viewpoint. Eventually seminars were held on a regional basis, becoming the germ of today's TFP "SEFAGs," or Specia.11.Zed Education and Formation in Anti-Communism Sem1na.rs.

Ill"â&#x20AC;˘â&#x20AC;˘

5. TFP p. 397.

COMMENTARY

[ 111.1]. "Back Jn t.lle neJ.6.llborh.ood. "-Having mistakenly understood {cf. no. 109) that Msgr. Mayer had been transferred to Belem, "a city .nea.r t.lle mouth of the Amason," in the State of Para-when in fact he was transferred to a parish in the Belem neighborhood in the city of Sao Paulo-the author writes that, once appointed bishop of Campos, in the State of Rio de Janeiro, Dom Mayer was '~bac.k int.he nel.g.hbo.r.llood." During all that time of "exile," Msgr. Mayer never resided outside the city of Sao Paulo, where the former members of the LegJ.ona.r1o group also lived. There was constant and cordial contact between him and them. Although the matter be irrelevant considering the scope of Mr. Case's attack against the TFPs, it is interesting to point out this geographical error to show the writer's negligence of details he did not need to distort.

[111.2]. "Catol1c1smo arew in c1rculat1o.n and innaence 1.n t.he _po_pulat1on corr1dor between Sao Paulo and lUo de Janeuo. "-This statement is misleading. In fact, Ca.tolicismo grew in circulation and influence all over Brazil.

FIDELITY

THE BIBLE OF THE TFP (ll2). In 1969 Plinio wrote what was to become the bible of the TFP, Revolution and

Counter-Revolution, and in 1960 he instituted the Brazilian Society for the Defense of Tradition, Family and Property. 7ram t.lJ.e very ffrBt a major loca.a ol the 'l.'J!'P .IJ.ad beeJl to O"J'J)OH any and all Ja.ud re.t'or.m 11rogra.ma 1.n Bras1I. Its first action as an organized entity was to promulgate a. pamphlet coauthored by Plinio, the economist Luiz Mendon9<3 de Freitas, and bishops Castro Mayer and Bigaud. 2'.he pam11.blet was

called Agrarian Beform: A Question of Con.tcience. It argued for the sacredness of the right of private property as a law of God. 6 It was written in response to the Agrarian ReviSion b111 being considered by the state legislature of Sao Paulo in 1960a precursor to a national land reform bill introduced in the next year by newly 1nsta.lled president Joii.o Goulart.

6. TFP p. 22.

COMMENTARY

[ ll2 .1]. "7rom t.he very

:t1rst a major rocus oL the TPP had been to oppose any and all land reform programs 1n Bra111l. "-This is false.

In the first book that the Brazilian TFP published about the matter, Agrarian Reform: A Question of Conscience, a preliminary note to the reader distinguishes two types of land reform: one, a wholesome land reform, which fosters authentic progress in harmony with Christian tradition; the other, a leftist and unwholesome revolutionary land reform, which seriously damages or even eliminates the institution of private property. Four years after the release of this book, its authors published the Declaration of Morro Alto, which presents a positive program of agrarian policy in accordance with the traditional doctrine of the Church. It is true that with time, in Brazil, the term land reform became increasingly synonymous with the elimination of private property. Because of this, support for land reform there is now considered a clear manifestation of leftism.

[ll2.2]. "2'he pam.P.hlet was called Agrarian Beform: A Question of Oonscience."-This "pamphlet" is a 520-page book reprinted four times in twenty months. Its 30,000 copies made it a best-seller in Brazil, where even today few books apart from textbooks and works of fiction sell more than 5,000 copies. This 520-page "pamphlet" was also published in Argentina, Spain and Colombia. Mr. Case does not mention this information, which can be found in Half a, Century ofEpic Anticommunism (pp. 23-26), evidently because he is not interested in showing the scope of the TFP's activities.

[112.3]. When writing of the Agrarian Revision bill promoted by the Government of Sao Paulo, Mr. Case fails to mention the position of Bishop Helder Camara, then Auxiliary Bishop of Rio de Janeiro and SecretaryGeneral of the National Conference of Brazilian Bishops. The EpiScopate of Sao Paulo held a televised roundtable discussion where it openly supported

the leftist land reform bill. Bishop Helder Camara, who shortly after came to be known as Brazil's "Red Archbishop," was the program's principal speaker. In spite of all the media promotion, the general public received the program coldly. It should be pointed out that none of the authors of A{frB.I'ian. Reform: A Question of Conscience were invited to the roundtable discussion. This is mentioned to show that the disagreement between the book's authors and sectors of the Episcopate was an objective disagreement stemming from serious doctrinal reasons, and that the TFP by no means "malJgned"Bishop Helder Camara as Mr. Case affirms in paragraph no. 124.

FIDELITY

(113}. During the Second Vatican Council .PUnfo cfrculatecl an easay entitled 'J!he Preedom of the Chu~ch in the Communist State among tb.e .ratb.ers or tire Cou.nc.U, In December 1963, the TFP collaborator Bishop Castro Mayer prBsented to the Vatican Secretary ofState a.petition signed by 213 of the Counc11 Fathers condemni.ng "Marxism, Soc18.lism, and Communism in the1r philosophical, sociological, and economic aspects." In February 1964 Archbishop S1ga.ud-the other close ecclesia.stica,I friend of the TFPpresented a. petition to Pope Pa.ul VI a.sktng for the co.nsecratio.n oL Buss1a a.nd tb.e worl4 to tb.e Immaculate Heart al Mary in a.ccord with the instructioll11 of Our Lady of Fatima. The pope heeded neither petition.

COMMENTARY

[ 113.1]. "Pl:inJ.o c1rculated an essay ent:itled The Freedom of the Church in the Communist State amoq t.he Fathers o:fth.e Council. " - I t should be added that on January 4, 1964, I1 Tempo, Rome's largest newspaper at the time, published Prof. Plinio Correa de Oliveira's study in its entirety. Furthermore, the essay was praised and recommended in a letter from the Holy See's Sacred Congregation of Seminaries and Universities as a "most faithful echo" of the documents of the Supreme Magisterium of the Church. The letter was signed by Cardinal Giuseppe Pizzardo, Prefect of the Congregation, and countersigned by the Secretary, Archbishop (later Cardinal) Dino Staffa. The work went beyond the Iron Curtain, where it was violently attacked in Poland by the "Catholic-communist" movement Pa.x in its publications Kierunki (no. 8, 3/1/64) and Zycie 1 Mysl (no. 1-2, 1964). In France, the well-known Parisian Catholic paper, L'Homme Nouveau (5/3/64), defended the study, while the "Catholic-leftist" publication Temoigna.ge Chretien (no. 1035, 1964) sided with Pax. The review Wiez (no. 11-12, 1964), of Warsaw, also supported Pa.x. The study has appeared in numerous editions and reprints in several languages: ten in Portuguese, eleven in Spanish, five in French, four in

English, three in Italian, two in Polish, one in German, one in Hungarian and one in Vietnamese. It was also printed by thirty-nine newspapers and magazines in thirteen countries, with a total circulation of 171,000. This information showing the importance and scope of the TFP's action is in Half a Century of Epic Anticommunism (pp. 85-90). Mr. Case carefully omits it, thus favoring the impression that the TFP is an isolated group that only has enemies (cf. no. 128).

[ll3.2]. Likewise, it is important to point out that the petition signed by 213 Council Fathers and referred to in this paragraph is based on principles drawn from Prof. Plinio Correa de Oliveira's book Revolution and Counter-Revolution, which Mr. Case somewhat scornfully terms "the bible oL the 'l!P:P" (no. ll2). The fact that this work was considered a

worthy basis for such a substantial document is an indication of its high intellectual caliber. The article does not mention that the petition for "the co.nsecrat1on o:I Buss1a and the world to the Immaculate Heart of Mary" was signed by 510 Council Fathers, indicating the initiative's widespread repercussion among the bishops of the world.

FIDELITY

[114]. After the Council, Plinlo's essay was enla.rged and distributed throughout Brazil. It was during this campe.ign that TFP members first a.ppee.red on the streets with red banners emblazoned with a. gold 11on and tha words "Tradition, Family, Property." The data was March 30, 1965. The chara,cteristlc red capes were added to the repertoire during a. 1969 campaign denouncing charisma.t!c groups.

7. TFP pp. 86 ff.; p. 14:3.

[ll5). 2'.lle "B1ble" o:ttb.e r:l'P-:rea.d reverently and even memorind by 1n1Ua.tesis a. book written by Plinio in 1959 called Revolution and Counter-Revolution. It sets out a thesis which, in a feeble w-a.y, ha.d been followed out in public action by members of the orga.n1za,tion. The thesis of the book ls as follows: the present state of rampant a.theism, me.teria.11sm, libertine behavior, and disrespect for the Church in its pure a.nd traditlona.J form had as its basic ca.use not only the theories of Marx and the devious pra.ct!oas of Oommunism, though Communism remains the prime example of the overall evil. The real enemy, behind the communism, socialism, liberalism and republ1oa.n democracy, as well as behind the atheism and libertine perversity of the West, is the "Revolution."

COMMENTARY

[115.1]. "2'.Jle 'B1ble' o:tthe rrJJ-read reverently and even memor1zed by 1n1t1ates . .. "-Certainly some members of the TFPs have memorized

more notable passages of Revolution and Counter-Revolution. However, such memorization has not been obligatory or habitual in the organization. This reference to the "memorization" of the " '.Bible' ol the 'J!FP" is another attempt to compare the TFP with the "cult" stereotype created by the anticult movement. According to this stereotype, "cults" oblige their followers to memorize lengthy "sacred" texts in order to eliminate all critical reflection and thus make them passively accept the proposed doctrine. As far as the TFP is concerned, this accusation is refuted in Commentaries nos. 152.1, 152.2 and 154.2.

[115.2].

Case, who disparages Revolution and Counter-Revolution, is surprised the book is "read reverently"by TFP members and volunteers. Such reverence, however, is fully justified. In the edition of Revolution and Counter-Revolution he had at hand, Fidelity's writer could have read the following letter to the author, dated July 24, 1961, by Archbishop Romola Carboni, then Apostolic Nuncio to Peru: "The reading of your book Revolution and Counter-Revolution made Mr.

a magnificent impression on me because of the courage and mastery with which you analyze the revolutionary process and shed abundant light over the true causes of the crumbling of moral values disorienting consciences today and equally because of the vigor with which you indicate the tactics and methods to overcome it. "I .have appreciated espec1ally the second part of your book, h~llll.gb.ting the e:tf1cac1ousness of Catholic doctrine and of tlle spi.r.itual remed1es that the Church possesses ta combat tlle :forces and the errors o:t the Revolution and to va.nqu1sll t.hem. "I am certain that your book has rendered an important service to the Catholic cause and that it will help gather t.he :forces o:t good

in order to solve this &reat contemporary problem rapidly, "This is, in my opinion, the way indicated several tlmes by the present Vicar of Ghrist who, with the same conviction and solicitude, ha.s insisted on interest in a profound renewal of Christian and sacramental life to be used as the remedy for the evils afflicting the world, evils which the men who govern us vainly seek to solve through the precarious efficaciousness of weapons, technology, and pllI'ely human progress. ''I w1sb., Illustrious Professor, a widespread dl.llusion of and a well-merited response to your boo.Jr: by Catholic readers w1sh:inl to Jo:in the ran.Jr:s o:t the counterrevolutionary movement. "Please accept the testimony of my sincere admiration for your work and the expression of my highest esteem."

Archbishop Carboni was later entrusted with delicate and complex negotiations in his new office as Apostolic Nuncio to the Italian government. At that time, he reiterated his praise for the same work.

Cardinal Eugene Tisserant and Cardinal Thomas Tien also praised this book, which contains the principal lines of thought of all the TFPs and openly states their ultimate goals and their methods to achieve them. The TFPs' elevated ideals having been manifested publicly, loudly and clearly, it is puzzling that there are those who still imagine that these associations have a hidden truth. This hidden truth would be their weltering in a ridiculous self-glorification and a senseless veneration of their ''leader.'' Revolution and Counter-Revolution is available from the American and Canadian TFPs. Those interested in having a better understanding of the TFPs can order this book from one of the addresses listed at the beginning of this refutation.

FIDELITY

[116). The Revolution is that which "desires to destroy a whole legitimate order of things and to replace it with an illegitimate situation." It 1s thus a broader and deeper

assault than any one or more of its symptoms. And what is the "order of things tha.t is being destroyed?"

[117). It is medieval Christendom. (118). "Now," Plinio explams, "tha.t Chr:istendom was not just any order, possible as many other orders would be possible. It was the realization, in the circumstances inherent to the times a..nd the places, of the only true order among men, namely, Christian civiliza.t1on. '' 6

8. Revolution and Counter-Revolution, p. 56. THE REVOLUTION

[119]. The Revolution began with a. loosen1ng of morals. manners, and transcendent motivation and belief in fifteenth-century Europe. This degeneration of Christian spirit in fa.var of self-rega.:rding humaniSm was followed by the f11'st external event of the Revolution, the Protestant Reformation (or, as Plinio calls it, Pseudo-Reformation). Pride and sensuality were the two underlying ingredients of the Reformation. Pride took the form of a demand for individual or private interpretstion of the Scriptures a.nd a rebelllon a.ga1nst ecclest.a.stica.J authority. Sensuality took the form of the introduction of divorce in the lay community and a married clergy. [120]. The second outstandmg event of the deeper Revolutlon was known as the French Revolution, which, besides exh1blt1ng a murderous anti-clericalism, added to the rebellion a.ga.tnst ecclesia.sttca.1 order a rebellion against the clv11 order. It wa.s a revolt age.inst monarchy and a.:ristocra.cy, and in their place, an affirmation of egalitarian popular sovereignty. The third revolution, or the third stage of the Revolution, is Communism. It is an evil which grew out of the first two stages.

STRIKINGLY NOSTALGIC [121]. Up to this point we can discern a Cat.llo11c lay ortan.isaUon of a strikingly nosta.lglc political persuasion, a.ot:i-democratJc, and fiercely opposed to anything having "affinities" to Communism, w1thin the Church or without. In particular it .I.las poured out 1ts wratll on the Christian Democratic Party and the B.rasJJJa:n ll1Bllo_ps who d.u.rJng tlle wont ol the repreul.ons under a succeaJon ol military dJctato.rs called lor an ameJ1orat1o.n ol tllose re:,;,reBB:ions. Beh1.n4 all the rational arpme.nt, the steady stream of declarations and pa.mphlets, the enmities and street demonstrations, the purportedly super-devotional Catholicism, some .llave lo11nd a

s1n/lle mot.i'vatbJ.S .to.rce--t.hat bflin.g t.he de.ten•e o.t :,,,r1vJ.le8• and t.he great plantat1ons. llemembflr t.bat P1Jn1o coma hom tlae arutocrat1c cias11 o.t'_pJantatJon owner•. But it would be vastly 1naccurate to reduce the whole movement to an economic motive. 2".bere ill •• well an ov-err1dblg pa11t1co•m;yst1cal d1mellB1a.n, wra:,,i,ed. 11.P 111 a .tantasia ol t.he "goJde:n qe" o.t' medfevaJ C.llrutendom. Ia there sometJdq more t.han tb.at1" Somet111q t.laat would ma.ke as ducr1be t111• arlfa:n1aat1oJJ. as a daqerous relJ.ajoue cuJt .h1d1JJ.6 under tb.e _pulbl:tc veneer o.t' loyal Cat.boJ1rum1"

COMMENTARY

[ 121.1]. "A catholic lay organ1zation ... anti-democratic. ,,_Mr. Case's insistence that the TFPs are anti-democratic (cf. also nos. 115, 126 and l28) is especially apt for turning most Americans and Canadians against them. The accusation is, however, baseless. Following the teaching of St. Thomas Aquinas and Leo XIII, the TFPs affirm the legitimacy of the three forms of government: monarchy, aristocracy and democracy. In the Encyclical Diuturnum Illud, of June 29, 1881, Leo XIII affirms: "Nor are the different forms of government put on trial here, for there is no rea.son why the Church should not approve of the chief power being held by one man or by more, provided only it be just and that it tend to the common good. Wherefore, so long as Justice be respected, the people are not hindered from choosing for themselves that form of government which suits best their own way of being or the institutions and customs of their forefathers. "*

Actes de Leon XIII, Bonne Presse, Paris, vol. l, pp. 142-144.

This position is clearly affirmed in Revolution and Counter-Revolution, Part 1, Chapter 3, 5, E: "In order to a.void any misunderstanding, it is necessary to emphasize that this exposition does not contain the affirmation that a. republic is necessarily a. revolutionary regime . ... For concrete a..nd locaJ reasons, one may licitly prefer that his country be a democracy instead of an aristocracy or monarchy. If one exhibits such a preference for democracy, while aJwa.ys insisting that the rights of legitimate authority be preserved, he cannot be labeled as a revolutionary. But, yes, he can be labeled a revolutionary, who, led by the ega.lita.ria.n spirit of the Revolution, hates monarchy and aristocracy in principle and classifies them a.s essentially unjust or inhuman" (pp. 33-34).

(121.2]. The TFP ".has poured out its wrat.h on . . . t.he Bra111lian b1sho_ps who during t.he worst or t.he repressions under a succession orm111tary dictators called for an amelioration aft.hose repress1oD.B. " -

Here the writer insinuates that t he TFP approved of the cruelties that were committed during t he military regime to repress communism and that were censured by the Brazilian bishops. That is not true. The organization had no word of disagreement with the Episcopate in this respect, although it considered that the latter often acted without the necessary discernment. On t he other hand, the Brazilian TFP made no blind or unconditional declaration of support for t he military government. In fact, right after coming to power., the military government had the legislature approve a constitutional amendment and the so-called Land Statute, which introduced the land reform that Fidelity's writer seems to appreciate so much. While the military dictatorship was still on its honeymoon w ith public opinion, the TFP had the courage to publish a Manifesto to the Brazilian People on Land Reform, declaring its consternation at the socialist and confiscatory character of the land reform imposed on the nation. Alth ough the military regime took some praiseworthy positions, it also manifested de-Christianizing and socializing tendencies in several aspects of its activity. Prof. Plinio Corr(la de Oliveira, by means of newspaper articles and TFP campaigns, unceasingly pointed out these tendencies on all opportune occasions. For example, he denounced the legal ization of divorce, the nondoctrinal combat against communism, the wholesale nationalization of the economy, and the political openness initiative that essentially amounted to allowing the leftists to regroup.

(121.3]. "Be.h1.nd

tlle rational arsument . .. some .have .found a s1qle mot1vat1DS .force-th.at be1D4 t.he de.tense o.t pr1v1leSe and the sreat plantations. "-This accusation was actually hurled against the TFP by the extreme left and the " Catholic left." It is merely a rhetorical ploy used by those who have no arguments. The Brazilian TFP's works on this s ubject prove that the TFP has always favored harmony between the social classes, and the organic division of agricultural land in large, medium and small properties, since they all have a role to play. The TFP has always defended a just minimum family wage for the rural worker in accordance w ith the encyclicals .Rerum Nova.rum of Leo XIII (May 15, 1891) and Quadra.gesimo Anno of Pius XI (May 15, 1931). all

Cf. Agra.r1an Reform : A Questio.n of ConsaJence, Edttora Vera Cruz, Sao Paulo, 4tb ed.,

1962,pp.96, 99, llO, 150,161, 181,182,208,218,221,229, 252,283,258,259,260,261,272 a.nd 377; The Decl&I'&tlon of Morro .Alto, Editora. Vera. Crui, sa.o Paulo, 2d ed., 1964, p . 8; I Am a O&tho11a: O&D I Oppose Land .Reform? Editora Vera Cruz, Sao Paulo, 1981, pp. 308-312, 343-346; Privste Property and Free Enterp1'1Se 1n the A./1]:0-reformist 'fyphoo.n, Editor& Vera CMlz. 84.o Paulo, 1985, pp. 18, 19 and 129.

Furthermore, the TFP has maintained that land reform is more harmful to the rural workers than to the landowners themselves. Land reform leads to the formation of rural slums, as Mr. Atilio Guilherme Faoro, a member of the Brazilian TFP, demonstrates in the book Land Reform: "Promlsed Land," Rural Blum or "Kolkhozes"?-A Mystery the TFP Unmasks (Editora Vera Cruz, Sao Paulo, 1987, 198 pp.). Likewise, Ca.tolicismo published a report whose title speaks for itself: "For Landowners, Flagrant Injustice; for Rural Workers, Reduction to Slum.s and Misery: Reports, Documents and Testimonies on the Land Reform at Pontal Paulista" (no. 447, March 1988). American and Canadian public opinion 1s misinformed about the actual agrarian situation in Brazil and in other La.tin American countries. It is comm.only thought that most of the land in these countries is owned by an extremely small number of landowners who exploit a multitude of landless workers living in misery. This myth has been spread by the leftist press all over the world, and tends to negatively influence American and Canadian policy regarding Latin American countries. In an effort to dispel this myth, the American TFP published Is Brazil Sliding '.lbwa.rd the Extreme Left?-Notes on the Land Reform Program in South America's Largest and Most Populous Country (1986,

163 pp.), by Carlos Patricio del Campo (Master of Science in agrarian economics, University of California at Berkeley). This study, also available from the Canadian TFP, demonstrates with weighty documentation and conclusive arguments that there is no justification from the social and economic viewpoints for an artificial and compulsory land redistribution in Brazil. Through free enterprise, the number of landowners has been increasing steadily in conditions favorable both to the country's agriculture and the poorer sectors of the population.

[121.4). "Remember that Pl1n1o comes from t.he ar1Btocrat1c class

or plantation

owners."-Mr. Case wants to give the impression that Prof. Plinio Correa de Oliveira is a great landowner by inheritance and therefore has personal interests to defend in the fight against land reform. This is false. He iS not a plantation owner. At the time of his birth, the sugar-cane planters on the paternal side of his family, in the State of Pernambuco, had already been ruined by the drop in cane-sugar exports, brought a.bout by the expansion of world sugar beet production. Shortly thereafter, the maternal side of his family sold the farm they had inherited. As can be seen, his position on rural problems is not influenced by any personal interests.

[121.5]. "!'here 1B u well an overr1d1~ pol1t1co-myst:l.aal dimension, wrapped up 1n a .fantasia o.t the â&#x20AC;˘golden age' o.t medieval C.JJ.r1steadom. "-The writer seeks to portray the TFPs as fundamentally turned to a pa.st that they want to restore. On this point, see Commentary no. 101.3.

In Revolution a.nd Cou.nter~Bevolut1on, Prof. Plinio Correa. de Oliveira. not only describes the four revolutions devastating the Christian West since the fifteenth century, but he also delineates a whole strategy for combating communism and freeing the world from this great evil which is producing upheaval, unhappiness and agitation everywhere. To this should be added the prospect of the Reign of Mary, prophesied by St. Louis de Montfort in his famous treatise on true devotion to the Blessed Virgin Mary. This great apostle of Marian devotion, canonized in 1947 by Pope Pius XII, writ.es: " Ah! when will the happy time come, sa.id a. holy man of our own da.ys who was all absorbed in Ma.ry-a.h! when will the ha.ppy time come when the divine Mary will be established Mistress and Queen of a.11 hearts, in. order that she ma.y subject them fully to the empire of her great and holy Jesus? When will souls brea.the Ma..ry as the body breathes a.ir? When that time comes, wonderful things will happen in those lowly places where the Holy Ghost, finding His dear Spouse, a.sit were, reproduced in souls, shall come in with abundance, and fill them full to overflowing with His gifts, and particularly with the gift of wisdom, to work mira.ales of gra.ce. My dea.r brother, when will that happy time, tha.t a.ge of Ma.ry, come, when ma.ny souls, chosen and procured from the Most High by Mary, sha.11 lose themselves in the a.byss of her interior, shall 'become living copies of Mary, to love and glorify Jesus? That time will not come until men shall know and practice th.18 devotion which I am teaching. 'Tha.t Thy reign ma.y come, let the reign of Mary come.' "*

7rue Devotion to Mary, Montfort Pubucations, Bay Shore, N.Y., 1956. p. 164.

The TFPs look forward to this future, entirely in accordance with the Fatima revelations. Prof. Plinio Correa de Oliveira mentions it in Revolution a,nd Counter-Revolution a.nd treats it specifically in the following articles published in Oatolicismo: "Pius XII and the Marian Era" (no. 48, Dec. 1954); "Doctor, Prophet and Apostle in the Contemporary Crisis" (no. 63, May 1955); "The Reign of Mary, Realization of a Better World" (no. 55, July 1955); "Exsurge Domine! Quare Obdormis?" (no. 56, Aug. 1955); "Anticommunism and the Reign of Mary" (no. 62, Feb. 1956); "Fatima: An Overall View" (no. 197, May 1967). See also the same author's Response of Authenticity(Editora. Vera Cruz, Sao Paulo, 1985, pp. 227-245). Mr. Case considers all this a ":tan-ta•1a" without duly weighing how insulting his evaluation is to a saint canonized by Holy Mother Church.

[121.6). In the la.st sentence of this paragraph, Mr. Case fin.a.Uy comes

to the point of his article: "I• tllen •ometldJlll more tllan "tllatP Bometldng "tllat would make a:• describe tllis ozg•nuat1011 as a

dangerous :rel1g1ous cult h.1d1ng under the _public veneer of loyal Cathol1c1sm ?''

With this, Mr. Case, without stating outright that the TFPs are a "cult,., leads his readers to this "conclusion," presented as an hypothesis in the form of questions. His outright affirmation of this "conclusion" might have offended many readers, for it is blatantly contrary to the evident facts and the image large sectors of public opinion have of the TFPs. Why does he not provide elements for a critical judgment, which would ta.ke into account arguments and evidence contrary to his hypothesis? Why does he only present arguments and "evidence" fashioned to favor his preconceived conclusion? Furthermore, for an accusation to have any substance, it must be, before all else, precise and objective. Whatever a person or institution is accused of must have a very exact definition so the interested parties may evaluate whether the proofs confirm the accusation. Now, what does Mr. Case mean by "cult"? Does he know that even specialists in social and religious sciences disagree over its meaning and that their interpretations vary almost to infinity? It is so difficult to define cult (or sect) that the definitions suggested by the intellectuals of the anticult movement are so elastic that they can include anything from nascent Christianity to rock 'n' roll groups and teenage gangs. Not even a draft document on the subject prepared by a commission of several Vatican departments presented a definitive conclusion on the concept.*

Cf. "Sects or New Religious Movements: Pastoral Challenge," L'Osservs.tore Roma.no, weekly edition in English, 5119186.

Leo Pfeffer, professor of Constitutional Law at Long Island University, basing himself on one of the most complete studies of the matter, Religious Movements in Contemporary America., by sociologists Irving I. Zaretsky and Mark P. Leone, concluded that the twenty-six characteristics of cultism set forth therein can be applied to churches as well as to "cults."*

Cf. "Equal Protection for Unpopular Sects," New York University Review of La.w and Social Gha.nge, vol. 9, no. 1, 1979-1980, p. 9.

Prof. Patrick Boinot, of the School of Law and Social Sciences of Poitiers, France, reviewed the sociological characteristics of "cults" as opposed to churches and also concluded: "Despite this opposition between churches and cults, no one has yet found a true definition of cult."*

Sectes Religieuses et Droit Pena.I, Poltiers. France, 1980. pp. 3-4.

This is so because all the definitions offered by social scientists, jurists, and even researchers of religious movements, necessarily start from outward appearances, since it is not for science and the law to decide questions of dogma. In one of the first cases related to the free exercise of religion to reach the Supreme Court (Watson v. Jones, 1872), the Court established a principle that became axiomatic and oriented later decisions: "The law knows no heresy."* In other words, the State cannot judge religious matters.

* From John Richard Burkholder, " 'The Law Knows No Heresy': Marginal Religious Movements and the Courts," in Irving I. Zaretsky and Mark P. Leone, eds., Religious Movements 1n Contemporruy America, Princeton University Press, 1974, p. 30. Only when social consequences result from specific practices (as for example, polygamy or refusal to do military duty) does the Supreme Court permit State intervention. The outward appearances of certain acts are not always unequivocal indications of these acts' ultimate significance, which frequently depends on the intentions and beliefs of those who practice them. For example, Jews and vegetarians do not eat pork. One cannot infer from this common practice any real identity between the two groups, for the former observe this rule on account of certain ritual prescriptions, while the latter do so because of divers philosophical or religious beliefs, or merely for health reasons. And what identity can be established between an ascetic who fasts for penance and a person who diets to lose weight? Both of them might have "one Lord, one faith, one baptism" (Eph. 4:5) but nevertheless practice the same external act for different reasons. On a more profound level: Does the blind obedience (perinde ac cada.ver: just like a corpse) demanded by St. Ignatius of Loyola allow one to compare the Society of Jesus and its glorious founder to a tenebrous "cult" like the People's Temple and its sinister megalomaniac leader, Jim Jones?*

Regarding this concrete case and the concept of ''cults" in general, see Massimo Introvigne 's excellent work "Il suic:idio della Guyana fra m1to e storia" (Cristillnita., Piacenza. no. 162, Oct. 1988).

With these examples (which could be multiplied indefinitely), one sees that the conceptualization of a "cult" on the basis of external practices is neither objective nor scientific. Nevertheless, that conceptualization, popularized by the anticult movement (itself suspected of being a "cult"*), underlies Mr. Case's article.

Cf. Gustavo Antonlo Solimeo and Luiz Sergio Solimeo, The Athelst1c and Psychiatric "Inquisition" of the Twentieth Century: La.belling as "Cults" Movements It Aims to Destroy,

The Foundation for a. Chrtst1.&n Civll12ation, Mt. Kisco, N.Y., 1989, chap. 7, unpublished manu-

script. The present Commentary is based on this study, which, a.lthough unpublished, was sent to Mr. Case.

For a Catholic, the only possible conception of a religious "sect" (or "cult") is that which results from comparing the doctrines and practices of a given religious group with the law and traditional teaching of the Church, always equal to itself and immutable in its content. In the theological-canonical acceptation, the word sect (and the term cult) designates "a. group of men who have broken a. wa.y from the universal Church with the intention of obstinately defending the exoellenae of some of their own principles a.nd openly professing them."*

John Carrol, in Diat1ona.r1um Morale et Canoniaum, Officium Libri Catholici, Rome, 1968,

s.v. "secta.."

To classify a group as a "sect" or "cult," therefore, one needs to prove that it professes doctrines and admits practices contrary to those of the Church. Mr. Case seems to have realized the shakiness of his position, which is obviously inspired by the anticult movement's concept of cult. To give an appearance of consistency to his preconceived aonclusion, he mentions (in a defective, incomplete or distorted way) certain practices in some TFP as unequivocal proofs that the TFPs constitute a "cult." The hasty reader does not notice that Mr. Case has dispensed himself from proving that the practices he mentions are sectarian. As will be seen, all the practices of the Tl!'Ps presented by Fidelity's writer are in perfect conformity with the laws and customs of the Catholic Church. Doctrine is the other element for classifying a group as a "cult" from a Catholic point of view. Mr. Case, having nothing to allege against the orthodoxy of the TFPs' doctrine, must appeal to his theory of the "strate&y of the Two Truths": an official truth for the outside world and a "secret truth,, for initiates (cf. Commentaries nos. 110.2, 134.1, 135.1 and 135.2). Mr. Case, however, does not prove the existence of a "secret doctrine" of the TFPs. And he thus falls into a vicious circle, in which he tries to entangle the reader: The TFP is a "cult," therefore it has a secret doctrine; and since it has a secret doctrine, it is a "cult"! What objectives could have led Mr. Case to proceed in this manner? "De internis nee Ecclesia.. "Not even the Church judges anyone's intentions. The fact is that projecting on the TFPs the frightening specter of being a "cult" obviously benefits their adversaries. This is a.11 Âˇ the more so when this offensive and very grave accusation is made in the pages of

a Catholic review accepted in conservative circles, and for that reason not suspected of collaborating with the left-which it is doing whether wittingly or not. Once the accusation-or to say the lea.st, the suspicion-of being a "cult" is raised against any association, prejudice is aroused against it, support 1s withdrawn from it, and other moral and material harm of all sorts is inflicted on it. The People's Temple (considered by many as the prototypical "cult") and its paranoid chief, Jim Jones, are the first images that come to mind when the word cult is mentioned. Every other "cult" is thought to share, to a greater or lesser degree, in the delirious madness and the almost inconceivable depravity of the deranged suicides of Guyana. It is easy to see that a person may raise an accusation or even a suspicion of this nature against an association only if he has very weighty motives backed by irrefutable proofs. The words of a well-known liberal quoted by William C. Shepherd, of the University of Montana, are apropos here: "Media. reportage about minority religious groups is heavily couched in prejudicial lingo. 'That which we would destroy, we first label pejoratively: A religion becomes a cult; proselytizing becomes brainwashing; persuasion becomes propaganda; mJ.ssionarJ.es become su bvers1ve agents; retreats, monasteries and convents become prisons; holy ritual becomes bJ.zarre conduct; religJ.ous observances become aberrant behavior; devotion a.nd meditation become psychopathic trances' (Gutman, 1977:210). "*

* William C. Shepherd., "Constitutional La.wand Marginal Religions," in David G. Bromley and Je.mes T. Richa.J'dson, eds., The Brainwashing/Deprogramming Controversy: Sociological, Psychologiaa.1, Lega.I and Historica.l Perspectives, voL 5, Studies in Religion a.nd Society, The Edwin Mellen Press, New York and Toronto, 1983, p. 261. FIDELITY

[122]. The suspicion first comes to the fore when one notes that in 1970 Plinio began sending out caravans of young TFP personnel around Brazil, distributing his writings and other TFP ma.teria.ls. These soon beaa.me "_permane:ut carava.DB." Now, "permanent caravans" means life on the road, a.lwa,ys on the go, with no home besides a. Volkswagen bus. These must have been superbly dedicated young men, espec1a.1ly when we learn from TFP literature itself that t.lle "caravana" were .fun4e4 .aot by t.lle 'r'I!'P, Jn.1t

de_pe.ncled o.a t.lae a.11ar1fy or str•~• 1.n t.lJ.e countrys1de "ror room and board and ot.her necess1t1es." 9 There is a str1k.1ng slmila.ri.ty between these caravans and the Mobile Fundra.is.ing 7eams of the Unification Church (the Moonies) who s1m1larly have to fend for themselves and sleep catch a.s catch can on the Jolting floor of a, Dodge van. In the Moonie case the object is to sell flowers and raise money with as little overhead a.s possible by using an army of w11ltng slaves; in the TFP case it was (in the 1970s at lea.st) to HJJ book• _promotu, t.lle sacred r1ght or i,r1vate i,:rai,erty and. tlle .Pat1ma "anU•Commun1at" meuqe. W1tlloat p11s.1J.1ng t.lle compar.lBo.n too .far,

we can say that .fJl both cases d.ay~o-day J11'e must be artraordblar.ily 1lllCO.m1'onabie and endPred only because or tlre pncommonly llero1c declic:.Uon or tllese ;vaunt ~0111â&#x20AC;˘ to the1r res~at1ve leaders. One informant tells me that he came across a. TFP van in upstate New York; the young men inside ha.d been stmt on a book-selling tour without funds of their own, and there they were, parked on the side of the road in the middle of the night, haa,ry and demoraJfaed. He bought them dinner and gave them enough gas money to get ba.ck to the TFP "Seat" in New Rochelle.

9. TFP p. 199.

COMMENTARY

[122.1]. As usual, the writer distorts the facts when writing about the "permanent caravans" of the TFP. It is incorrect to say that "the 'caravans~ were funded not by the r7P, but depended on the char1ty

of straJl6ers 1n the cauntrys1de 'Lor room and board and other necessit1es.' 9 ,,Mr. Case's quotation from page 171-by mistake he wrote 199-of Half a Century of Epic Anticommunism is truncated. There it is said that caravan book sales are very successful. Obviously the proceeds from these sales help to pay for the costs of the publications and for the support of the caravans. The public generously contributes to this support by "providing free room a.nd board a.nd other necessities" (;p. 171). Therefore, the dependence on "the c:har1ty or strangers" to which Mr. Case refers is only complementary. And if the caravans were completely dependent on the "charity o:f stra.Jl6ers," what would be strange about that? Do not many Catholic missionary priests continuously travelling for the good of the people depend completely on the charity of others? The Thea.tines, founded by St. Cajetan of Thiene, were even forbidden to ask for alms, depending on someone looking for them to give them what they needed. The Jesuits had to spend a month of their novitiate on pilgrimage living exclusively on alms. Mr. Case seems to be ignorant of such facts common in Church history.

[122.2]. Always trying to dress the TFP in the

garb of a "cult," the

writer compares the TFP caravans with the Moonies' Mobile Fundraising Teams. He adds: "1V1thout pushing the c:ompar1son too .far, we can

say that 1n both cases day-to-day 11.fe must be eitraord1nar1ly uncomfortable and endured only because of the uncommonly hero1c dedication or these young people to their respective leaders." The comparison is arbitrary. Why does he not mention the similarity between this "uncommonly .heroic ded.1cat1on" and other examples of virtue in the Catholic Church? For instance, the religious orders mentioned in Commentary 122.1?

And why dedication to "leaderâ&#x20AC;˘" and not to idea.ls? When the Jesuits, for example, dedicated themselves to a task assigned them by St. Ignatius, they did it not out of exclusive dedication to their founder but for love of the Church, for Godl

[122.3]. The passage "to sell boo.ks Jlromot1ng tlle sacred rJgJlt o:f .Pr1vate 11roperty and t.Jle .J"atima 'a.nt1-Commu.nut' messa6e" calls for a. brief commentary. Why does the writer always include a pejorative note when mentioning the TFP's fight in defense of private property? What 1s wrong with the expression "the sacred r161Jt o:f ,Pr1vate .Property"? Every right based on the Law of God and the Gospels is sacred. The right of property is sacred, as is the worker's right to his salary and the priest's right to the :Mass stipend. In any case, there is no reason to emphasize only the sale of books promoting "1tr1vate proi,erty a.nd t.lle .J'at1.ma 'ant1-Com.man1Bt' mess1J6e." From the beginning, the Brazilian TFP caravans sold the monthly Ca.toliclsmo, which covers many themes besides the two mentioned. They also sold books dealing with a broad range of other subjects, such as The Freedom of the Ohuroh in the Communist State and Unperoeived Ideologtcal Transshipment and Dialogue, by Prof. Plinio Correa. de Oliveira., and the international best-seller Frei, the Chilean Kerensky, by Fabio Vidiga.l Xavier da Silveira.

[122.4]. By the way, why is the adjective "ant1-Com.munist," referring to the message of Fatima, put between quotation marks? The message contains a.n important warning of Our Lady to mankind regarding the worldwide expansion of the errors of Russia., which, given our historical context, ca.n only be the errors of communism. One cannot understand how a writer who wants to pass for an anticommunist does not consider this a glorious aspect of the Fatima message, albeit not the only one. Regarding the vastness of the horizons this message opens, see the book Our Lady at Fatima: Prophecies of Tragedy or Hope for .America and the World?by Antonio A. Borelli and John R. Spann, with a special contribution by Plinio Correa de Oliveira, published and sold by the American TFP in English and by the Canadian TFP in French. (Nearly 920,000 copies of this book in eighty printings or editions have been sold in seven languages in seventeen countries.)

[122.5]. As for the episode closing para.graph 122, the portrayal of the members of a TFP ca.ra.va.n in New York State as "hungry and de.moraJ1sed" seems to result from a subjective impression of Mr. Case's anonymous informer. For its pa.rt, the American TFP calls to witness thousands and thousands of people who have seen its well-disposed and healthy members

and volunteers on campaign in the main streets of New York, Washington, and other cities. The testimony of Mr. Case's anonymous informant contrasts with evident reality.

FIDELITY

[123]. And then there were the desertions and attacks. One of the two ever-fait.hi'ul ecclesiastical friends of the TFP, Archbishop Blge.ud, paJ>ted wa.ys with Plinio in 1970, declaJ>ing tha.t TFP members "have already done much for Brazil but now they are becoming harmful." 10 The other great f.riend, Bishop Castro Mayer, broke with the TFP a.bout five years a.go. This 1s the more serious desertion, since Cutro Ma;yu had acted,.. • mentor to :PJ:t..n1o and a. public promoter of the TFP cause since the eaJ>ly days of the Legi.onario group unt1J Jut recently, a _period or some BB years. Imagine a prelate spending his whole life ecclesiastical oareer befriending, defending, and promoting a. movement, and, after a 11fetime's investment of intellect, soul, and heart, finally I'Balizing he had been had.

10. TFP p. 166.

COMMENTARY

[123.1]. "Castro Mayer b.ad acted as a mentor to Pl1n1o ..• until Just recently, a period a:t some BB yea.rs."-Bishop Antonio de Castro Mayer was not Prof. Plinio Correa de Oliveira's mentor, but rather a respected consultant on ecclesiastical matters. It is inexplicable that he performed this function for more than fifty years without showing any doctrinal reservations regarding Dr. Plinio or the TFP until the short process leading to his parting of ways with the TFP. (123.2]. Regarding Archbishop Sigaud's parting of ways with the TFP, see Commentary no. 125.1.

FIDELITY

[124]. The attacks ca.me from within the Church and without. In 1970 the Cardinal Archbishop of Salvador, Eugenio Sales, issued a. public statement condemning the TFP and pra1singtlle r:r;p maJJ.6ned "red .Arc.11111s.llo_p" Helder Camara. PlinJo ru_ponded lly 1ssuing a statement condemnJq ti.Ile cardJnaJ aa one whose t.111nk1.D8 was .in trut.11: no clJtt'erent :from Camara'•· ll {:aecaJJ t.11:at Camara•• 6ffafi c.r.ime was lds :rr:t.en4J1.ness towards land reform . .lhren tbe mJUtar_y d1ctatorsld_p at this time decreed an "Instrumental Act" providing for the expropriation of large estates.) 11. TFP p. 164.

Cma:MENTARY

(124.1]. "!rhe !r7P maligned 'red Arcbldshop' Helder Camara ... ,,_ The nickname "Red .Archbishop" was not invented by the TFP. Its use was common before the organization repeated it, since Archbishop Helder Camara. wa.s widely recognized as the leader of the ''Catholic extreme left" in Brazil until Cardinal Paulo Evaristo Arns, Archbishop of Sao Paulo, replaced him in that role. Still today, as an archbishop emeritus, Dom Helder Camara is very highly honored by the Brazilian ''Catholic left.'' So, the TFP has not "mallgned,, Archbishop Helder Camara at all. It simply calls him what he glories in being.

[124.2]. ".B.ecall that Cimara,s great cr1me was

.his fr1endl1ness

towards Jand re.form."-Archbishop Camara's "great crime" was not only his attitude favoring socialist and confiscatory land reform, but his position on innumerable points which made him the uncontested leader of the leftist cuITent.

[124.3]. Mr. Case seems to argue immediately afterwards that the land reform was so far from being leftiSt that "even tlle military d1ctatorsh1:P" promoted it. This reasoning, however, is entirely superficial. One proves that a land reform is not leftist by showing that it does not violate the right of private property. Now, from the very beginning of the military government, the TFP had the courage to affirm publicly, as was already said (of. Commentary no. 121.2), that the land reform then decreed had a socialist and confiscatory character. The military dictatorship, while rightist in some aspects, was not so in the matter of la.nd reform.

[124.4].

"Rl1n1o res11onded by . . . condemning the card1nal as one whose th1.nk1ng was 1n truth no 41:t:terent :trom Cimara's."-The word "condemniDg" can signify an action of a superior in relation to an inferior, and not of an inferior in relation to a superior. Mr. Case's sentence gives the impression that Prof. Plinio Correa de Oliveira arrogated to himself the ridiculous role of a layman who treats the Cardinal-Primate of Brazil as an inferior. The TFP document, an open letter, was couched in respectful terms, a.s behooves laymen addressing a cardinal. The argumentation was indeed firm, declaring that it was easy to "perceive

a11 tha.t united the Oa.rdina.1-Prima.te to the thinking and work o~ Arohbishop Camara. a.nd impossible to discern wha.t rea.lly separated him from it" (Ha.lf a. Century of Epic Anticommunism, p. 164). It is important to note all this so that the entirely correct and

respectful attitude the Brazilian TFP always maintained in dealing with members of the ecclesiastical hierarchy may be seen.

FIDELITY

[1.25], In fact, one reason for Archblshop Sigaud's desert1on WB.S h1s agreement with the "Instrumental Act"; another was his obedience to the Novus Ordo Missae promulgated by Rome 1n 1969. He iS quoted as saying, "because of a problem of conscience [I] could not fail to suppol't the government, nor [could I] be against the Pope." 12 One must assume, then, that t.lae r:,p .had. tone oa record â&#x20AC;˘â&#x20AC;˘ OJJpo,,1q the JitargjnJ re~orm, a.swell as opposing the government's dec.l'ee. One mast lllso aname--no matter what one's political or economic standpo1nt-that :U a JJ"l'0JJe.rty-JJrotect1q, adamantly 11nt1-soc1all,rt1c m11Uary d.1ctato.raJl1_p deorBed a measure of land reform, t11e aoc1aJ aU11atio.n mast .bave .-arranted Jt. Even dictatorships must eventually pay some attention to the people. 12. TFP p, 167.

COMMENTARY

[125.1]. When reporting the parting of ways of Archbishop Bigaud and the TFP, the author clearly reveals his methodology for discrediting the organization. He gives Archbishop Sigaud's reasons, but does not say a word of the TFP's explanations, which appear in the same section of Half a, Century of Epic Anticommunism (pp. 166-167) cited by Mr. Case. As regards the main reason for the Prelate's withdrawal, namely land reform, the TFP's position on the matter 1s already explained in Commentary no. ll2.1. The organization always remained faithful to the thought expressed in the works Agrarian Reform: A Question of Conscience and The Declaration of Morro Alto, both signed by Archbishop Bigaud. He, however, entering into clear contradiction with his previous attitudes, changed his position publicly in declarations to the press. He did so without even seeking a prior understanding with the other coauthors to see if he could persuade or be persuaded by them. Naturally, the collaboration could not continue once the longstanding affinity of ideals was brusquely and unexpectedly broken over such an essential point. The question of the Novus Ordo Missae and the organization's irreproachable submission to and reverence for the Sovereign Pontiff, duly explained in a press release distributed at the time by the Brazilian TFP (cf. Half a, Century of Epic Anticommunism, p. 167), will be more amply explained in Commentary no. 147.1.

[125.2]. Mr. Case now uninhibitedly begins a series of "assumptior...s" from which he draws conclusions completely divorced from reality. "One must . .. assume," he says, ''tllat 1L a pro]Jerty-]Jrotect:lng, adamantly ant1-soc1al1st1c m1J1tary d1ctatorsllip" promoted land reform it was because ''t.lle soc1al situation must llave warranted it."

The assumption that the military government was "adamantly ant1-soc1al1st1c" is unfounded. When Luiz Carlos Prestes, the most prominent Brazilian communist, was asked who were the principal allies for the implementation of communism in Brazil, he did not hesitate to say: "General Ernesto Geisel (the next-to-last president of the military period], in a.s much a.s he was responsible for creating oligopolies a.nd

centralizing economic activity in cartels, a.s ha.s rarely been seen in the world." And he explained why: "Because once everything is concentrated, it will be a lot easier to intervene a.nd change the owner, who in this ca.se will bea. communist government. If business a.nd industrial activities were in many hands it would be much more difficult."*

0 EstB.d0 de 8. Paula, 8/30/85.

Congressman Roberto Freire, the Brazilian Communist Party presidential candidate in this year's elections, indirectly confirms the testimony of his old leader. Declaring his support for a socialist state with a mixed economy, he says: "It would not be correct to na.tiona.lize everything. If nationalization were synonymous with socialism, Geisel would be the greatest socialist Brazil ever had. ''

Jorn&l da '.larde, Sao Paulo, 4/6189.

Leaving aside the specious distinction between nationalization and socialism, it was the Geisel administration that most contributed to the nationalization of the Brazilian economy. The affirmation that the military government was ''adamantly ant1-sac1a.I1st1c" is therefore simply laughable. The TFP's reservations about the military government are thus easily explained. They did not lead to a direct and systematic opposition to the military government because it had some anticommunist aspects, and such an opposition would have favored the rise of the left, hastening even more the socialization of the country. Does Mr. Case have sufficient flexibility of spirit to understand these political subtleties, so common in Latin countries? One fears that he does not, in view of the predominance of the "esprit geometrique" over the "esprit de f1nesse," of which Pa.seal speaks a.nd which one notes in the whole course of Mr. Case's argumentation.

[125. 3]. This is the place for a commentary on the method of ''assumptions, '' which Mr. Case makes explicit in this paragraph but uses throughout his work.

In cuITent language, the verb "to a.ssume''means "to ta.kefor gra.nted without proof" or "to suppose a.s a. fa.ct" (Webster's New Universa.l Unabridged Dictionary). Webster's New World Dictionary(Second College Edition, 1984) specifies that ''assume implies the supposition of something as a basis for argument or action [let us assume his motives were good)." Black's Law DictionaJ'y defines "supposition'' as "a. conjecture based upon possibility or probability that a thing could or may have occurred, without proof that it did occur." A supposition, then, is not baseless; it contains an element of certainty (possibility or probability), even though it does not lead to a full certainty and, therefore, is not in itself conclusive. In a responsible work, the author must indicate with precision the elements in which he sees probability or at least possibility supporting his suppositions. Now, regarding Mr. Case's article, one must observe: 1. It is manifestly situated in the domain of suppositions, which in itself, as seen, does not permit one to conclude anything. 2. Its elements of probability are the declarations of people who distort or misinterpret facts that took place in the TFPs. The correct descriptions of these facts-all of them-have already been given in refutations published by the TFPs in question. These refutations present the true characteristics and authentic meaning of these facts (cf. Preface). 3. Its elements of possibility are the arbitrary approximations or correlations the author establishes between facts, events or doctrines, while systematically omitting, at times shockingly, any contrary information provided him. Mr. Case cunningly ~anipulates these groundless suppositions in an effort to form an unfavorable image of the TFPs. The serious errors of this method of suppositions are pointed out in each Commentary.

FIDELITY

MEDIA UPROAR. (126]. In 1975 wha.t the TFP calls a "media uproa.r" resulted 1n hundreds of articles a.causing the TFP of "having Na.zi-Fa.sctst tendencies, of caI'!'ying on subversive monarchist activities, and luring and tra1n1ng youths for the pra.cttce of violence." A pa.rli&menta.i:y Gommtss1on of Inquiry in the sta.te of &.lo Grande do Sul investigated the organization. The Commission's brief was to examine the "a.cttvities, purposes, fina.nctal support, [and} methods employed to recruit tts active members and to perform its work. " 2'11:e cJtarges lorm:J.ng the com_pJa.int aga1nst the 'J!7P :J.ncJuded "paraâ&#x20AC;˘ military reBJmentat1on ol mUJtant memIJers, J10BBfUIB1on ol arms and munJtfo.na, i,roleaaJ.on al neo-lasc1â&#x20AC;˘t 1cteologl.es or .met.hods, as weJJ as d1sttu1Jlll/l t.lJ.e _peace or &.he pubJ:J.c order [and] transgressmg the National Security Law." 2'.he Camm1as1on

wu an.able or anwillin,f to â&#x20AC;˘ubatanUate t.lle cb.arlf-, and t.lae 1n1:1u1ry was eventually dro_p_ped. 13

13. TFP pp. 210 ff.

COMMENTARY

[ 126.1]. "2'.he c.harges :torm1ng the compla1nt aga1nst the 2'7P included 'param111tary regimentation o:t mil1tant members, possess1on of arms and m un1t1ons, pro:tessio.n o:t nea-:tasc1st ideolog1es or methods, as well as d1sturb1ng t.he peace or t.he public order.'" What would one say of someone who, writing an indictment, were to take his accusations from a transcript of the judge's sentence of acquittal and "forget" to say that right after the accusations is the judge's very acquittal? One would say that this method of accusation is not only unfair, but shockingly unfair. But such is the method Mr. Case adopts. The words he quotes are drawn from the testimony of Col. Jose Paiva Portinho, Secretary of Public Safety of the State of Rio Grande do Sul (approximate equivalent of State Attorney General), who was the competent authority to investigate the accusations. Mr. Case cites the accusations as they are formulated in Colonel Portinho's testimony, but "forgets" to transcribe the result of the investigations. The Colonel affirmed in his testimony before the Parliamentary Commission of Inquiry: "In spite o:t the e.f.fort spent on th1s matter, a:fter c.heck1ng an the sources and guestioning the persons and organisations that might .have pertinent in.formation, nothing was :found; there:tore the accusations made against the 'EPP have turned out ta JJe un:tounded." Mr. Case extracts his accusations from the very same page and the very same paragraph in which the Colonel declares the accusations against the TFP are groundless! (cf. Half a Century ofEpic Anticommunism, p. 211) Thus, the shockingly unfair method the writer used to draw up his bill of accusations against the TFP becomes perfectly clear. And with that, his indictment is shown to be utterly worthless.

[126.2]. "The Commission was unable or unwill1na to .sulJstantiate the charges, and t.he 1ngu1ry was eventually dropped. "-There is no reason to imagine that the Parliamentary Commission of Inquiry "was . .. unwillillg"to substantiate its accusations. What clue, however small, does Mr. Case present as a basis for his statement? Did he consult the minutes of the Commission or the results of its work? What did he examine to arrive at another gratuitously insulting supposition? The truth of the matter is contrary to what he thinks.

To say ''the inquiry was eventually dropped" is inexact. The Parliamentary Commission of Inquiry (PCI), having worked during the three-month period established by regulation and having interrogated all the witnesses it desired, ended its investigations and did not present the customary final report. Explaining, ten years later, why this happened, Assemblyman Rubi Diehl, responsible for the POI report, declared to the newspaper Zero Hora, of Porto Alegre: "1".he report was not made because the conclus1on would .have amounted to dropp1J11 t.he charges. And 1:t we concluded by dropp1ng the charges, we would .have scored a goal :tor them, the '.r'l'P."*

Zero Hora., 7/21185.

According to the same news report, Assemblyman Diehl also commented that after the investigations the PCI could not "indict the members of the TFP for crimes" in any way. Thus, the PCI, not having found anything against the TFP, left everything in limbo. In other words, since no incrimination had been possible, there was little point in presenting a report that exonerated the organization. Zero Hora concluded with the commentary: "The shocking thing is tha.t the very POI which received so much overblown publicity was the only one in the history of the Legislative Assembly tha.t d1d not issue a fina.1 report."*

Ibid..

In April 1986, Assemblyman Diehl reaffirmed: "No cr1m1naJ act1v1ty

on the _part o:t the 7'7P was _proven."*

Zaro HOl'il, 4/9/86.

Unaware of these declarations, which were made after the publication of Half a Century of Epic Anticommunism, Mr. Case ventures to suppose that the PCI "was unable or unwilling to substantiate t.he c.haries." The very man in charge of the report admitted that the PCI "was unable ... to substant1ate the charges" because of an absolute lack of proof, and what it really "was ... unwilling"to-do was admit it was wrong by publicly recognizing the baselessness of the accusations against the TFP _ Instead of raising one more unfounded conjecture, Mr. Case would have done well to a.sk the American or Canadian TFP for clarification on this point.

FIDELITY

(127]. Another case in the same year involved the TFP in "inducement to flight, reckless transfer, &n.d concealment of minors. " A ;poUce :1Jl41:u1r_y eatabl1shed that tJae .m1.nor :1Jl 41:uestJon .had INtell gJven over to tJle 7:'l'l' tJaroug.11 a JegaJ guudJ.ansJdJJ aontract •18ned by 111• _parent•. r.111.s •at:uLl.efl t.he aut.hor1t1- t.hat no la...- Jaad been v1olatod. The boy meanwhile resided a.t the loaa.J. TFP center, where he received "moral &ad intellectual formation." 14

14. TFP p. 214.

COMMENTARY

[127.1]. "A police 1nqu1ry esta11l1sh.ed. that t.he minor in question had been given over to the r:rp through a legal guard.1ansh11' contract signed 'by .h1s 11arents. 2"h.1s sat1s:t1ed. t.he authorities th.at no law had been violated.''-Does the writer mean to say that the Brazilian authorities were superficial in their examination of the case? As a matter of fact, the minor in question was entrusted through a "Contract of Guardianship a.nd Responsibility" to a director of the local TFP branch in the State of Rio Grande do Sul, and received such an adequate "moral. a.nd intellectual formation" in the TFP that his parents granted him adult status as soon as he turned 18, three years before legal majority in Brazil. The Parliamentary Commission of Inquiry itself, set up "to carry out profound and ample investigations of the ... methods employed to recruit its active members" (cf. Half a. Century of Epic Anticommunism,

p. 210), interrogated the minor's father and mother, the boy himself, and the TFP director who had guardianship of him. It found nothing that constituted "inducement to flight, reckless transfer, and enticement of minors," and so, the case was definitively closed.

FIDELITY

(128]. f'.he attac.k• o.n tlle 'Z'l'l' cams AOt only hem aocJaJJ•u and Cammu.n.1Bu, r,ut ham t.he •ecrllar Bute 1tae:u, and this a.t a. time when the TFP was aJav:tsJUy i,ro:mot1q t.he J1c1tn-• or the m1l1tary regJ.me. Act1.n, on t.he logic oLB.avolution and. Coa.nter•B.ovolutton, t.he 'Z''l'P .had m&J1agee1 to ma.Jre enem1u ornearJ;y everyone.

COMMENTARY

[ 128 .1]. "Blav1sllly 1,1romotbl4 t.he 11c1tness art.he :m111tary reg1me. ,,_

What proofs does the writer adduce that the TFP promoted the Brazilian military regime? And, furthermore, "slav1sll.ly"? As already stated (cf. Commentaries nos. 121.2, 124.3 and 125.2), the TFP courageously pointed out on opportune occasi.ons the bad measures of the military regime at a time when few were willing to do so. Mr. Case's accusation, therefore, is an entirely gratuitous insult.

[128.2].

"Act1Dg on tlJ.e JogJ.c o.tB.evolution and Counter-B.evolution, tlJ.e 'Z'l'P 11.ad manqed to make enemies o.t nearly everyone. "-The truth is the exact opposite. In the first place, it is precisely according to the "log1c o.t Revolution and Counter-B.evolu:tion" to seek out all those who oppose the Revolution, acquaint them with each other, and organize them (cf. Revolution and Counter-Revolution, part 2, chap. 5, pp. 95-98). Furthermore, the TFP has friends in great numbers all over Brazil. A proof of this is the warm welcome extended by the residents of the thousands of places visited by the organization's caravans, whose members frequently receive free fuel, food and lodging. Another proof is the sale of over 1.5 million copies of TFP works up to December 31, 1988, certainly an excellent achievement given the overall number of books sold in Brazil. In 1987, the TFP published the book The Proposed Constitution: Anguish for the Country (209 pp., 3 printings, 73,000 copies), by Prof. Plinio Correa de Oliveira. In the first nineteen days after the book's release, public sales by members and volunteers of the organization averaged 1,083 copies per day in Greater Sao Paulo. This rate of sales for a book of this nature is unheard of in Brazil. Over the course of the years spent by the TFP caravans in this work of selling and distributing publications, 3,713 police chiefs and mayors have kindly testified in writing to the orderly and peaceful character of their activities. This widespread and friendly reception does not mean the organization lacks declared enemies in certain circles of high finance, among intellectual snobs, in the leftist media and in the "Catholic left." Nevertheless, to say that the TFP does not have a large number of friends is absolutely false. Chapter 4 of Half a, Century of Epic Anticommunism (pp. 279-356) relates a whole series of contacts between the Brazilian TFP and friendly personages and organizations from the most diverse parts of the globe. In the media uproar of 1975, to which Mr. Case refers (no. 126),

"high-placed religious, civil and military authorities, prominent journalists, and 'prestigious non-governmental orga.niza.tions raised their voices to express solidarity with the TFP" (Half a, Century of Epic Anticommunism,

p. 215; cf. pp. 215-220).

The Brazilian TFP, restricting itself to the apolitical realm, does not have systematic relations with the country's politicians, which are the

usual prerequisite for obtaining favorable official pronouncements or state awards. In Brazil, politicians in general differ greatly from the rest of the population and live in their own sphere, with which the country's notables do not have the necessary contact, as deplored, by the way, in Prof. Plinio Correa de Oliveira's book The Proposed Constitution: Anguish for the Country (Editora Vera Cruz, Sao Paulo, 1987, p. 23). Among the military, the TFP enjoyed the firm friendship of General Souza Mello, who inaugurated the TFP's Sao Paulo auditorium on October 12, 1974. A few days before, he had left the post of Minister and Chief-of-Staff of the Armed Forces. Upon his arrival at the auditorium, he was welcomed by the Second Army's Raposo Tavares Regimental Band (cf. Half a Century of Epic Anticommunism, pp. 320-322). All this is mentioned to rebut Mr. Case's affirmation that "the attacks on the 'r'l'J! came not only from soc1al1Bts and Co.m.muniBts, but :from the secular State 1tsel:l."

[128.3]. Even if it were true that "t.lle

TPJ! had managed to make enemies o:l nearly everyone," what would that signify? Should a. doctrinal work be condemned merely because it causes general dislike? If so, one asks: Did not Our Lord Jesus Christ, who was condemned to death and led to the Cross by the clamor of the Jewish people, have enemies everywhere? Did not the early Church have enemies everywhere? Do not many episodes of the history of the Church and from the lives of the saints show us persons who had enemies everywhere even though they had rendered the highest services to the Church and temporal society? Once more, Mr. Case ignores all of this.

FIDELITY (1.29]. In Uae caâ&#x20AC;˘e ol tiae 811ard1a.DBA;lp or the m1nar, .-e .have certabl ev14enc. or at least one Lorm al r:rP rec:ru1tment. 2'.he 'Z7P blteruted 1n reoru1t1n,t ;you:tJ.8 men, pnferallly mhlors, so that they can be formed Into "warrior monks" fezrvently loyal to the cause. And one way they do this is by securing guard1ansh1ps of the minor sons of pa.rents friendly to the TFP viewpoint.

COMMENTARY

[129.1]. "In the case o:r the guard1aD.8.ll1.P of the m1no.r, we have certain evidence o:f at least one :lo.rm o:r T'l'P rearuJtment."-In the first place, legal majority in Brazil is 21 yea.rs and not 18 as in the United States and Canada. Therefore, people who are considered ready to accept all the personal, legal and civic responsibilities of life, who vote and are

eligible for certain positions in the United States and Canada are still minors in Brazil. Secondly, there was no other case of guardianship in the TFP. Mr. Case cites this single case as "certa1n ev1dence" tha.t guardianship is a TFP method of recruitment! This is yet another of his baseless assumptions.

[129.2]. "2".lle 2'7P 1s 1nterested 1n recruiting young men, preLerably m1nors."-Is this not precisely what Catholic seminaries do? Are not

military academies a.11 over the country preparing minors to serve in the different branches of the Armed Forces? Minors visit TFP centers for the most varied reasons. Therefore, parental authorization is not required for the first visit. However, when visits are repeated, the pa.rents are informed. If they disapprove, the minor is prohibited from entering any TFP center. These are always open to parents who wish to visit them. Many parents have made touching declarations of gratitude for the moral and cultural good the TFP does their sons. (cf. Commentary no. 135.3). FIDELITY

[130]. It . - - 1n co.nnect1on w-1tll a.notller recra1t11lll dev1ce, that ot uta111.1s111Jlll scJJ.oola tor boys 1n order to Jn1t1ate them 1nto '1!71' doctrine, t.hat tJae t1rst major 8'JCJIOH ot rrl' 1.nner worJtJnp came to lJtbt. L'llcole Saint BenoU was ••t•IIJJs.hed near !'oars b;y tJae .l':l'encJJ. bi-ancll oft.he 7:'P:II in 19?'7. Parents soon became upset at the changod attitudes of the.11' sons. They found a secretivoness a.n.d glib d1ss1.mulat1on fa.r beyond what could be called normal. A prevailing pa.ttern wa.s the boy's increa.sing dislike and enmity towards pa.rents. A meet1ng between concerned parents and school officia.l.s was f.1nally held on March 24, 1979, where the parents first Jea.rned tha.t the:lr own children's odd behavior weren't specie.I cases but pa.rt of a general pattern existing throughout the school. After a rancorous meeting, three quarters of the pupils were removed from the school.

COMMENTARY

[130.1 ]. "It was 1n connection w1th anot.he.r recru1t1ng dev1ce, that oL establ1sh1Dlf schools for boys 1n order to initiate them .tnto 'J!FP doctrine, tllat tlle L1rst major expose oL 2'PJJ inner wo.rJr.Jngs came

to 11.gb.t. L'Bcole Saint Benoit ... "-Regarding the TFP's supposed initiatory process, see Commentaries nos. 135.2 and 135.3. Everything related to what happened at the Ecole Saint Benoit is entirely elucidated in the French TFP's refutation of the aforementioned anonymous report of 1979 (cf. Commentary no. 131.1).

[130.2]. " ... by t.he French branch of the 2'PP,"-On the impropriety of this expression, see Commentary no. 162.1.

FIDELITY

(131]. Somet1.me afterwards, a comprehensive document tltled "Beware of Fa.1se Prophets" was issued by &11 anonymous coalition of former TFP activ1sts and a.ssocla.ted pr1ests. The expose ci.l'Culated among trad1t1onal Catholics in France, and WB.S d1str1buted 1n Paris to embassies of countries having TFP chapters. But it made a specla.1 splash in Bra.zili&n. newspapers. In response Plinio wrote a letter printed in O Estado de s. Paulo (August 22, 19'79) protesting "the 1nvolvement of the venerable name of hls dear mother 1n a media uproar against the TFP."

COMMENTARY

[131.1]. Mr. Case, who is so careful in providing information on the origin and spread of the anonymous French report against the TFP, withholds a fundamental fact: That report was refuted at length by the French TFP in the work Imbroglio, Detraction., Delire-Rema.rques sur un Rapport con.cernan.t les TFP, which to this day has received no rejoinder (cf. Preface).

FIDELITY

[132]. The French report notes that Dona. Lucilia. (Plinio's deceased mother) was so hlghly venerated within the orga.n1za.t1on that not only wa.s her picture ca.rr1ed in processions, klssed, and her gra.vesite made into a holy B}:'Ound (people would touch rosa.ries and rose petals to her tombstone), but further, that 'EP:P members were 1.n tb.e b..ab1t aL 1mprav1.nt an t.he Ha1J â&#x20AC;˘â&#x20AC;˘ry Jn t.he Lal1aw-1.nt way: Ha11 Dona Luc1l1.a, full of grace, the Lord is with thee. Blessed a.rt thou among women, and blessed 1B the fruit of thy womb, Plin1o. Holy Dana. Lucilia., mother of Plinio, Pray for us sinners now and at the hour of our death.

COMMENTARY

[132.1]. Later, the legitimacy of paying private cult to persons who died in the odor of sanctity but are not yet canonized or beatified will be discussed in greater depth from the viewpoint of Catholic doctrine and Church law (cf. Commentary no. 143.5).

[132.2]. "'l'FP members were 1n the hab1t of 1mprov1.DS on the Bail Kary in the rollow1ng way: Bail Dona Lucilia ... "-Mr. Case takes this extravagant paraphrase of the Hail Mary, composed by an adolescent and recited by him and some of his fellow students (ten at most) at the Ecole SaJnt Benoit, and errs by generalizing as if it were common practice in all the TFPs. This is not true. This paraphrase was restricted to that small group of French boys and its use was short-lived (from September

or October 1978 to April 1979). It was composed without the knowledge or approval of any person of authority in the TFP. The paraphrase certainly reveals a lack of maturity (its author was 16, and those who prayed it were about the same age), but it is far from being a "bJasp.hemous prayer," as Mr. Case writes in paragraph no. 133, perhaps without measuring the implications of such an accusation. In fact, the paraphrase has nothing in it contrary to Catholic doctrine and practices common among the faithful. In prayer books, one frequently finds paraphrases of prayers to Our Lord or Ou1' Lady used in honor of other saints. For example, Goffine's famous Christian's Manual carries an adaptation of the Memorare, St. Bernard's celebrated prayer to Our Lady, in honor of St. Joseph. Mother Isabelle du Sacre-Coeur, a Carmelita of Lisieux, also adapted the Memorare to Sister Theresa of the Child Jesus, many years before her beatification. Mother Isabelle du Sacre-Coeur died in 1914. St. Theresa was beatified in 1923 and canonized in 1925. A prayer book published in Brazil also contains a Hail Joseph, of French origin, entirely patterned after the Hail Mary. This manual was honored with a letter of praise written by Cardinal Rampolla in the name of Pope Leo XIII. Finally, what is to be said of these words from Johannes Joergensen's famous biography of St. Catherine of Siena (1347-1380): "Blessed Lapa,, Lapa, blessed! Lapa blessed among women, blessed is the fruit of thy womb: CATHERINE!"? This biography merited a letter of praise and recommendation written in the name of Pope Benedict XV by his Secretary of State, Cardinal Gasparri. Lapa, St. Catherine of Siena's mother, is not

even beatified. Such usages and customs of the Church are explained at length in a work of the Brazilian TFP, from which the above facts were extracted (The TFP's Refutation of a Va.in Onslaught, Sao Paulo, 1984, vol. 1, pp. 432-436). This thoroughly-documented study includes a favorable expert opinion by Fr. Victorino Rodriguez y Rodriguez, a Spanish Dominican and Thomistic theologian of world renown, declaring he did not find in it "any theological, moral or canonical error. "

FIDELITY

[133]. ThB bl-_pb.emona _prayer su(t(tBsts a rather exalted status for this â&#x20AC;˘otller of this Ban.

COMMENTARY

[133.1]. It was said a.bove that Mr. Case might not have weighed the implications of his words when he qualified as a "blasphemous _prayer" the paraphrase of the Hail Mary that he alleges was recited habitually in the TFP. His assertion takes on the greatest gravity, since as Fr. Antonio Royo Marin, O.P., observes: "St. Thomas Aquinas says that blasphemy is a. .much graver sin than murder (the gravest sin one can commit against one's neighbor) because it directly offends God Himself (II-II, 13, 3 ad 1). "*

Thologia Mora.1 para. Beglares, B.A.C., Madrtd, 1957, tome I, no. 410.

Could it be that Mr. Case wished to impute to the French TFP (and by ricochet, to the other TFPs) a sin graver than murder? Or did he simply use the expression "blas11.hemous prayer" for lack of a more appropriate one to manifest his shock over a practice he did not know and considered contrary to Faith and ecclesiastical laws? The use of the uppercase in the words "Kotller" and "Bon" in this paragraph seems to support the first hypothesis. Whatever he intended, Mr. Case certainly makes the imputation of blasphemy once again through the mouth of a third party in no. 141.

FIDELITY [1.34]. Earlier we spoke of a "stra.tea of tb.e r..,.,.a 2.'ratb.s." To understand the TFP, we need to see it a.shaving a well-engineered but deceptive publ1c persona. and a. secret "b.16b.â&#x20AC;˘r trat.ll" opera.ting within. The public persona is politlcally and economically consorva.tive, wh1ch allows it to 1nf1ltra.te New Right lobbies like the Free Congress Foundation 1n Washington, D.C., and ally itself with traditional European right-wing movements like the French Lecture et Tradition and the Italian Alleall2Ja Cattolica.. 15 Recently, Fr. Enr1que Rueda WJ'Ote a glowing report in The Wanderer about h1s experience w1th the TFP in Brazil. The TFP naturally keeps its inner face hidden from such superficially like-minded groups. As to religion, the pel'Bona. is fervently Catholic, loyal to pope and magisterlum, but underntandably dismayed at the theological modernism, leftist politics, and litu.Pgical desa.cra.11zation that have played ha.voe with the post-Conciliar Church.

15. TFP pp. 307 and 325.

COMMENTARY

[ 134.1]. The fantastic theory of the ''strategy o:r the already been refuted (cf. Commentary no. 110.2).

'.rwo !l'rutlls" has

In this paragraph as in others, Fidelity's free-lancer manifests an unflattering opinion of the capacity, sagacity and experience of the members of the New Right (especially those of the Free Congress Foundation of Washington, D.C.), members of traditional European rightist movements (such as Lecture et Tradition of France and Allea.nza, Cattolica of Italy), and other groups and personages who have maintained contact with the TFP. After all, in years of collaboration, at times close, and exchanges of visits, no one in these organizations noticed a.ny evidence of what Mr. Case found by simply reading an anonymous French report and conversing with people who are openly hostile to the TFP l Or could it be that Mr. Case thinks the members of these organizations share in the bad faith he gratuitously attributes to the TFPs?

FIDELITY

B:BC:aiT INNIB DOC!'lUN:B [135). The secret 111.ner 4oc::tr.1Jle, as revea.Jed by the French expose and corroborat1:n.g sogrefll, is another story altogether. 2'.he .in1Uaie 111 led step•by•.nep, ever so salJtly, Jnto 1;he esoteric:: traih. Bec:ru1u are »rererabJy teenage or preteen boys (women :need :not appJyJ, Uae younger "1e better, for the young can be educated more eas1ly Jnto aomet.ll.ing roma:nifc and selt-eiaU1:n.g, The tra.1n1ng 1n many TFP centers includes karate. Judo, and other commando sk1lls. Soon they learn that the whole adult world, with few exceptions, 1s corrupted by the .Revolut10n. 1".luty learn "1at tb.e.ir own mothers and fatlJ.ers are ".F.Jl"Bs," or ".Fou:ntaJns at Ky Bevolat:ion." The implication is that the boys themselves a.re infected w1th the Revolut1on, to some greater or lesser extent, a. corruption infused by the11' pa.rents. But Dr. Plinio will save them. Dr. Plinio can discern, w1th merely a glance, or by looking at a photograph, if a. person has "1".11.aa," and thus 1s fit matBria.1 for the Counter-Revolution. Lea.rning he ha.s the quality of Tha.u exalts a boy 1n his own .mind and at the srune t1me drives a wedge between him and h1s p&rents a..nd between him and the whole outside world. He ha.s a. new family now, and a new "father," and in th1s frun11y he has a very serious pa.rt to pla.y. 11111 a_postolate 1s h.ilb•r i.ha.n "1at al a _prJut (t.Jae t.im• tor r,r1ests 1s over) for he w111 help bring in the Reign of Mary, and in that Kingdom he will be a. prince. But none ot t.lJ.1s must :be learned by aDyoDe OD t.be outsJde. Ile .f.a sworn

to ncrt1t:y, and .he maat learn to dJssemlJie-t.hus Uae cl1s•1mu.Jat1o.n, t.be JyJng, tb.e st1ernJve:neu and t.lle JncreasJ:n, dJslike and l>el:ittl.Jnl ol »aunts noted w1t.h s11c::ll _paJn by tailer• and .mothers 1:n 7rance and t.he UnJted states.

COMMENTARY

[ 135 .1]. ''Bearet Inner Doctrlne. " -With this novelistic subtitle, Mr. Case promises something he does not give: the supposed "secret inner doctrine" of the TFPs. He does not give it for the simple reason that it does not exist. It is so far from existing that Mr. Case, in the very paragraph in which he announces it, speaks of everything but a doctrine, that is, an organized body of principles that serves as the basis for a religious, philosophical, political, scientific or other system of thought.

Someone could retort: It is true that Mr. Case does not present a completely articulated doctrine in this para.graph; that would be difficult to do since the doctrine is secret. However, he does give, in the course of the whole article, a great number of clues from which one ca.n deduce if not a. doctrine, at lea.st a "•«:ret truth,, or some "secret t r uths" communicated only to some initiates. This hypothetical objection amounts to the same accusation of the supposed "strategy oL tlle rwo 1'.ruth•,, a.nd has therefore been implicitly refuted (cf. Commentary no. 110.2). Nevertheless, it should be explicitly refuted. Mere clues are not sufficient grounds for an accusation (or even a suspicion} as grave a.s the one being analyzed; conclusive proofs are necessary. Without these proofs, one runs the risk of committing injustices, or at least ma.king rash judgments. Clues have their role in the search for truth: They serve as working instruments for the construction of hypotheses orienting research. But they a.re equivocal, for they can be interpreted differently depending on the criteria adopted and thus lead to differing hypotheses. Therefore, an honest and serious r esearcher does not hesitate to cast aside hypotheses constructed on the basis of mere clues whenever they are not confirmed by irrecusable proofs. This 1s a.11 the more so if the clues clash with the evidence obtained. Now, on what clues, or appearances of such, does Mr. Case construct, not a. mere working hypothesis, but his "truth" about the TFP ? And what documents and witnesses does he present to confirm the supposed clues? First of a.11, Fidelity's Wl'iter mentions the French report of 1979, which is supposedly corroborated by sources he does not specify. By the tenor of what he says later, one of these sources is John T. Armour's letter of December 1, 1982 (of. Preface). As already said, the French TFP published in its own defense the book Imbroglio, Detraction, Delire-Rema.rques sur un Rapport conoerna.nt les TFP (cf. Preface a.nd Commentary no. 131.1). The American TFP responded to Mr. Armour's unfounded stories with a. seventeen-page letter (cf. Preface). It should be noted once again that neither the French TFP's book nor the American TFP's letter received any rejoinder, their adversaries havi.ng been reduced to an uncomfortab le silence. The accusati.on of illicit cult to the founder of the Brazilian TFP was also ma.de in Brazil by a former member in terms very close to those of the French report. As stated (cf. Preface), the Brazilian TFP replied with two books: The TFP's Refuta.tion of a Va.in Onsla.ught and Bervitudo ex Ca.rlta.te. These books proved that the TFP members' manifestations of respect and

veneration for Prof. Plinio Correa de Oliveira and the soul of his pious mother, explained and commented therein, are in no way contrary to the laws and doctrine of the Church. This conclusion was corroborated by written expert opinions of three Spanish Dominicans, Frs. Victorino Rodriguez y Rodriguez, Antonio Rayo Marin and Arturo Alonso Lobo, all of world renown in their specialties (dogmatic theology, moral theology and canon law, respectively). It was Mr. Case's obligation as a professional and as a Catholic to thoroughly check his information about the TFPs in order to verify whether or not the clues with which he constructed his accusation were well founded. In the case in point, the most basic notions of fairness and intellectual honesty, as well as respect for his readers, would have obliged him to hear the "other side," the TFPs' side. However, at no moment in his long telephone conversation with Mr. Navarro da Costa, of the TFP Washington Bureau, about the article he was preparing, did he request clarifications about these points, which were fundamental to his bill of accusations. And this, despite the fact that Mr. Navarro da Costa had offered to give all the clarifications that might be necessary and to send written material concerning these matters. All this characterizes behavior deviating from the ethics of journalism. Furthermore, by failing to inform his readers of the existence of the TFPs' defenses, he reveals once more his partiality and renders his article useless a.s a denunciation.

[135.2]. A logical consequence of the alleged existence of a "secret J.nner d.octrJne" is the affirmation that the TFP uses a process of initiation, leading "the 1n1t1ate â&#x20AC;˘ .â&#x20AC;˘ step-'by-stei," (Mr. Case does not specify how), by means of Machiavellian subtleties, to the more profound understanding of the organization's goals and thus to the knowledge of its true nature. Once the false imputation of a "secret Jnne.r doctr:uie" is refuted, the imputation of a process of initiation collapses. Furthermore, Mr. Case presents no proofs of this initiation.

[135.3].

"f"he 1D.1t1ate 1s Jed. step-by-step, ever so subtly, into the esoter1c truth. llec.ril1ts a.re 11re:fera1Jly teenqe or preteen 'boys (women need. .not apply), the younger the better."-First of all, there

are no minors in the TFPs whose parents have not given them authorization to be there. Secondly, a recent survey carried out in the Brazilian TFP, the oldest and largest TFP, showed that 50.8% of its members are over 30 years of age and that only 2.2% are under 16. There are no preteen boys in the Brazilian TFP or in any of the other TFPs. On the other hand, the TFPs have formed networks of supporters of both sexes a.nd of varying ages, most of whom are over 30 yea.rs of age.

Nevertheless, the TFP makes a special effort to recruit young men and even very young men as members and volunteers. Adolescence and young adulthood are commonly known as periods when the soul is usually more open to great horizons, ideals, and appeals to selfless dedication and heroism. For that reason, vocations for all activities requiring in a special way such Qualities usually blossom in youth; for example, vocations to the priesthood or the religious or military life. Therefore, dioceses, religious orders, armed forces, all solicitously prepare themselves to attract young people to their centers of specialized formation. The TFPs especially attract youth for analogous reasons: their lofty goals, the self-denial necessary to an enthusiast of these goals, in brief, their whole epic undertaking. Consequently, the TFPs dedicate a special effort to make themselves known to those who are naturally more open to them. There is nothing more sensible and normal. So, although the TFPs welcome people of different ages into their ranks, they understandably prefer to recruit youth. By no means does this characterize them as initiatory societies or demonstrate intentions of "brainwashing" or "mind control," as Mr. Case would have it. That is, unless analogous accusations can be leveled against seminaries, novitiates, military academies, and like institutions.

[135.4]. ur11.ey learn th.at the.tr ow.n mothers and ratJJ.er.s are 'J'MB.s,' "7ou.nta1ns or JJlly Bevolut1o.n," or "7:JllB.s," came into use as a jocular expression among young men of the Brazilian TFP some fifteen years ago and had no offensive or scornful connotation. The word .Revolution was used in the sense it has in Revolution and Counter-Revolution, a bedside book of TFP members. The Revolution is a movement born at the end of the Middle Ages from an explosion of pride and sensuality which gave rise to the process of decadence of Christian civilization. This decadence in successive stages continues to this day. The Revolution has penetrated the most varied fields to such an extent that there is practically no aspect of the personality and activity of contemporary man where its pernicious influence has not been exercised to a greater or lesser degree. Thus, families, a.t times even the best and most enthusiastically counterrevolutionary ones, are not entirely free from revolutionary influences. On the other hand, the influence of families over their children is naturally very great and profound. Because of this, some young men began to refer to their families as "the fountain of my Revolution," or "FMR." In doing so, they intended to refer to the most sensitive point of revolutionary influence they felt in themselves. or '7ou.nta1ns

or JJlly Bevolut1o.n.

,,_

The directors of the TFPs, however, disapproved of this expression more than once, for it seemed susceptible to malevolent interpretations, which indeed adversaries of the TFPs have not failed to make.

(135.5]. The word 0 2".lJ.au:" became part of the current language of the TFP in an entirely fortuitous way, as expressions frequently do in organizations that really have life. Long ago, a member of the Brazilian TFP came across a passage of Ezechiel in which the Prophet relates an order given by God: "Go through the midst of the city . . . a.nd mark Thau upon the forehea,ds of the men tha.t sigh, and mourn for a.11 the abominations that a.re c:ommltted in the midst thereof'' (Ezech. 9:4). The men bearing this sign remained under

the special protection of God (cf. Ezech. 9:6). According to experts in Sacred Scripture, that thau was a small cross, or an "x" from some ancient alphabet of the region. The TFP member was of the opinion that the Prophet's description was a very adequate image of the people who reject and wa.nt to react against the general decadence, the moral abominations, and the crisis shaking the very Church of God in our days. By analogy, the expression ''so-and-so has tha,u '' entered the current language of the TFP to designate such people. Naturally, this inconformity is reflected in the behavior, way of being, thinking and, not rarely, in the very physiognomy of a person. Individuals who have affinities of mentality, behavior, aspiration and concern tend to unite once they know each other. Tp.e apostolate of the TFP consists to a large degree in seeking, uniting and organizing these people for the defense of Christian civilization against the Revolution responsible for the contemporary crisis. It seems to those of the TFP that one cannot have "thau" without a precious grace of God, for it is no small thing to discern the abominations in today's world and, above all, to reject and desire to combat them in spite of all contrary pressures.

[135.6]. People who have "tha.u" are not to be found only in the TFPs, but also in other counterrevolutionary movements or, as often happens, alone for lack of someone to identify, unite and organize them. However, those who reject the present situation do not always give unequivocal signs of their dispositions. In such cases, a more experienced observer can discern what the less experienced cannot. This natural aptitude to discern mentalities and dispositions of soul is not rare in sagacious politicians, refined diplomats, perspicacious policemen, experienced confessors, competent psychiatrists and astute professors.

In his long professional career as professor and lawyer, and in his intense activity as a Catholic leader;- Prof. Plinio Correa de Oliveira accumulated considerable experience observing and analyzing people, striving to fathom. their psychologies and mentalities, as well as their sentiments and dispositions. It is not surprising, therefore, that Dr. Plinio has an especial acuity that enables him to understand the psychology of this or that person by at times apparently insignificant signs that a common observer would not notice or consider expressive. Aptitudes like this can be attributed to specially honed natural gifts which God may choose to improve even further through supernatural aid. In the Ascent of Mount Carmel, the great Doctor of the Church St. John of the Cross gives us, with his admirable precision, a description of this divine aid when granted in a most elevated degree: "But it must be known that those whose spirits a.re purged can learn by natural means with great readiness, and some more readily than others, that which is in the inward spirit or heart, and the inclinations a.nd talents of men, a.nd this by outward indications, albeit very slight ones, a.s words, movements, and other signs. For, even as the devil can do this, since he is a spirit, even so 11.lr.ewise can the spiritual.man, according to the words of the Apostle, who says: 'He that is spiritual judgeth all things' (1 Cor. Z:15). "*

Ascent of Mount Carmel. trans. by E. Allison Peers, Image Books, Garden City, N.Y., 1958, bk. 2, chap. 26, 14, p. 232.

This supernatural assistance can have the characteristics of a charisma. Because of this, eminent authors cite this text of St. John of the Cross when writing of the charisma of discernment of spirits. Of course, even when a person receives this supernatural aid in a lesser degree, it can still be considerably helpful to him. For this reason, younger members of the TFP frequently ask Dr. Plinio to help them discern the present dispositions as well as the potential of this or that person with whom they are working and about whom they themselves have not yet formed an idea. This is necessary for various purposes, such as apostolic activities. TFP members living in other cities commonly send photographs to Dr. Plinio with the same intention: to verify whether or not a person has "thau." In other words, they ask Dr. Plinio if he discerns, by analyzing the person's physiognomy and bearing, the psychological features of an individual who rejects the present situation and is disposed to react. There is nothing unusual about this study of psychologies and mentalities by analysis of photographs. Do not handwriting analysts obtain surprising insights into the character, aptitudes and dispositions of a person by simply studying his handwriting?

[135. 7]. "H1s

apostolate 1s h.J.gher than that of a priest (the t1me for pr1ests 1s overJ."-Misinterpreting Pius XI's definition of Catholic Action- "a participation in the hiera.rchical apostolate of the Church"-

many of the movement's laymen believed it conferred on them an active part in the apostolate proper to the ecclesiastical hierarchy. Prof. Plinio Correa de Oliveira emphatically denounced this error with solid argumentation in his book In Defense of Oa.tho11c Action, which intrepidly defended the sacred hierarchy's prerogatives against revolutionary tendencies in the laity. The author remains faithful to the book's theses to this day. The TFPs recognize and proclaim that the priestly vocation is the highest on earth. According to Catholic theology, the priestly ministry is superior even to the angelic ministry, in that angels cannot effect the transubstantiation or forgive sins in the name of God. The priesthood's sublimity, however, does not prevent a layman from accidentally receiving a mission with greater influence on events than the mission normally fulfilled by a. member of the clergy. St. Catherine of Siena played a famous role in the resolution of the Great Western Schism. St. Joan of Arc set in motion the reaction that expelled the English, thus safeguarding the territorial and religious unity of Catholic France against the consequences of the victory of Protestantism in England one century later. In the last century, Ludwig Windthorst, the leader of the Catholics in the German parliament, was more effective in the victorious fight against Bismarck's Kulturkampfthan many priests during the Second Reich. These impressive historical examples speak for themselves. In the great battle waged today by clergy and laity to defend a Church submitted to a mysterious process of "self-destruction" {cf. Paul VI, allocution of 12/7/68) and a Christian civilization shaken to its very foundations, it may be that some among the laity exert an influence that is decisive in certain circumstances, like soldiers who at certain junctures of a war have a role momentarily more important than an officer's. It is a matter of opinion whether this is the case of the members of the TFPs or of other associations waging a struggle analogous to the TFPs'; the question need not be discussed here. What has to be emphasized here is that an affirmative answer to this question would not amount to placing the laity at or above the level of the priesthood. Regarding the absurd affirmation that "t.he tJme :tor pr1ests 1B over," see Commentaries nos. 145.2 and 145.6.

[135.8]. "But none of th1s must be learned by anyone on the outside. Be 1s sworn to secrecy. "-All of these gratuitous accusations are the consequence of the equally unfounded supposition of the existence in the

TFPs of a "secret tratb." or "doctrine." The existence of either of these would have to be proven. Mr. Case satisfies himself in having one support the other, like a cripple walking on and carrying his crutches at the same time.

(135.9]. "He 1s swor.n to secrecy, a.nd b.e must learn to dissemblethus the d1ss.l.m ulation, the ly1.ng, the secret1ve:a8BB a.nd the 1:acreas.l..ng d1sJ1Jce and bel1ttl1.ng o.t parents noted w.l.tb. sucb. pain by .fathers and mothers Jn .J'ra:ace and the U:a1ted fiates."-The long series of theses presented by the TFP is entirely inspired by Catholic doctrine. When times were normal, the fact that several organizations took their inspiration from the doctrine of the Church was a just and sufficient factor of union and cohesion. Unfortunately, in the chaos in which Catholic milieus find themselves today, one can no longer say that. Catholics fight against Catholics and disagree on important points of doctrine. This happens not only between progressivist and leftist Catholics on one side and antiprogressivist and anticommunist Catholics on the other, but-alas!-also among the latter themselves. This is a notorious fact. On the other hand, in these confused times, the evaluation of contemporary events is not uniform even among antiprogressivists and anticommunists. This can easily give rise to disagreements between persons who otherwise have many opinions in common. This is why arguments and even clashes of opinion between TFP members and others can easily arise in the bosoms of families. The advice given by the TFP to its young men regarding such disagreements is: When experience tells them that speaking of a certain subject may lead to a clash of opinion with their families, they should not hide it, but patiently wait for an opportune occasion to discuss the subject again; if they see that any insistence would be entirely useless, they should resign themselves to being silent. This is done, of course, in order to prevent differences of opinion from being a cause of friction in the home. Not one point of the doctrine of the TFP is secret, nor are any of its political or socioeconomic theses secret. All of these theses are communicated to the members and supporters of the association for them to spread. They are also published in the magazines or news services of the various TFPs. Their being brought up in family circles depends on nothing but timeliness. Such a way of acting is in keeping with the virtue of prudence.

[135.10]. Is the TFP, then, a factor of division within families? On the contrary. The young men of the TFP certainly defend themselves interiorly from revolutionary influences they may receive from their families, but they also avoid quarrels and useless arguments. They are not a factor of disunity within the family unless there is disagreement over points of good doctrine and morals fundamental to

their perseverance. Even in such extreme oases, they always strive to be exemplarily respectful to their parents. It is surprising that Mr. Case is so concerned about the TFP's supposed division of families. Just for the sake of argument, let the absurd hypothesis be granted that the TFP really divides the families of its members, volunteers and supporters. How many of these families are there altogether? A minuscule number in comparison with the millions of families tragically shattered today by innumerable factors of division and disintegration.

[135.ll]. Mr. Case's whole construction is based on the assumption that the TFPs are made up exclusively of impressionable, simple-minded and inexperienced teenagers or even preteen boys, who are "educated more easily into something romantic and selL-exalt1q." It was already pointed out that more than 50% of the members of the Brazilian TFP are over 30 years of a.ge (cf. Commentary no. 135.3). Other aspects of the makeup of TFP membership should also be considered. Among the members, volunteers and supporters of the TFPs are to be found: judges and lawyers; professors and teachers; researchers, writers, lecturers and journalists; physicians a.nd surgeons; engineers; economists; businessmen, entrepreneurs and managers; a.nd professionals of all the arts and trades. These professions require much critical sense, knowledge of people, discernment of situations, decision-ma.king capacity, independent judgment, personal responsibility and maturity. Many of these professionals met and joined the TFPs as adults, after concluding their university or training courses. Some of them were even parents, with all the responsibilities this state entails. Furthermore, the TFPs' publications and lectures are of an intellectual caliber which even their opponents have been forced to recognize. This picture differs markedly from the gross caricature traced by Fidelity's writer, who presents the TFPs as bands of simple-minded and easily influenced boys. How is it that such cultured, mature and experienced people could have ideals and outlooks on life like the puerile fantasies Mr. Case presents as the TFPs' "11~.her trut.h"(no. 134) or "secret inner doctr1ne" (no. 135)? Does Mr. Case imagine that these mature and experienced people-who are leaders in the TFPs-do not know the supposed "111g1J.er truth" and "secret Jnner doctr1ne"? That would amount to saying that these people are mere idiots who do not realize what is going on around them! In that case, the peril supposedly represented by the TFPs-"a dangerous rel181ous cult" (no. 121)-would exist only in Mr. Thomas Case's over-excited mind. After all, what threat is posed by an organization of simple-minded boys and idiotic adults?

FIDELITY

[136). 7b be told by One 1flao Know• that you h av e the ms.r.k of B&lv&tion on y our soul, tha.t you w i ll be mysti cally preserved 1n the chaos t o come, uad t.llat Jn Ue xtllenJl.fam 7aa w1U be• .kll.f6llt-a-raAt JJI t.lle al Kary Ute KoU•r ol God-

-•T

all thls 1s pretty h eady stuff/

C OMMENTARY

[ 136 .1]. "One 'IV.ho Jt'nows. ,,_By his use of capitals, the writer seems to suggest here tha.t in the TFPs Prof. Plinio Correa. de Oliveira is consider ed " God." This suggestion appears a.s an explicit accusation in the anony mous French report so often used by Mr. Case and, therefore, so frequently mentioned in this refutation. He will repeat this insinuation through the Ups of a prelate, a onetime friend but now detractor of the TFPs (cf. no. 144). The insinuation 1s so absurd and outlandish as to be unworthy of consideration. ''Everything exaggerated 1s insignificant,'' said Ta.lleyra.nd, the famous nineteenth•century French statesman and diplomat.

[136.2]. " ... and t.hat bJ. tJJ.e .K1Jle.nn1um you w1ll be a .kn.f6JJ.t-errant bJ. tJJ.e army or••ry tJJ.e Kot.her or Qod. " -Regarding the "Millennium," see Commentary no. 149. l.

FIDELITY

[1.37). fte d•votJon aar.roua41Jl6 .PJJmo .hu all tAe trappb16• al• cau. He is called Elias by his followers. A h at he left behind at the TFP "Seat " 1n Mt. K isco, N . Y ., was p laoed on a bed and touched an d venerated. Jiu •-rer7 word u tape r.corcled aJld Aat daily to ~7.P cent•n around t.lle worJ4, U•n to be poiulered by t.lloaaanda oL rev•r•At ducJ.PJ••· 7.hotopapu ol i,rospect1v• member• are ••nt to .PUJl.fo 1.n Br..U Lor bJ.m to Jad6• a.ad d1ecern .-.llat tll•T .revHJ oL the poetaJanu• JJIJl•.r c.Jauactera: th.ts one is of n o account; t hat one has homoseiu al tendeno1es; this [one) 1s i nfected with the Revolu tion ; this other one had a good vocat1on .

COMMENTARY

[ 137 .1]. "2'.he devotion surrounding .Plbaio .has all t.he tra;pp1qs al a cult."-With this sentence, Mr. Case perhaps thought he was saying something sensa.tiona.l. In fe.ot, he wa.s merely repeating the leitmotif of his article.

Wha.t does he want the reader to infer from this sentence? Is it that the TFPs' manifestations of veneration a.nd respect for Prof. Plinio Correa de Oliveira. that he goes on to enumerate prove the TFPs a.re a. "cult" ?

How do these manifestations differ from those that others ha.ve given to their respective founders or leaders such as Msgr. Escriva de Ba.Iaguer, of Opus De1, Chiara Lubich, of the Focola.ri movement, Msgr. Giussani, of Gomunione e Liberazione, or Mother Teresa of Calcutta., of the Missionaries of Charity? What matters is not whether these manifestations please Mr. Case but whether they are in conformity with the doctrine, laws and customs of the Church. Surprise or scandal over such manifestations of devotion to persons who are still living ca.n only stem from a very deficient religious, doctrinal and historical formation. The only thing that one can infer from the fact that American TFP members touched Prof. Plinio Correa de Oliveira's hat 1s tha.t they consider him a. person having the virtues that characterize the saints in this life. There is nothing strange about treating in this way a.n object linked to him. Such practices have been constant among fervent Catholics since the beginning of Christianity. Here is a.n example among thousands. It is taken from a biography of St. John of the Cross (IB42·1591): "Anton de la. Bermeja. was a. good a.nd pious ma.n, a. Carmellte tertiary. He did not know how to thank the Father-Prior [St. John of the Cross], whose presence he considered such an honor for him, and he offered him a glass of wine. Fray John refused it, but, in view of the insistence of Anton, drank a little. 2".he p1om maia

.kept t.he glass as a relic. "*

* Cl'lsogono de Jesus, O.C.D., The Life of St. John of the Cross, Longmans, Green and Co., London, 1968, p. 264. The examples could be multiplied almost indefinitely. Mr. Case could find many of them in the work Timely Reflections and Exa.mples of Saints for Our Times. The TFP would have sent Fidelity's writer a draft-copy of this soon-to-be-released work by the Foundation for a Christian Civilization had he shown the least interest 1n pursuing the matter. Mr. Case could question whether or not Dr. Plinio 1s a. saint. But that is not the matter at issue. What is important is whether such manifestations conform to the laws and doctrine of the Church, for it is only in function of this point that one may answer the columnist's malevolent accusation against the TFPs.

[137.2). "H1s every worcl 1s tape recorded and sent d•ily to 1:t,P centers around t.he world, t.here to Z,e _pondered b,;y t.hou•ands o:l reve.rent tf1llc1;ples. " - "•very word" is an obvious exaggeration, because it would mean that even the common, everyday words a.re recorded and

sent to the other TFPs. In fa.ct this is done only with his lectures a.n.d talks and noteworthy points of his informal conversations. Once the ma.tter is expressed in due terms, what is wrong with it from the vieWJ)oint of Faith, good morals and ecclesiastical discipline? In the general introduction to the biography and writings of St. John Bosco, a Sales1an writes: "When Lemoyne arrived a.t the Oratory, he saw tha.t severa.l of Don Bosco 's more intelligent sons were already carefully compiling everything notable they observed in their beloved father a.nd were ta.king down hiS d1scourses, ta.lks and any of the more striking words that came from his lips, aven in familiar conversations."*

Rodolfo F'ierro, S.D.B., 81ogra!Ja y 1!:SC1'1tos de San Juan Bosco, B.A.C., Madrid. 1965, General Introduction, pp. 62-63. Imprimatur: Jose Maria., Auxilia.ry Bishop and V:tcar---Genera.l, 5/13/65.

[137.3). "Rll.oto6.râ&#x20AC;˘J.lhS of Âťrospect1ve members are sent to Pl1.n1o 1.n Br..U Lor Jabn to Jv.d4e and ducern what they .reveal oftJJ.e ].lostv.Ja.nts' .in.Der cJJ.a.raote.r."-Mr. Case returns, with strange obsession, to the theme of Prof. Plinio Correa de Oliveira's analysis of psychologies and mentalities. On this point, see Commentary no. 136.6.

FIDELITY

[1.38]. And thiS OJaoaen Bero sh.all lead the remnant through the mass1ve chaos of the Jlatlazre (Armageddon) into the New Jerusalem.

COMMENTARY

[138.1 ]. Perhaps the columnist wishes to give the reader another shock with these grandiloquent and mysterious words a.nd evoke the apocalyptic image of the mass suicide of the People's Temple "cult" under the leadership of a supposed "Chosen Be:ro," Jim Jones. In certain superficial minds, the parallelism subliminally insinuated here takes the place of the nonexistent serious proof. The presentation 1n this way of a word commonly used 1n the TFP, "Bagan," whose precise meaning the reader does not learn, tends to create the impression of something strange and, therefore, the impression that the organization using it is also strange. It is commonly known that every social group, however small-whether "closed" or not-creates its own expressions: nicknames, special designations for this or that object, place, situation, etc. This practice ca.n be observed in any club, or better yet, 1n any family. Although

linguists have only emphasized the trait since the last century, men have been doing this since Adam and Eve. Obviously such improvised or "domestic" expressions frequently do not have the rigorous character of scientific terminology, which they acquire only in some oases when polished by the passage of time. Thus, there is nothing strange a.bout the TFP also having its own expressions. In the household language of the TFP, the term Ba.ga.I.Te designates the chastisement Our Lady predicted at Fatima in case men did not convert. The TFP sees this chastisement as a supreme manifestation of God's mercy toward a sinful world, for many souls will be led to repent of their sins and expiate their faults by extraordinary sufferings. According to St. Peter (cf. 1 Peter 3:19-21), the Flood was the occasion of eternal salvation for many who had remained incredulous while Noah built the ark. When the tremendous chastisement fell upon them, they repented and asked God's pardon, accepting death as expiation for their sins.*

For the usual interpretation of this scriptural pa.asage, cf. Jose Salgueiro, O.P., Blbll& Comentada, B.A.C., Madrid, 1965, vol. 7, pp. 129-130.

As one sees, the TFPs' notion of the "Ba,garre" is quite different from the wrathful desire of "assass1nat1Dg apostate priests and lJ1sb.ops" (and why not laymen, as well?), which Mr. Case attributes to them (nos. 148 and 164). The "Ba.ga.rre," one of whose consequences will undoubtedly be a renewal of the Church's splendor, is essentially a work of divine grace, in which the action of men is entirely secondary.

FIDELITY

DONA LUCILIA OF THE FLASHES (139.a]. Th1s 1s the secret t.rutJI of the great prophet P11n1o Correa. de 011ve1ra,.

COMMENTARY

[139.1]. Since the accusation that the TFP has a "secret truth" has already been answered (cf. Commentaries nos. 110.2, 134.1, 135.1 and 135.2; see also 145.1), only the question of prophetism need be discussed here. A number of contemporary personages have been called "prophets." They range from political leaders, such as Gandhi, and civil rights activists, like Martin Luther King, Jr., to religious and prelates, like Mother Teresa of Calcutta and Archbishop Helder Camara. To our knowledge, the fact

that these personages have been called "prophets" has not led to their followers or admirers being termed members of any "cult." There 1s much ignorance (and a certain prejudice) among the simple faithful regarding prophetism, which is often viewed, without furt:t:ter ado, as an aberration. However, contemporary theologians frequently and naturally treat of prophetism as a phenomenon existing also in our days. 'lb spare the reader tiresome scholarly citations, some paragraphs are transcribed below from an interview given last year by Cardinal Joseph Ratzinger, the Prefect of the Congregation for the Doctrine of the Faith, to the Chilean daily El Mercurio (6/12/88): "I have the impression that there is a vast misundersta.nding about the notion of prophecy toda.y. The prophet is seen as a great accuser in the line of the 'masters of suspicion' who perceives the negative in everything. This is as false a,s the opinion that formerly prevailed and confused the prophet with the soothsayer. "In reality, the prophet is the spiritual man in the sense St. Paul gives this expression; that is, he is the one totally imbued with the Spirit of God and who, for that reason, is able to see rightly and to judge accordingly. Therefore, his mission is to do the work of the Holy Spirit, that is, convince the world of sin, of justice and of judgment (John 16: 8). Since he sees everything in the light of God, he has an inexorable perception regarding whatever pertains to sin. He must uncover the hypocrisy and falsehood hidden in human affairs in order to clear the way toward the truth. ''7b convince the world ofsin ... means to judge men and circumstances on the basis of their relation with God, introduce in the communication the Judgment of God as the decisive factor, and refer everything back to God. ... 7b speak prophetically means, in synthesis, to interpret a situation from God's viewpoint, rightly recognize God's will in a given situation, and proclaim it."

It 1s in the sense expounded by Cardinal Ratzinger that people have applied the term prophetism to the action of Prof. Plinio Correa de Oliveira. This use of the term is neither extravagant nor, much less, contrary to the doctrine, laws and customs of the Church. This is what really matters for a Catholic. This subject is dealt with at greater length in the previously-mentioned work The TFP's Refutation ofa Va.in Onslaught, Chapter 4, 3, pp. 104-109.

FIDELITY

(139.b]. And tile .motller ol tile Jtro_p.11.t .fa accorded t.he e.zaJted venerat1oll ol llyper1l:alla. Here is a. shortened form of hel' lttany: Dona Lucilia, pray for us. Mother of Dr. P11n1o, pray for us.

Mother of the Doctor of the OhUPCh, pray for us. Mother of our Father, pray for us. Motller of the Ineffable, pray for us. Moth.el' of all eternity, pray fol' us. Mother of the a.x1olog1.c&l principle, pra,y for us. Mother of the 7empera.ment of Synthesis, pPay for us. Mother of &11 purity, pray for us. Mother of the trans-sphere, pray for us. Mother of the Counter-Revolution, pray for us. Fountain of Light, pray for us. Consoler of Dr. Plinlo, pray for us. Media.trix of the Great Turn-around, pray for us. Medlatrlx of &11 our graces, pray for us. Dawn of the Reign of Mary, pray for us. Dona Lucilla of the Smile, pray for us. Dona. Lucilia of the Flashes, pray for us. Our help in the B&ga.rre, pray for us. Cause of our preservation, pra.y for us. Vessel of log1c, pray for us. Vessel of metaphysics, pray for us. Martyr of isolation, pray for us. Queen of serene suffering, pra.y for us. Dona. Lucilia, our La.dy and Mother, help us. Pra.y for us, 0 Mother of the Doctor of the Church, That we may be made worthy of the promises of Dr. Pl1n1o.

[140). The document from which th1B litany was transcribed was sent to Btshop Antonio de Castro Mayer by a. concerned Catholic on October 26, 1983. The inquiry included several questions: 1) Are these pra.yers lawful or a.re they opposed to the true code of canon law? 2) Are they in accord with the doctrine of the Church? 3) Are these titles able to be attributed exclusively to Our La.dy or ta any other person? 4) Is this 11ta.ny in accord with the practice and with the sp1r1t of the Church?

[141). B1shop Castro Ma.yer responds tha.t "he never knew a.bout [the litany's] ex1Btence. It attaJn.a 1:o blas_p.hemy," he contlnues, "Many of the dtfferent invocations 1nvolve great and ,rave errors qain6t tile .raitb, for example, calling Dona, Lucilia. the Fountain of Light (the Light which can only be Our Lord Jesus Christ), Media.trix of a.11 our graces, and others like it. The same can be &a.id for the prerogatives attributed to the correlation of these invOCB.tlons, like 'Ineffable' (only God ts ineffa.ble), Doctor of the Church (as if he was the 'only' Doctor of the Church, etc. .. .). "

(142). The bishop then answers the pa.rt1cular questions of the .inquirer: l. l'.he l1t1U1;y 11, not' l1c1t, and :Js contrary to tlle correct code or canon Jaw. 2.No. :3.No. 4. No.

[143]. The document ends with the slgne.ture "Antonio de Castro Mayer, Bishop," a.nd the words "Ctlmi,011, •avember 4, l9BB, st. C.harJ• Borromeo, Doctor or tlle Cllarc.11." Noting the date, and noting tha.t tt wa,s Just a.bout th1B time that Castro Mayer parted ways with Pl1nio, we can perhaps assume that the Litany of Dona Lucilia was the

straw that broke the camel's ba.ck. Remember that this was the end of e. te1a.tionshlp going back some 55 yea.rs. A.aot.ber t11UJ6 to oo.aa1cler: .haw ade_pt t.be r.r1! ma•t be 1.n •H.Pblf even its closest eccJu1a•t1caJ usoc1aua .fJI Ule dark.

COMMENTARY

[143.1]. In para.graph 139.b, Mr. Case affirms that "tlte mother or tlte prophet 1s accorded tlte exalted ve.nerat1on orhyperdulia.,, According to Catholic doctrine, the cult of hyperdulla. is that rendered to the Virgin Mary to honor her superexcellence as the holiest of all creatures a.nd to exalt her sublime dignity as the Mother of the Word Incarnate. The insane accusation that Dna. Lucilia Correa de Oliveira is rendered the cult of hyperdulia is, of itself, unworthy of consideration. However, for the sake of objectivity and out of respect for the reader, the "proofs" of the existence of this supposed cult of hyperdulia will be examined. Mr. Case transcribes a litany to Dna. Lucilia regarding which the retired Brazilian Bishop Antonio de Castro Mayer gave an opinion. According to the Prelate, the litany "attai.ns "to bJasi,Ilemy'' (no. 141), "1.nvolve[s] great a.nd grave errors against the .1'a1tlt" (no. 141), "1s not l1c1t, and 1s contrary to the correct code of canon Jaw" (no. 142). Fidelity's writer even reproduces the date on which the document was signed: "Campos, November 4, 198:J, Bt. Charles Borromeo, Doctor of tlte Clturclt." As is well known, St. Charles Borromeo is not a Doctor of the Church. Mr. Case could have at least spared the aged biShop the embarrassment of reproducing his slip. While so scrupulous in citing the testimony of a bishop against the TFP, Mr. Case fails to mention that the Holy See declared this bishop an excomm un1cate for the offense of schism because of his participation in the illegal consecration of bishops by Archbishop Marcel Lefebvre in opposition to the express will of the Pope on June 30 of la.st year. Mr. Case in this a.nd in two other passages of hiS article also adduces Rev. Richard Williamson's testimony against the TFP. The Reverend Williamson was consecrated biShop by Archbishop Lefebvre on the occasion mentioned above, and for that reason, equally excommunicated together with the two officiating bishops and the other three bishops consecrated. Mr. Case does not mention this cireumstanoe, obviously because the readers would evaluate this testimony differently if they knew it came from two presently excommunicated bishops. This omission is another indication of the bias of Mr. Case's denunciation of the TFP. [143.2]. As for the merit of the document of the ex-prelate of Campos, Mr. Gustavo Antonio Soltmeo, a Brazilian TFP member, prepared a substantial study showing that the litany was not contrary to the Code of Ca.non Law then in force nor the present one. The litany contained no errors against the Faith and had nothing blasphemous about it. It was composed by two inexperienced teenagers who did not know how to express their thoughts in appropriate terms. Because of this, they ma.de

use of formulations that were inadequate or that lent themselves to ambiguous interpretations. For this very reason, the litany was formally prohibited by the leadership of the Brazilian TFP in November 1979, and ceased to be recited in TFP circles. It is really inconceivable that ten years later the case of the litany is still brought up and, moreover, presented as if the litany were in current and authorized use in the Brazilian TFP. It must be emphasized that, in spite of its improprieties of language, the litany did not contain any error of doctrine and did not violate the laws of the Church in any way. For greater assurance, the Brazilian TFP submitted Mr. Solimeo's study to the analysis of the eminent Spanish theologian Fr. Victorino Rodriguez y Rodriguez, O.P., who gave the following opinion in writing: "I have attentively read 'Mr. Gustavo Antonio Bolimeo's Study of an Opinion About a Litany.' I did not find any theologiaa.1, moral or canonical error in this work (of 39 pages, all of them signed by me and by Mr. Joยง.o 8. Cla. Dias, representative of the Bra.zilia.n TFP). "It seems to me an adequate response to Bishop Castro Mayer's answers, which a.re not very nuanced a.nd not very understanding, whether it be because of the consultant's animosity or some other reason. "For my pa.rt, I would sa.y two things: "First: Several invoaa,tions a.re rather ingenuous, others excess1vely extravagant or technica.1 in the Group, a.nd yet others a. bit ambiguous, thus giving rise to misunderstanding. Consequently, it seems good to me tha.t Dr. Plinio prohibited them. "Second: Nevertheless, I consider it exaggerated to classify a.ny of the invocations as heterodox or blasphemous, not ta.king into account the relativity of the language employed in them. The fact that God is the Light and the Source of the light does not exclude others from participating in and diffusing that light; the tact that Mary is the Universa.1 Mediatrix does not exclude secondary media.tors, just as the mediation of Ma.ry is not an obsta.ale to the principal mediation of Ghrist. ''

[143.3]. Considering this point the one most likely to impress the reader, Mr. Case strives with the greatest effort to demonstrate the supposedly illicit nature of both the cult pa.id Dna. Lucilia, Prof. Plinio Correa de Oliveira.'s mother, who died in 1968, and the manifestations of consideration and respect shown Dr. Pl1nio in ever-widening circles around the TFP. In fact, the journalist's collateral accusations take on some verisimilitude only to the degree that one is impressed with the supposed illicitness of the manifestations of cult to Dna. Lucilia. and Prof. Plinio Correa de Oliveira. Most people think it is licit to pay cult only to the saints and blessed who have been elevated to the honor of the altar. Mr. Case exploits the confusion and ignorance surrounding this subject-perhaps he himself

is a. victim of this superficial a.nd erroneous idea.. He tries to inculcate the idea. that the TFP is a "cult" ("sect") because it supposedly has a "secret 1.nne.r doctrme" (no. 136), a.nd that this illicit cult (worship) is the TFP's "841Cret trutll" (cf. nos. 137-139). Once it is demonstrated that, according to the doctrine and laws of the Church, the recourse to the lntercesaion ot Dna. Lucilia and the manitestation.1 of veneration and respect for Dr. Plinio are perfectly licit, the whole accusatory edifice of 714el1tTâ&#x20AC;˘ contributor falls to the ground. . This being so, the central point of Mr. Case's accusations will be clarified here.

[143.4]. Naturally, an exposition of all the doctrine and legislation on this matter is beyond the limits of this response, for they occupy a good part of the theological and canonical treatises. They a.re developed at greater length, on the basis of an ample and solid bibliography and favorable opinions of eminent European theologians, in the book The TFP's Refutation of a Va.in Onslaught (cf. Preface). We recommend this book to those readers who have a more special interest in the matter. Following in the steps of St. John Dama.scene, philosophers and theologia.D.s unanimously define cult as "a sign of submission a.nd reoogn1t1on of the superiority a.nd excellence of someone."*

A. Chollet, in Dtcttonne.11:'8 de Theologie Gatholique, Letouzey et Ane, Paris, 1923, tome

III, s.v. "culte en general,'' col. 2404.

This superiority a.nd excellence can be natural and give rise to civil cult (cult to the national heroes, civil authorities, parents, scholars, etc.). It ca.n also be supernatural a.nd give rise to religious cult. This is the recognition of the infinite superiority a.nd superexcellence of God above all creatures. It extends also to the recognition of the superiorities and excellences emanating from God and participated in by creatures. This participation can result from the dignity with which a person is invested (e.g., the Pope, bishops, priests or religious) or from the eminent virtues and the action of grace in the soul of a person. The supreme cult due to God is called l&tr1a.. The special cult to the Virgin Mary, as Mother of God and the holiest of creatures, is called hyperdulia.. The cult to the angels and saints is the cult of dulia, a word that comes from the Greek douleis. and means the condition of slave or servant. It is because they are servants of God that the saints have the right to religious honors.

[ 143.5]. According to the unanimous teaching of theologians and canonists, one may venerate with private cult not only servants of God enrolled 1n the listing of the saints and blessed, but also all those one reasonably

believes saved, above all, if they died with the fame of sanctity or of martyrdom, and if graces or miracles have been obtained through their intercession. This also applies to baptized infants who died before attaining the use of reason. A clarification about public cult and private cult is opportune at this point. Public cult is that paid officially in the name of the Church, by a person legitimately deputed for that purpose and by means of acts reserved by the Church for the cult of God, the saints and the blessed. This is the official cult of the Church, and is therefore regulated. On the other hand, priva.te cult is that paid by individuals in their own private name and which, for that very reason, does not have official regulation.

[143.6]. Theologians also teach it is fitting to pay religious honors (the cult of dulia.) to saints in via, that is, those still on earth. The reason for this is simple: They already participate by their virtues and by grace in the divine excellence. Theologians likewise teach that the sanctity of the way (via) is substantially identical to the sanctity of glory. Therefore, the excellence by which the saints in heaven are worthy of honor is also participated in by the saints 1n this world. Fidelity's contributor could object that the honors and veneration paid to Prof. Plinio Correa de Oliveira and to the soul of his late mother go beyond what is permitted by the Church for someone who is still in this valley of tears or who has not yet been beatified or canonized. In fact, he does object in paragraph 139.b that the cult paid to Dna. Lucilia is excessive. He accuses the TFP of paying the cult of hyperdulia, to her. The answer to such an objection is simple: The accuser bears the blll'den of proof. The facts and practices alleged by Mr. Case, and before him by other detractors of the TFPs, do not withstand the least analysis. It has already been more than amply demonstrated that everything that takes place in the TFP 1n this regard is in the strictest conformity with the doctrine and laws of the Church.

[143. 7]. Mr. Case thinks he can assume the litany was the last straw that led to Bishop Mayer's break with the TFP. In fa.ct, he is merely making another gratuitous assumption. According to the testimony of the Prelate himself, the litany came to his knowledge only when he was asked to give his opinion of it. The retired Bishop of Campos dated his opinion "â&#x20AC;˘ovemlJe.r 4, 198:J, St. Charles Bar.romeo, Doctor alt.he C.hurc.h." In other words, it had been almost a. year since he had parted ways with the TFP and broken a friendship and collaboration of more than half a century with Prof. Plinio Correa de Oliveira.

[143.8]. "Another th.1q to co.Dllide:r: .how ade_pt the 'Z7i1 mast be 1n Jceepb1g even 1ts closest eccles1ast1cal assoaiates 1.n t.he darJc."-It is not very flattering to say of a prelate that he shared the daily life of a group of people for fifty-five years and remained ''1n the da.r.k" regarding their religious beliefs and practices. This is especially true considering that Bishop Mayer wa.s lodged and spent his days in TFP centers during his long and frequent stays in Sao Paulo. There he had daily, direct and personal contact with members of the Brazilian and other TFPs, from the most experienced and gray-haired veterans to the most youthful beginners. He heard many of them in Confession and could always speak to them, whether in meetings or conversations. He knew a great number of them by name and was frequently consulted on doctrinal and moral questions. And yet he remained "1.n t.he darJc,,? Can that be believed?

FIDELITY

SUBTERFUGE

· [144]. There are other examples of fraudulent dealings with the priesthood, &ga111 involving Bishop Castro Mayer. In D908mber, 1986 a. conference was held 1n Argentina under the a.UBp1ces of the Society of St. Pius X. Castro Ma.yer was 1n a.ttenda.nce. as was Fr. W1111amsou of the Society. The TFP wa.s under discussion. As it turns out, .PJ1nJo 1• 1n t.l:ae J:aabl.t oz g1v1ZJ.1 ,Prl.eatJy "1eHI.JJ.6B to 111s .follower• •Jae.a prl.eat• are not p.rae.nt. W'Jaen t..hey are preaent, Jle eac..b.ew• tJ:ae blHBI.JJ.A O-l" lll.dea it bT cnpi,l.ag Jal.a .Ila.ads 1n a.n att1tade or prayer, HOntl::, IJvbJ.6 bleobl6 wl.tll a •mall .movement or 111s fin/Ju•. The attendJng priest ls fooled, while the true beltevars of course know what 1B gomg on and delight in the aabterlaa•· B1aA011 a-uo :Jllayer, often present at such occasions, ca116ht .PJ1n.to 1n t.l:ae act. :n wu bot.II a mar.I: or :Plin1o'• aua.mptl.on o.ttJ:ae "2'r11e .Prl.NtAOOd" (a pr1eat 1D tlle Order oZ.ll'elclluedu,) and a moc.kery or tlle ordal.Ded 111.ezarc.hy 1n tlle pen,on oL ca.era :Jllayer. It ts no wonder that in divorcing himself from the TP'P, C.atro 111 n_pol'ted to .llave Wd, "Be ma.ka oZ hl.m1JeU anotller 'Juaa Ob.rut.' " W1111&mson reports him as

••:,er

also say1ng that "he had intimate knowledge that they [the TFP] were becoming cult1sh and no longer Ca.thol1c. " 16

16 The "Done. Lucilia L1ta..ny" is 1n the hands of the LefelJvrite bishop Bich&rd W1111amson. He wa.s present at the 1986 conference in .Argentina, a.nd personally related to me the events described above.

COMMENTARY

[144.1]. ul'l1n.1o 1s 1n t.he .hab1t or g1vb:J.g p:r1estly llless1ZJ.6• to ll1s :followers w.he.n pr1ests an not p.resent."-lt is absolutely untrue to say that Dr. Plinio gives "pr1estJy 'bless1.nga.,, However, it can be asked 1f a layman, as a layman, can give blessings to another.

There are many precedents in the history of the Church of people giving blessings even though they were not priests. For example, an incident from the life of St. Teresa of Jesus, Doctor of the Church, illustrates this. At the end of the dedication ceremony of her convent in Seville, Archbishop Cristobal de Rojas y Sandoval, while still wearing the pontifical vestments, knelt at her feet and asked her blessing. She gave it to him in the presence of the multitude.*

Cf. Willia.Ill Thomas Walsh, Sa.int 'leresa. of Avila., BMJ.ce Publishing House, Mllwa.ukee, 1954, p. 474.

The saint herself writes of the fa.ct in a letter to Venerable Anne of Jesus: "Imagi.ne my feeling, when in the presence of all the re11g1ous and confraternities of Seville, so great a. prelate and a.rchbishop (Cristobal de Rojas y Sandoval] of Seville, fell on his knees before me, poor, insign1f1cant little woma.n tha.t I am, and refused to rise until I had given him my blessing."*

The Letters of Saint Thresa, Benziger Brothers, New York, 1919, vol. 1, p. 269. Imprimatur: Edward Archbishop of Birmingham.

Regarding the question of laymen giving blessings, the Brazilian TFP consulted the eminent theologian and prolific author, Fr. Antonio Royo Marin, O.P., and received from him a clear response. ''Consultation: In the history of the Church, one often reads of saints a.nd virtuous people, including women, who although neither priests nor religious superiors, blessed other persons and even priests a.nd bishops: St. Catherine of Siena, ga.ve blessings to Dominican friars; St. Teresa. of Avila was once obliged by the Archbishop of Seville, Cristobal de Rojas y Sandoval, to give him her blessing (1577); St. Aloysius Gonzaga and St. John Berchma.ns, when still simple semina.ria.ns, gave their blessing to old priests of the Society, as one reads in St. John Berchma.ns' process of bea.tlftcation; Catherine of Ca.rdona., a simple laywoman, blessed the multitudes who flocked to the ca.ve where she lived a. secluded life, as St. Turesa. narrates in her Book of the Foundations, etc. "First Question: How can the actions of these saints and virtuous people be explained? "Answer: These a.re mere invocatlve blessings-they are like a. prayer-and not constitutive blessings, a.s a.re those of priests. The difference is that in vocative blessings do not bless the thing a.s such but merely invoke upon it the favor or blessing of God or the Most Holy Virgin. On the other hand, constitutive blessings, given by a. priest, bless (for example, a. crucifix, rosary, medal, mea.l, etc.) in the proper sense of

the word. The la.yman asks God or Our Lady to bless what he blesses; the priest blesses in his own right, by virtue of his priestly powers. The blessing of the priest is a sacramental; that of the la.yma.n or simple religious is not. "Second Question: Is it licit for a mere layman to bless others by invoking the name of God and of His Most Holy Mother? "Answer: Yes, as just explained. "Third Question: If it is licit, what are the conditions for a layman to give a blessing? "Answer: He should do it with humility and devotion, without arrogating any importance to himself. ''Fourth Question: From the canonical and theological point of view, what is that blessing properly speaking? "Answer: Unlike the priest's, it is a. simple supplica.tion, not a sacramental. "Fifth Question: In what does that blessing differ from the litU1'gical blessing given in the na.me of the Church by a. priest or by a religious superior? "Answer: It has already been sa.id. If the religious superior is not a priest, his blessing ls not a sacra.mental. Only priests and deacons have the sacred power to give a sacra.mental blessing. "Sixth Question: On the other hand, wha.t is the difference between the blessing given by a layman and that given in some places by pa.rents to their children, godparents to their godsons, uncles to their nephews, and even older persons to children or youths? "Answer: There is no difference. They a.re all laymen. Antonio Royo Marin, O.P. Ma.drid, Februa.ry 14, 1984"

(144.2]. "Wllen they [priests] are present, lie eschews the bless~ or JJ.1des 1t 'by cupping b.1s hands 1n an attitude o:fprayer, secretly g1v1ng bless1ng with a small movement o:I JJ.1s fingers. . . . B1shop Castro â&#x20AC;˘ayer . .. caagllt J111n1o in the act."-This ridiculous dissimulation was purely and simply invented either by Mr. Case or by his informants. The doctrine so lucidly explained by the outstanding theologian Fr. Antonio Roya Marin, O.P. (cf. Commentary no. 144.1), makes clear why Dr. Plinio never had the least doubt of the licitness of his action. Thus Mr. Case's little story of Dr. Plinio giving blessings in Bishop Mayer's presence with a. sign imperceptible to the latter, proves completely unbelievable. In spite of this, the author would have 1t that the Prelate surprised Dr. Plinio in the act!

(144.3]. "It was 'bot.ll a mark o:I J111n1o's assumption o:I t.lle '1'rue JlrJestb.ood' (a priest 1n the Order o:I Kelc.lliâ&#x20AC;˘edek?J and a mockery

or t.he orda1ned h1erarchy 1n the _person or Castro Xayer. "-As Fr. Royo Marin's expert opinion makes clear, the blessings just discussed by no means usurp sacerdotal functions. Thus, Mr. Case's conclusion that the giving of blessings proves "Plinio's assumpt1o.n or the ':l"rue Pr1esthood' " is a complete non sequitur-as is Mr. Case's affirmation that the supposed "subterfuge" was a "mockery o:L the orcla1.necl b.ierarc.hy in tb.e _person or Castro :Mayer." At this stage of his article, Mr. Case obviously could no longer bridle the wings of his imagination.

[144.4]. "Castro Mayer 1B re:ported to .have sa1d, 'Be makes or .himself another 'Jesus Cb.rut.' " - I t is inexplicable that Mr. Case, who worked so hard to collect arguments against Dr. Plinio and the TFPs, should bring up a very grave accusation on such uncertain footing. Such a. serious accusation should be based on trustworthy evidence or, at lea.st, on a story worthy of attention, even if inconclusive. Mr. Case, however, makes this accusation on the basis of a simple uis re:ported to have said," The TFP never heard that the former Bishop of Campos had made such a grave affirmation. Who was Mr. Case's source for this statement? Was it the excommunicated Lefebvrist biShop Richard Williamson, whom he cites immediately afterwards when presenting another grave accusation, also attributed to the elderly Brazilian prelate? At a first and cursory glance, the statement seems so absurd that one could think it was due to some misunderstanding. In reality, it is very close to a declaration of immense theological content that Tertullian made famous in the succinct formula: ''Christia.nus a.lter Ohristus" (A Christian is another Christ). This is the expression of a doctrine common among Catholic theologians, according to whom the grace obtained for men by Our Lord Jesus Christ and which dwells in their hearts produces a moral likeness to Him. "Another Jesus Ghrist": What greater tribute can there be? Tertullian's expression echoes with agreeable resonance in the TFPs as in so many other cultured Catholic circles. It not only calls to mind the high dignity of every Christian in the state of grace but also reminds them of the serious obligations inherent to it. FIDELITY [145). And .-.la.at 1• t.he •earet doct.rLoe ot t.lte 2'P~ •••my.tic C.lla.ro.ltP Tha times are nearing the great &ga.rre. 2'Jte 2'111rd Secret ot 7atima llad INlen ducerzted: Satan llu coztq:aered t.he Ja1l.laC111t reaches of tJle c.ai-Jtollc OJaarc.la. C1111rc11, :pr1est and J)OIHI ant Do loqer relevant: ''t.lle.re will be Do more p1d41nce hom, a 11rtest." 2'radJt1onaJ Cat.ho.lie• and Lefebvr1tCIII are mocJted .a• "tradB." P.r1uta are rldJcaJed

1H111.ind their own backs. 2'lle CJnucll lla• become a "Rollow B.bell"-m ract tllu 1a t.be rn code .name fart.he .Boman C..t.laolic CharcJl.

COMMENTARY

[145.l]. "And w.hat 1s t.he secret doctrl.Jle or the r:rP as a myst1c C.hurch?,,-Once more, Fidelity's columnist imputes a supposed "secret doctr1ne, ,,certainly a. very handy instrument for an accuser without proofs. In fact, Mr. Case leaves his readers entirely up in the air as to his proofs or witnesses. While they seem to be the aforementioned anonymous French report and Lefebvrist bishop Williamson, who is to say for sure? The reader will note, by the way, the crafty manner of affirming here that there is a. "secret doctrine" in the TFP: The author asks what that doctrine is as if its existence were already proven. [145.2]. F1delity's contributor exempts himself from formulating a clear, precise and orderly accusation regarding the concept the TFPs have of the Church, the hierarchy and the priesthood. Out of thoroughness and in search of the internal coherence in the . writer's elusive thinking, an attempt to systematize what appears to be the structure of his accusation will be made. For that purpose, certain affirmations scattered throughout this and subsequent paragraphs will be listed here. "2'.he 2'.hird Secret of .Fatima .had bee.n discerned: Sata.n has con41uered t.he .hJ.g.hest reaches of the Catholic Church" (no. 146). "Cllurc.h, priest and pope are .no longer relevant" (no. 145). "'l'rad1t1onal Catllol1cs and Le.febvr1tes are mocked as 'trads.' Priests are r1d1culed behind their own backs,, (no. 145). "2'1le C.hurc.h llas became a 'Ballow Bhell'-1n .tact th1s 1s the rFP code name '.for the Boman Catholic Churc.h', (no. 145). "With suc.h an attitude, 1t 1• .hardly relevant to ask 1'.f the 'l'.FP holds a sedevacantist theory" (no. 146). "2'he mass 1s no longer of any :force or relevance,, (no. 147). "Co.n.tess1ons are :laked.. .. Only the sacrament o'.f communion rema1.ns valid" (no. 147). "2'.here is .no priestly '.formation of r7P members,, (no. 148). ''2"here 1s no catech1sm, e:1ece;pt the catechism of Pl1n10 11 (no. 148). "In the time o.f the JJagarre ... they will assassinate 'Apostate' ... priests and bis.hops" (no. 148). "2'h.e r;rp 1s a typ1ca1, 1.f 111g.hly secret:l.ve, m:l.lle.n.n1al movement" (no. 149). " ... JacldJ18 any mention o'L Jesus Christ. ... Wllo 1s to talr:e the place of C.hr1st? W1ll 1t be P11.nio .JJ.1.msel:I, or one who :follows?" (no. 149). "A new ••ar1an Pope' 1s ;predicted, and ;per.ha»s already found 1.n t.he j18rson o-r one 'Gregory XVII/ whose 'Boly See' 1s a commune called PaJmar de rroya near Seville 1n B;pa1n" (no. 149).

This avalanche of accusations could be organized as follows: 1. For the TFP, the Church is or has become a construct, a structure void of any real content. 2. Consequently, the TFP despises Her hierarchy, the priesthood, the Holy Mass, the sacraments and Her doctrine. 3. The purpose of the TFP's positions is to separate the faithful from the "Hollow Shell" in the hope they will adhere exclusively to the TFP. 4. The organization's plans of criminal attacks against popes, bishops and priests will complement this work. 5. The TFP, then, is becoming a new millenarian sect, whose new "Christ" will be Plinio Correa de Oliveira or one of his disciples. Thus ordered, Mr. Case's outline acquires a certain internal coherence-a coherence without the lea.st value, however, since it is based on false premises. In any case, this systematization will help the reader understand the reason for certain apparently unconnected imputations. Each of these accusations will be analyzed.

(145.3]. "2'he 2'h1rd Secret o:f .Fatima .had been d1scerned: Satan has conquered t.he highest reaches oft.he Cat.hol1c Church. "-Fidelity's contributor reproduces here, probably unknowingly, a sentence that appears in almost the same words in the so-called diplomatic version of the third secret of Fatima, which circulates all over the world. However, it was not the TFP that spread this version of the secret, but rather a German journalist, more than twenty-five years ago. In fact, Louis Emrich, of Neues Europa (Stuttgart, no. 20, 10/15/63, p. 5), said he had obtained this version of the secret in diplomatic circles, where it circulated after having been sent to President Kennedy, Prime Minister Macmillan and Soviet Premier Khrushchev. The text in question supposedly caused a profound impression on the three and thus-the story goes-had a decisive influence on the August 6, 1963 agreement limiting nuclear arms tests. The TFP always considered this unauthenticated report with gI>eat . reserve. Therefore, there is no reason to attribute to the TFP the discernment of the secret of Fatima in the terms of more than dubious authenticity used by Mr. Case. Furthermore, the secret of Fatima is widely debated in the Catholic and secular press all over the world. It is the subject of many books by various authors. Consequently, the TFP's interest in the secret of Fatima is the most normal thing in the world and has nothing of the strangeness Mr. Case tries to attach to it.

[145.4]. "C.Jlurc.h, priest and pope are .no 10.naer relevant: 'there will be no more gu1dance from. a pr1est.' " -Who is the author of the

quotation used 1n this sentence to "prove" that ''0.1111.rcll, pz1est and i,ope aze no JoJJ6er relevant''? Is it someone from the TFP? Where, when a.nd 1n whose presence was thiS statement made?

(145.5). "!"rad1t1onaJ Cat.hol1cs and Le:t'elnrr1tes are mocJtecl as 'trads.' l'r1ests are r1d1cuJed behind t.he1.r own bacJts. "-The expression "trad" used by some members of the American TFP is a mere abbreviation of

the word tra.d.1tionaliSt. This reflects current American English usage, as well as that ofma.ny other modern languages, which tends to abbreviate somewhat lengthy words. The French Traditionalists at times refer to themselves as "tradi", obviously without any pejorative intention. The headlines of a recent issue of the Lefebvrist magazine Fldeliter (no. 66, Sept.-Oct. 88) state:

''Apres les sanctions les 'tra.di' sereins - Rome perplexe. '' The expression is, then, hardly the basis for a tragedy as Mr. Case would have it. As for ridiculing priests behind their backs, Mr. Case goes too far. At times, peculiar personal traits give rise to quips which are not restricted to priests, but extended to other TFP members as well. It is a practice to be avoided, but, 1s almost irrepressible in all large communities, especially one where members are of high school or university age. Nevertheless, this practice is discouraged in the TFP. However, to portray this as a manifestation of a. vezy bad and generalized tendency to despise priests, as priests, would be to say that students wage class warfare against their professors when giving them playful nicknames. Indeed, the practice is so commonplace that it would not be surprising if a similar fact were noted in some seminary or novitiate. And we suppose that prudent superiors correct such conduct in all due measure, neither allowing such imperfections to have free run or to be turned into tragedies.

(145.6]. "!"lie Church .has become a 'Ballow Shell,' bl :tact this 1s the 7'7P code name Lor tll.e .Boman Catholic OllurcJl."-The expression ".Hollow Shell" is inserted in this concatenation of absurdities in such a way as to lead to a most grave conclusion: The TFP denies that the Holy Roman Catholic and Apostolic Church is the only true Church of Jesus Christ, and attempts with fraud and charlatanry to replace Her with itself, a.t least in the eyes of some unfortunate "initiates." It is appropriate to explain here the origin in the TFP of the habit of referring to the Church, in certain circumstances, with the word structure, as well as the precise meaning of this expression. (The expression "Bollow Shell" iB not used 1n the TFP and was invented by Mr. Case or one of his anonymous sources.) The world of the TFP overflows, literally overflows, with enthusiasm

for everything upright, good and holy that was done in the Church in the pa.st and is still done today. However, like so many other Catholics, TFP members and supporters suffer the pain of seeing, especially since the Second Vatican Council, that a torrent of errors has infested innumerable Catholic circles, thereby creating a dramatic malaiSe within the bosom of the Church. It is certainly possible to relate this situation with Pope Paul VI's affirmation that the Church ls undergoing a mysterious process of "self-destruction" (a.llocution of 12/7/68) and that "the smoke of Satan" has penetrated even the temple of God (allocution of 6/29/72). After the Second Vatican Council, ecclesiastical authorities, even some of the highest, started to promote teachings opposed to the tradition of the Church. One could already perceive something of this during the Council. The same errors later figured in the documents of bishops of many dioceses around the world, in the works of theologians, renowned Catholic thinkers and important Catholic writers, in large Catholic newspapers, and so on. This crisis a.lso erupted 1n the pastoral field. The failure of innumerable ecclesiastical authorities to speak against modern fashions, relaxed morality, homosexuality, nudism and contraception has reached an unimaginable degree. Holy Communion is given to people openly leading lives any practicing Catholic before the Council would have considered inadmissible for communicants. All kinds of aberrations have been introduced in the liturgy. Ecumenism has gone so far that many people have the impression that no substantial differences remain between the Holy Catholic Church and heretical or schismatic sects and even pagan religions. The boundary between truth and error, good and evn, seems to be fading more and more. Unfortunately, one cannot deny that a ponderable share of the responsibility for this disaster falls to Catholic prelates a.nd priests. Furthermore, among those who do not take a leading role in this process of deterioration, a good number stand out for their negligence. While not encouraging the advance of these calamities, they remain silent and cross their arms. Worse yet, there are those who allow, in places under their jurisdiction, the printing and spreading of doctrines they themselves consider an aberration, and who allow the practice of acts they themselves disapprove. Thus, through their indolence, they make themselves accomplices in these catastrophes. The number of bishops and priests fully accomplishing their duty in the face of this crisis is, unfortunately, very small. Pa.ri passu with these specifically religious ca.ta.strophes, the policy in innumerable Catholic circles regarding communism has changed. It changed from confrontation to dialogue and the policy of the extended hand. This change is :i:'esponsible for the torrential penetration of socialist and communist influence in ecclesiastical circles.

It would not be just or filial to attribute to the Church a. connivance with the errors and condemnable attitudes of prelates, priests, and Catholic laymen in positions of responsibility. Hence, for convenience of language, the word structure ls used to designate the bloc of those who are responsible for or 1n connivance with this catastrophe, either through acts or omissions. The word Church ls reserved to designate the ensemble of the hierarchy and faithful who continue to speak a.nd act in accordance with true Catholic tradition. Therefore, it is applied most especially to those bishops and priests who shine for their good teachings and example in the midst of this crisis. In no wa.y does this amount to proclaiming that the Church has become a mere dead structure (or a "ltolJow" one, as Mr. Case would have it). Nor does it amount to an attack on the Church. It is, on the contrary, a shaping of one's domestic language so a.s to refer to Her with filial extremes of veneration and tenderness, as She truly deserves to be treated. FIDELITY

[148]. 1F1t.la â&#x20AC;˘ac.h a.a attJtade, .it 111 llardJ7 relevant to u.k 11 tlae ,z,:,:p Jlolda a eedeiraca:11.tlst tAeor7. As W1111amson says-cha.re.cterizing the TFP viewpo1nt-"why

worry about the rats 1n the att1c when the whole house hB.B burnt down?"

COMMENTARY

(146.1). "W1tlt such an attitude, 1t 1s hardly relevant to as.k 1f t.he rYP .holds a sedevacantist tlteory. "-Even if Mr. Case considers it irrelevant to ask whether or not the TFPs adhere to the sedevacantist theory, his readers certainly will not consider it irrelevant that he has not presented proofs for his implied affirmation that the TFPs are indeed sedevacantist. Of what value 1s the testimony of Rev. Richard Williamson, considering the fact that he is a notorious enemy of the TFPs and defames them everywhere he goes? (It should be said in passing that at Econe there has always been a redoubt of declared and hate-filled adversaries of the TFPs.) Let us, however, enter into the merit of the question. First of all, it is necessary to make a distinction between the TFPs, which are civic cultural organizations that have not taken a.n official position on strictly religious matters, and the individuals who make ~hem up. These individuals-the members, volunteers and supporters of the TFPs-are Roman Catholics, a.nd as such have the right, and at times the obligation (cf. The Gode of Ca.non Law, Canon 212, Â§2), of taking a position regarding the very grave problems afflicting the Church today. These problems, which no one can deny, include the spreading of "rea.1

heresies in the dogma.tic and moral fields, crea.ting doubt, confusion and rebellion," according to the words of John Paul II.*

Cf. a.llocution of 2/6/81, InsegnamentJ d1 Giov&nni Paolo II, L1brerie. Editrice Va.t1ca.na., 1981, vol. 4, 1, p. 236.

In face of this situation, the great majority of those in the ranks of the TFPs take the following position: 1. They declare their perplexity at certain reforms and events that have occuITed in the Church beginning with the pontificate of J obn XXIII. 2. ThiS perplexity is characterized by incomprehension and puzzlement. 3. This perplexity is not an affirmation that there was error in those events and reforms; nor is it an affirmation that there was no error. Those who make up the TFPs are knowledgeable and cultured Catholics, but they are not specialists and do not have the conditions to resolve all the extremely complex theological, moral, canonical and liturgical questions which are at the root of this perplexity. In view of this, TFP members seek to follow the debates on these questions that arise here and there in the ecclesiastical sphere, in the hope that the matter will be duly clarified. In the protocol signed in Rome by Archbishop Marcel Lefebvre on May 5, 1988, the French Archbishop subscribed to a Doctrinal Declaration that among other items included: "3. In regard to certain points taught by the Second Vatican Council, or concerning the later reforms of the liturgy and of the la.w, which seemed to us difficult to reconcile with Tradition, we commit ourselves to a. positive a.ttitude of study and communication with the Holy See avoiding a.11 polemics."

It should be noted that the Archbishop's dissension with the protocol shortly thereafter was due to other questions, and not to the Doctrinal Decla.ra.tlon it contained. By countersigning the protocol on behalf of the Holy See, Cardinal Ratzinger admits as legitimate "a. positive attitude of study" regarding points of doctrine, liturgical reform and ecclesiastical law in respect to which the Second Vatican Council caused perplexity in so many of the faithful. Furthermore, the divers traditionalist groups that have come to an understanding with the Holy See regarding the matter in question have signed protocols written in the same terms as the one referred to, as determined by John Paul II in topic 6 "a" of the Apostolic Letter Ecclesia Dei, of July 2, 1988.

Cf. L'Ossarvatore Bom&no, weekly edition 1n English, 7/ll/88, p. 2.

The position of the TFPs' members, volunteers and supporters is no different.

It is, therefore, an utterly baseless absurdity to deduce from the

perplexity mentioned above that the TFPs hold that the Apostolic See is vacant. The members of the TFPs are not sedevacantists.

[146.2]. As for the possibility of a Pope falling into schism or heresy, the question was treated in a book by Arnaldo V. Xavier da Silveira. (then in the Brazilian TFP): Considerations on the Ordo Missae of Paul VI (Sao Paulo, 1970). As the book documents, such a possibility has been admitted since the Middle Ages by theologians and canonists of great prestige and respectability, including canonized saints. Among these are: Cardinal Thomas Cajetan, O.P ., Melchior Cano, O.P ., Francisco Suarez, S.J., St. Robert Bellarmine, Pietro Ballerini, S.J., and Cardinal Louis Billot, S.c1. In fact, almost all the Authors accept the hypothesis of a Pope falling into schism or heresy. However, they debate whether a Pontiff, having fallen into schism or heresy, automatically loses the Papal power.* The book does not take a position in the controversy; it merely registers the various opinions freely aired in the Church. *

Cf. Arnaldo V. Xavier da Silveira., Considerations on the Ordo Missac of Paul VI. Siio

Paulo, 1970, paJ't 1, chaps. 3 and 7.

It is important to emphasize that, in principle, the very complex, delicate and grave problem of the illegitimacy of a Pope can only licitly be raised when there are extremely serious reasons to do so and only after serious and profound study. Otherwise, one runs the risk of forming at least a rash opinion about such a difficult and grave matter. Consequently, regarding this and related matters, those in the TFPs find themselves in the same situation as innumerable other Catholics; in other words, in the thickest of fogs, awaiting the day when this fog will lift and permit them to see clearly. At this point, it 1s appropriate to recall a fact from the history of the TFPs. During the pontificate of Paul VI, the Vatican's Ostpolitik was gradually reducing anticommunist Catholics to a silence that made them incomprehensible in the eyes of the public. The TFPs published a document in which, while manifesting their unrestricted obedience to the Church and to the Papacy according to the terms prescribed by Canon Law, they affirmed that the diploma.tic orientation of the Vatican differed from the orientation traditionally adopted by the Church in relation to communism. For this reason, it was a right and an obligation of Catholics to resist that orientation, not in a spirit of contestation of the authority as such, but in the spirit with which St. Paul "resisted him [St. Peter) to his fa.ce" (Gal. 2:11). This disposition of soul is expressed in the document's highly resonant words: "The bond of obedience to the successor of Peter, which

we will never break, which we love to the depth of our soul, to which we give the best of our love, this bond we kiss at the very moment in which tritur&ted by sorrow we a.ffirm our position. And kneeling, gazing with veneration at the figuI'e of His Holiness Paul VI, we express to him all our fidelity. "In this filial act we say to the Pastor of Pastors: Our soul is yours, our llie is yours. Order us to do whatever you wish. Only do not order us to stay idle in face of the assa.111ng .Red wolf. 7b this our conscience is opposed."*

Crusade for a. Christian Civilization., vol. 4, no. 3, Sept. 1974, p. 18.

This document, written by Prof. Plinio Correa de Oliveira., and which all the TFPs made their own, was published in seventy-two large dailies and magazines in eleven countries. No ecclesiastical authority contested the legitimacy of this position from a canonical point of view. Most likely, someone would have done so if the document contained the lea.at flaw. The TFPs' position toward Pope John Paul II is the same, except for a specific nuance regarding the attitude of the Red Bear, which no longer appears a.s a furious aggressor, and comes forward like a smiling partnerwho is not to be trusted in the least. FIDELITY

(147]. rb.e mu• J.a .no ion.tu o:l any :force or relevance. Co:11:lu•1ons are :lalred-"Cell t.he JJrl.e•t a:nytb.l.JJ.S" was tb.e .tnriraction rec:eived by a :former member. Only tb.e sacrament o:l oomma.n1on nmal.ns valid, and so one notes the strange spectacle of the TFPers st8.nding outside a church for the bulk of the mass, entering to rece1ve communion, then leaving. (TFPers in Westchester County attended a Melkite [Eastern Catholic] Rite church until the pa.r1sh priest ha.d ha.d enough of their crude shenanigans and kicked them out of the congregation.)

COMMENTARY

(147.1]. "l'.he mass 1s .no longer o~ any force or relevance.. .. O.nly t.he sacrament o'L communion remains valid."-Once more, Mr. Case fails to define the terms he uses. All the same, the nonsense here is flagrant. How can anyone maintain that "t.he sacrament o:L communion rematn.s vaJ1d" and at the same time affirm that "the mass 1s DO longer o:L any :Loree"? Nevertheless, trying to make some sense out of his words, it appears he intends to refer to the reservations in TFP circles regarding the Novus Ordo Missae of Paul VI. This supposition is reinforced by what Mr. Case says in pa.ra.graph 125, where he assumes "t.he l'JrP .had gone OD record

as oi,11osb1g tlle l1turg1ca1 n~o:rm" and refers expressly to the Novus Ordo MiSsae, promulgated in 1969.

First of all, the TFPs are autonomous civic societies made up of Catholics whose attention is turned to the consideration of temporal affairs, and as such, not taking a position regarding matters of a strictly theological nature. Nevertheless, a number of their members, as private persons, were puzzled and perplexed by the Novus Ordo Missa.e. A former associate of the Brazilian TFP decided to thoroughly study the matter. This resulted in the aforementioned book Considera.t1ons on the Ordo Mlssa,e of Paul VI (1970), which was sent to members of the Brazilian Episcopate and numerous priests. Spanish (1971) and French language editions (1975) followed. The French edition became known in several countries. Despite the work's circulation, neither its author nor any of the TFPs incurred a.ny ecclesiastical censure or sanction. The reservations expressed in that work are not exclusive to members of the TFPs. They are shared by an untold number of good and even most fervent Catholics in the United States and Canada and around the world. Many of them attend Eastern Rite Masses for precisely this reason.

[147.2). To accommodate the desires of these good Catholics, the Holy See has been facilitating the celebration of the Tridentine Mass, without requiring attendance at the new rite. Thus, on October 3, 1984, the Congregation for Divine Worship, in the Letter Quattuor abhino a.nnos, granted an indult and issued guidelines for the use of the 1962 edition of the Roman Missal. *

Cf. Acta Apostol1cae Sedis, vol. 76, 1984, pp. 1088-1089.

John Paul II, in his Apostolic Letter Eoclesia Dei, of July 2, 1988, determined "a wide a.nd generous application of the di1'8ctives" of the Congregation's Letter, so that "respect . .. everywhere be shown for the feelings of a.11 those who are a.tta.ched to the La.tin liturgical tra.d1tion. "*

Cf. L'Osserv&tore .Roma.no. weekly edition in English, 7/ll/88, p. l.

In obedience to this determination, the Vicariate of Rome, at the request of the Commission Ecalesia. Dei (named after the Apostolic Letter establishing it) designated the churches of Gesu e Maria al Corso and Madonna della Luce in Rome's Trastevere neighborhood for the celebration of the Mass according to the traditional rite every Sunday. In the Eternal City, the Tridentine Mass is also celebrated by a number of priests on weekdays (and at times on Sundays) in St. Peter's Basilica itself as well as in the Basilica. of the Holy Apostles. All these priests have the appropriate celebret granted by the Pontifical Commission Ecclesia Dei.

All over the world, understanding shepherds have seconded the initiatives of Pope John Paul II and have permitted the regular celebration of the traditional Mass in various churches and chapels. In France, there are already more than twenty dioceses where this is taking place, among them the Archdiocese of Paris. In Spain, there are many priests who celebrate the Tridentine Mass, and in April of last year, a private association of faithful which follows a spirituality according to the traditional rite was founded with the approval of Cardinal Suquia, Archbishop of Madrid. England and Wales obtained an indult in 1971 for the celebration of the Tridentine Mass. Its celebration is common even in London's Westminster Cathedral. The same is true in the United States and Canada. For example, His Eminence Cardinal O'Connor authorized each and every priest to celebrate the Tridentine Mass in the Church of Our Lady of Mount Carmel in New York City.*

Cf. The Wanderer, 2/2/89.

At the same time, several religious societies have recently been recognized by the Holy See. Because of their position regarding the Mass of Paul VI, they were granted permission to use the Missal of 1962. Among them are the Society of Saint Peter, which has its seminary in Germany, and, in France, the Fraternity of Saint Vincent Ferrer, the Opus Saoerdotale, the Monastery of Sainte Madeleine du Ba.rroux and the Monastery of the Benedictine Nuns of Notre Dame de l 'Annontiation. The well-known Monasteries of Fontgombault and Randol, centers of Benedictine influence 1n France today, obtained the same concession. Other religious communities, old a.nd new, are in cordial negotiations with the Holy See and are waiting for the approval of their own requests. (On the establishment of the Society of Saint Peter in the United States, see The Wanderer of 2/9/89.)

[147 .3]. "Con:tess1ons are :taJ&:ed-'tell the priest anything' was the 1.nstruction received by a former member,"-Who is this ":former member"? From whom did he receive this ".1Jlstruct1on ''? When did he declare this? Where? To whom? In the presence of what witnesses? Mr. Case seems to have heard of this supposed sacrilege from his anonymous "carro'borat1nl sources," which are altogether biased. He does not present any proofs of it. Moreover, it is also impossible to verify for the simple reason that, in conformity with common practice among good Catholics, the TFPs' observe a natural discretion regarding Confession. That is, no one in the TFPs ever tries to find out whether, when, where, and least of all why, another goes to Confession.

[147.4]. Mr. Case makes a habit of mentioning anonymous ex-members of some TFP as witnesses for his accusations. The la.ck of value of anonymous

testimony is well known. But there is more: It should not be forgotten that very frequently the ex-member is influenced by antecedents of the break, which might include animosities, misunderstandings and personal hatreds. Therefore, in principle, the ex-member is not the entirely reliable witness that Mr. Case seems to imagine him. In this respect, University of Texas professors David G. Bromley, Anson D. Shupe and J.C. Ventimiglia write: "!'lie 8.Postate role, which he.s been la.rgely neglected by sociologists, .Plays a s1gn1:t1cant .Pâ&#x20AC;˘.rt 1n discreditl.n4 a deviant group and in authorizing social control measures. As a.n individual who has forsaken the faith to which he formerly adhered, the a.posta.te is a. valuable source of 1nforma.tion who ca.n perform as the sta.r witness in public proceedings or propaganda. ca.mpa.igns against the group. He aa.n reveal the group's inner workings a.nd secrets in such a way as to confirm suspicions a.nd allegations about it, condemn the group with a knowledge a.nd certainty .no outsider could muster, and re&ffirm the values of conventional society by volunta.rily a.nd publicly confessing the 'error' of his ways. "Apostates contribute substantially to the larger-than-life quality of atrocity tales. Having flouted the dominant value system, the apostate ca.n hardly expect to regain acceptance in conventional society after merely losing interest in the deviant group. It i.s incumbent upon him to demonstrate convincingly that his rea.ffirma.tion of the dominate values is genuine, tha.t he shares with others .negative sentiments towards the group, a.nd tha.t his former commitment WBS false witnessing. ''Along with formulating an a.ccepta.ble public confession the apostate is likely to feel some need to account for his own conduct. Others may 8.Sk, H tb.e grou,P 1s as transpanmtJ;y ev1l as b.e now contends, why lie espoused 1ts cause 1n tb.e first ,Place? In the process of trying to explain his own seduction a.nd to confirm the worst tea.rs a.bout the group,

tte apostate 1s J1Jcel;y ta pamt a car1cature or the grou,P wb.1ab. 1s sllapecl mo.re b;y b.1s cur.rent .role as apostate than by b.1s actual exper1ences in tb.e group.,,*

Da.vid G. Bromley, Anson D. Shupe, Jr., and J.C. Ventimiglia., "The Role of Anecdotal Atrocities ln the Socia.l Construction of Evll," in David G. Bromley and Jamee T. Richardson, eds., The BrB.inwash1Ili/lDeprogramm.ing Controversy: Soc1o1og1e&l, Psycholog1e&l, Legal and Historic&1 Pt1rspect1ves, vol. 5, Studies in &611,tlon and Society, Edwin Mellen Press, New York and Toronto, 1983, p. 156.

[147.5]. Mr. Case's last sentence in paragraph no. 147 probably refers to a little incident involving two TFP volunteers at Saints Peter and Paul's Byzantine Rite Catholic Church in Peekskill, N.Y., on a snowy Sunday morning. They cleaned their shoes before entering for Mass but one of them overlooked a bit of snow still clinging to one of his shoes. The priest was deeply irritated and complained out loud calling the

attention of the whole congregation to the fact. At the priest's request, after Mass the two TFP volunteers went to the sacristy. There they apologized to the priest, and politely pointed out the public reprimand's lack of proportion. That is all there was to the trifling fact Mr. Case gave so much emphasis to (and distorted a.s usual). Saints Peter and Paul's continues to be attended from time to time by TFP volunteers. FIDELITY

[148]. This being the time of the Prophet, t.here :Ill .no :,,riuf:Jy .lormatia.n o.l f!P.P members. 2'.here :Ill na c■tec.111Bm, ezcept t.he catechum al .Pl1.a1o. l'riutJy orde.r• are

not only 1rreJeva.nt, t.lJ.ey are a .fraud. Int.he time oltbe Bqarre, ••T r:r, .m111taats, t.lJ.ey will uauaiaate "A_poatate" {1.e., Dosi-r:rJ!IJ i,r1uts aJld 'bullops. Since t.he 2':l':l' 1B the 11.nit:11• apaatolate 1n t.he end t1mee, 1te mo4u■ operandi Je to JnlJJtzate and dfftroy aJJ otb.er C.t.lJ.ol1c or r16ht•w1q movemeDta, because 8.11 so-called right-wing movements are, in fa.ct, doing the left service, in the same way that the Nazis brought a.bout the advance of Commun1sm by the reaction that they provoked. 17 17. From the French expose "Beware of Fs.Ise Prophets."

COMMENTARY

[148.1]. "2'.here is no priestly formation of' 2'7P members."-The sentence is not very clear and can be understood in various ways: l. TFP members do not receive a formation proper to priests. 2. TFP members do not receive a formation given by priests. 3. TFP members do not receive a formation that would lead them to choose the priesthood. This last interpretation might appear remote to some readers, but it fits the rejection of the priesthood that Mr. Case attributes to the TFPs in paragraphs 144-148. The three hypotheses will now be considered. 1. If Mr. Case's sentence is to be understood according to the first interpretation, it is simply nonsense. Being laymen and carrying out an action that is specifically for Catholic laymen, there is no reason why TFP members should receive a formation proper to priests. 2. If it is to be understood according to the second interpretation, the TFPs agree with Mr. Case in part. The proper understanding of this matter requires taking into consideration several concrete ciroumstances whose exact description is unfortunately lengthy. The ever-increasing crisis that has spread throughout the Church in the post-conciliar era has gravely disturbed the lives of priests and faithful. On one hand, Liberation Theology is subverting large sectors of the clergy and the laity, which consequently are closing themselves to the TFPs, who actively oppose certain doctrines of that theological school.

This phenomenon is most frequent in Latin America, but it appears in a greater or lesser degree in virtually all countries where there are Catholics, including the United States and Canada. Another very grave factor of abnormality is the moral permissiveness found in the formation given by many priests, be it from the pulpit or in the confessional. Deceived by the fallacy that they should attract the faithful by omitting or interpreting ever more laxly the moral principles traditionally taught by the Church, a surprising number of priests administer the sacraments of Penance and Communion to persons who, on account of their opinions or lifestyles, are in notorious conflict with the maxims of the Faith or the norms of morality. This iB especially true regarding such doctrinal points as the supreme power and rights of the Sovereign Pontiff over all bishops, priests and religious, as well as over each of the faithful. There is an increasingly evident current that believes the conferences of bishops are autonomous in relation to the Holy See, a supposition that some years ago would have amazed any Catholic of average instruction and formation. The devastation of post-conciliar typhoons in the matter of sexual morality is even greater. The rank toleration of immoral fashions, customs and media. ha.s resulted in a shockingly reduced number of virginal brides. None of this has sparked a proportional reaction among the majority of priests. As far as contraception, abortion, homosexuality, and other such sins are concerned, the picture is no less grave. The apathetic attitude of many confessors toward these aberrations discourages young men battling to preserve the angelic virtue. The disastrous situation described above is causing dangerous tensions that are multiplying inside the Church. There is no reason to amplify the panorama traced here. The .Ratzinger Report, the historic interview with Cardinal Ra.tzinger, Prefect of the Congregation for the Doctrine of the Faith (Ignatius Press, San Francisco, 1985), as well as Prof. Romano Amerio's world-famous book, Iota. unum: Studio della variazion1 della. Chiesa Cattolica. nel Seoolo XX (Riccardo Ricciardi Editore, Milan and Naples, 1986), shed adequate light on this situation. It suffices to say that it is difficult, 1f not impossible, for those unrestrictedly devoted to traditional Catholic doctrine to discern which priests merit their total confidence. As in all great moral and doctrinal crises, the pa.nora.ma is clouded yet further by those who, between the entirely faithful and the uninhibited propagators of evil, take a sinuous and confusing middle position. This 1s the reality in these times of drama.tic and mysterious "self-destruction" in the Church (cf. Paul VI, allocution of 12/7/68), itself penetrated by the "smoke of Satan" (cf. Paul VI, allocution of 6/29/72). In face of this, what can the TFPs do? Prepare an "index" of prohibited priests, another of friendly priests, and still another of approved priests?

If any TFP were so brash as to do this (for which, in any case, it lacks the necessary information), it would be in.Bolently intruding into the episcopal domain and would stir up against itself a deserved a.nd widespread clamor. Furthermore, if it organized such an index, and even if it kept it in reserve, there would be no lack of people like Mr. Case and Mr. Jones who would hasten to denounce the fact as an indication that dark secrets do exist in the TFP. What, then, can the TFPs do? Only what they do. They recognize the right of every member to freely seek out any priest he judges worthy of confidence and desires as a confessor. They invite friendly priests to their centers to hea.r Confessions. This furnishes ideal occasions for TFP members to receive spiritual direction enriched by the irreplaceable graces of the priestly word. The TFPs also hold meetings in their centers by priests of firm doctrine and culture, who-before and after talks, during meals, in private conversations-have extensive contact with TFP members. Thus, there are ample occasions for them to establish with members, volunteers and supporters the ties of understanding and friendship which may naturally lead to spiritual direction. What more could the TFPs do in this line? 3. As for the third interpretation of Mr. Case's sentence, the TFPs can cite the cases of several priests who before entering or when in the seminary collaborated with the TFPs and participated in their courses, weeks of study or congresses.Âˇ Those of them who did not let themselves be affected by the post-conciliar storm remain solid friends of the TFPs. While honored and happy with this, the TFPs do not specifically wish to be a nursery of priestly vocations. Every association tends to make its own activities a source of vocations for itself. In a similar domain, neither do the Marist and Christian Brothers consider their schools nurseries of vocations to the priesthood. No one demands that they change.

[148.2]. "7'.here 1s no catec.J11sm, 8%ce_pt t.he catec.h1sm o:L PJ1n1o."This affirmation is related to the previous one and is therefore already partially answered. The TFPs are not associations for the teaching of Christian doctrine. Their purpose is another: to work in the temporal sphere for the preservation or restoration of the basic principles of the Christian and natural order. They strive to act upon the public opinion and the constituted authorities of their respective countries, alerting and enlightening them regarding the deleterious influence of socialist and communist principles which is constantly increasing in intellectual, private and public life to the detriment of tradition, family and private property, pillars of Christian civilization. Obviously, the doctrinal formation of the members, volunteers and

supporters of the TFPs must give greater emphasis to what is related to the TFPs' purpose. Understandably, the talks and written works of Prof. Plinio Correa de Oliveira occupy an important place in this specific formation. They treat of the most varied themes-historical, philosophical, artistic, political, social and religious-in light of Catholic doctrine and with frequent quotations from papal documents. This prodigious body of intellectual work-full of thought, rich in observation and analysis of facts and doctrines-has been recognized by persons and institutions preeminent in the world of culture. An example of this is the letter from the Vatican's Sacred Congregation of Seminaries and Universities, signed by Cardinal Giuseppe Pizzardo and by Archbishop (later Cardinal) Dino Staffa, regarding one of his works, The Freedom of the Church in the Communist State. In this letter, the high Vatican dignitaries refer to Prof. Plinio Correa de Oliveira as ''justly aelebrated for his philosophical, historical a.nd soaiologJ.caJ .knowledge, " and they wish "the largest circulation" to the book, which they term "a most faithful echo of all the Documents of the Supreme Magisterium of the Church" (letter of 12/2/64). The expression ''catecb.ism o.f PJ:inio" is so grossly offensive to a vast intellectual output of this caliber that the only answer it deserves is disdain. This said, it remains to be added that the TFPs do theil' best to correct, in a subsidiary way, possible insufficiencies in the basic religious formation (that is, catechism) of those associated with them, above all the youngest.

[148.3). "Priestly orders a.re .not only Jz.relevant, they are a .fraud."How can this be reconciled with the position attributed to the TFPs by Mr. Case in the previous paragraph: "Only t.he sacrament o.t comm un1on remains valid''? Can a columnist of a Catholic magazine conceive of the existence of the Holy Eucharist without a priest? What is this? Delirium? Religious ignorance?

[148.4]. ''.ln t.he time a.I the Bagarre, say ,:r:,p militants, they will assaas1nate 'Apostate' (1.e., non-'J!FPJ 11r1ests and b1s.hops."-Here there is no room for the alternative mentioned above. This is pure delirium! (See in this regard, Commentary no. 164.2.)

[148.5). "'~7P 1s the unig:ue apostolate Jn t.he end Umes."-Once again, Mr. Case accuses without adducing any proof, clue or even supposition. The TFPs never claimed to be "t.he unique apostolate 1.n t.lJ.e end times."

(148.6]. "Its modus operandi 1s to 1.nfiUrate and destroy all at.her Catb.ol1c or rJg.ht-wJq movements. "-The TFP dispenses itself from refuting this aacusation. The facts speak for themselves.

Mr. Case himself mentions the TFP's collaboration with three Catholic or rightist groups: the Free Congress Foundation, the French Lecture et Tradition and the Italian Allea.nza. Cattolica.. This cooperation did not begin yesterday; it has been going on for years. Have these movements been destroyed? Here again the question remains: Does the Fidelity columnist consider all the leaders and members of those institutions (intelligent, cultured and experienced people) mere useful idiots, incapable of perceiving over years of collaboration wha.t he perceived at a glance?

[148. 7]. The TFPs have unceasingly preached a "Sacred Union," a sincere a.nd effective collaboration of all forces disposed to face, even heroically, the psychological 1nvasion (more dangerous than a military one) of progressivism in the religious field and of communism in the temporal field. Their appeal has found favorable echo in large sectors of conservative opinion. Unfortunately, there a.re those who prefer to divide energies rather than unite efforts, to provoke discord rather than seek understanding among those who have the same high goals and dispositions to fight aga.lnst the common foe. The enemy can only gain with articles like Mr. Case's. This situation is not altogether unlike the famous Ribbentrop-Molotov pact: a convergence of rightists with leftists to the detriment of combatants of the good cause; in this case, the TFPs. FIDELITY [149]. Now let us return to reality. 2'.1J.e r7P 16 • typJcaJ, if highly secretive, m1Jlen.a1al movemcmt. 7or all Jts mystl.cal traJJplll/lB Jt 1• HBcmtl.aily worldly Jn ar1entat1an. There iS no ".new JJ.eavcm a.nd new eart.Jl." And it is curious in JacJclDg a.ny ment1on

ol Je•u CJJrut. !'Ile asaal torm tor m1JJenn1aJ dacir1n• ta talte 16 tlle lam1J:lar tJaoasand-year re1gD at Cb.rut. Who 1s to take tb.e place at Cb.rut? W111 it be .Plbrlo .him6el.t, or one ,r.ho tallows, with "Elias" his harbinger? A new "XarJa.n Jloi,e" 1s i,redJcted, and perll.aJ)S already loun4 Ja tlae JHU"BOD olon• "Gregory- xvn," w.hue "Holy See" 1s a comma.ae called .PaJmar de l'roya JUtar Seville in SJ,atn, i.at t1&1B 1s ruu:erta1.n.

COMMENTARY

[ 149 .1]. Mr. Case says "t.he r7P 1s a ty111oal . • . millenn1al movemen.t." Right afterwards, he explains that "t.he usual form for m111e.nn1a1 doctrine to take 1s t.he .familiar t.housand•year reJ4n of C.hr1st." Nevertheless, according to Mr. Case, the TFP is ''Jacking any mention of Jesus O.hr1st," whose ".Place'' might be taken by "Plb11o .him.self, or

one

w-b.o .follows."

Thus, according to Mr. Case, the TFP is "a typical . .. millennial movement," but at the same time a.n a.typical millennial movement, since it would replace Christ with another person!

Really, avoiding contradictions, even in the same paragraph, is not Mr. Case's forte. The TFP has nothing millennial about it. Millennialism teaches that in the latter days Our Lord will come to reign personally in this world. That is very different from the Reign of Mary of which St. Louis de Montfort speaks a.nd which is in the perspectives of the TFPs' thought and action (cf. Commentary no. ll31.5). In the first place, Our Lady did not specify at Fatima the duration of her Reign; she simply spoke of "some time of peace" which would follow the triumph of her Immaculate Heart (apparition of July 13, 1917). This is a lot different fFom the thousand years the millenarians speak of, and which Mr. Case ridiculously attributes to the TFP in other passages of his article (cf. nos. 136 and 150). In the second place, and more importantly, the TFP concept of the Reign of Mary iS drawn from what St. Louis de Montfort says of an epoch in which, influenced by graces abundantly granted by Mary Most Holy, men will organize their lives in accordance with the dictates of Catholic doctrine, under the beneficent action of the Church. This has nothing to do with a coming of Christ to reign personally on earth. Mr. Case's accusation, then, is completely false.

[149.2]. "Por all 1ts myst1cal trapp1ngs 1t 1s essent1ally worldly 1n or1entat1on."-What ''mystical traJJJJ1D6â&#x20AC;˘" are these? What does

Mr. Case mean by "mystical"? The TFPs' orientation is "worldly''? In what and why? Because they are supposedly millenarian and want a kingdom in this world? That would explain the following sentence, in which Mr. Case affirms that for the TFPs there is no ''new heaven and new earth. ., But what is the proof of this? Where did he get this?

[149.3). Finally, Mr. Case's statement that the eschatology of the TFP is "lacJdng any ment1on o:r Jesus Ch:r1Bt" is stupefying. On the contrary, everything in the TFPs is turned toward Our Lord Jesus Christ. The order the TFPs wish to see established in the world is nothing but "the pea.oe of Christ in the Reign of Ghrist" (Revolution and Counter-Revolution, part 2, chap. 2, 1, p. 87). The Counterrevolution must fight for the "higher legitima.oy tha.t is characteristic of every order of things in which the Roya.lty of Our Lord Jesus Christ, the model and source of the legitimacy of a.11 royalties a.nd earthly powers, is made effective" (ibid., part 1, chap. 7, 2, A, p. 59).

See also part 1, chap. 11, l; part 2, chap. ll, l; part 2, chap. 12, l; pa.rt 2, chap. 12, 4.

[149.4]. Mr. Case end.B this paragraph by trying to establish a link

between the TFP and the anti-pope Gregory XVII, of Palmar de Troya. He prudently closes his last sentence saying, "but tJa1B 1s 11nce.rta.1J1." It is not only uncertain. It is completely false. The TFP never had any contact with that Gregory XVII. Mr. Case ignored Mr. Mario Navarro da Costa's categorical denial of these absurdities in the telephone call of March 8. This shows, once a.gain, Mr. Case's disregard for information that does not serve his defamatory work. It certainly shows he had preconceived ideas when writing hiB article. FIDELITY (150). But where 1s the Second Coming of Ghrist in this apocalyptic v1s1on? A •oi:1a1 ps;ychologbt would :l1n4 1t l!,IID1te nnderstandable illat there a-,pear• to be no male competition :tor PUn1o in this predicted apocalypt1c Bcena.:rio. .He would see an inordinate love, even worsldp, o:I tlle mot.her, and • cazreapondbll Ilaued and belfttlemeat ot tJle t'atb.er, as beJ.nf t'ert1le 11eed ground t'or celibate aad 41atator1a1 etomanJa. He would expect a. vivid persecution complex and a degree of _paranoid 11eJ:1-ezauatJon. (l'11n1o had no wife; he had "twJce tlle 11i,1r1t o:I Jf11as"; 11.e 1B ••1d. to be a 11_pfrJt11aJ reincarnation at' Cb.arlemqae; 111" per•onaI tua1'dJan aD.lfel Js

none atller t.llan

st. .KJCllael.J COMMENTARY

[150.1). ''A soc1a1 ;psycb.ololi•t would :t.1nd it QU:1te understandable t.hat the.re a_p_pears to be no male com;pet1t1on :tor P11n.1o• ... Be would see an mordinate love, even worsb.1.P, o.t tb.e mot.her, and a corres_pontUn.g .hatred and be11tt1ement or the .tather."-In this

para.graph and the next, Mr. Case unveils something that underlies his whole article: a Freudian concept of religion, morality and social life. The "Oedipus complex," central to Freud's theory, is clearly insinuated here. On the basis of this theory, he tries to interpret the TFPs and their relation with their founder or inspirer, Prof. Plinio Correa de Oliveira. To provide the necessary elements to evaluate the scope of this affirmation, here is a synthesis of the thought of Freud on the matters in question.

Pre11clia11 doctrine

011.

the origin a:nd :n.ature of religion

According to Freud, religion is a.n infantile neurosis of the individual and of humanity. It a.rises from the individual's frustration at being forbidden to kill his father a.nd cohabit with his mother. These two desires a.re the key elements of the "Oedipus complex." Freud expound.s this theory in several of his works: "Wh11e he is still a. sma.11 ahild, a. son w111 already begin to develop a spec1al affection for his mother, whom he rega,rds as belonging to h1m; he begins to feel his father as a rival who disputes h1s sole possession . ...

Observation shows us to what early years these attitudes go back. We refer

to them e.s the 'Oedipus complex, ' because the legend of Oedipus realizes, with only a. slight softening, the two extreme wishes that Mise from the son's situation-to k111 his father and take his mother to wife. ''

Introductory Lectures on Psycho-Analys1s, in The Bta.nda.rd Ed1t1on of the Complete Psychological Works of Sigmund Freud, The Hogarth Press and the Institute of Psycho-Analysts, London, vol. 16, p. 207.

The second phase of the child's sexu&l evolution is called the "latency period," during which the sexual instinct, repressed in the unconscious, is "sublimated." This sublimation is a. psychic process by which the instinctive sexual energy is turned toward other objects such as culture and religion. Thus, the fear/love for the father and the incestuous love for the mother, which a.re repressed in the unconscious, are sublimated by tra.nsforming the parental figures into divinities. The child transfers his incestuous and homicidal desires to these divinities, giving rise to religious beliefs: "Most of these infantile neuroses, " Freud writes, "&re overcome spontaneously in the course of growing up, and th1s 1s especially true of the obsessional neuroses ot' ch1ldhood . ... In just the same way, one might assume, human.ity a.s & whole, in its development through the ages, fell into states &nalogous to the neuroses, a.nd for the same reasons . ... Religion would thus be the universal obsessional neurosis of humanity; like the obsess1ona.1 neurosis of children, 1t arose out of the Oedipus complex, out of the PBla.t1on to the father."*

The Future of an Illus1on, in The Bta.ndard Ed1t1on, vol. 21, p. 43.

Thus, religion arises from a ba.dly-ma.ne.ged "Oedipus complex": "At the conclus1on, then, of th1s exceedingly condensed inquiry, I should like t;o 1ns1st that its outcome shows that the beg1nn1ngs of religion, morals, society and a.rt converge 1n the Oedipus complex."*

7btem and '.laboo, ln The Standard Edition, vol. 13, p. 156.

"Rel1g1on, morality, and a social sense~the chlef elements in the higher side of man-were origin.ally one and the sa.me thing. Accord1ng to the hypothes1s. whlch I put forward in 'Ibtem and Ta.boo they were acquired phylogenetioally out of the father-complex: rel1gton and moral restraint through the process of ms.ster1ng the Oedipus complex itself, and social feelmg through the necessity for overcoming the rivalry that then rema.ined between the members of the younger generation."*

The Ego and the Id, in The Standard Edition, vol. 19, p. 37.

"God is a father-substitute ... an exalted father ... a. copy of a father as he 1s seen and experienced in ch1ldhood. "*

A Demonolog1ceJ Neurosls, in The Standard Edition, vol. 19, p. 85.

Freud considers the Âťracuce of Hliglon a univerâ&#x20AC;˘al obaeaatve ne11.roai111 an.d 11::a dogma.a paranoid deliria. He says: "The analogy With pare.noia must come to our aid-in the construction of a supernatural rea.Iity.... One could venture to explain in this way the myths of psradise and the fall of man, of God, of good and evil, of 1mmortality,

a.nd so on.... The gap between the paranoic's displacement and that of the superst1tious person is less wide than it appears at first sight."

The Psychopathology

of Everyds.y

Life,

in The

Standard Edition,

vol.

6, p. 259.

"My contributions to the psychology of religion . . . began W1th the establishment of a remarkable similarity between obsessive actions and religious practices or ritual . ... I descrJ. bed the obsessional neurosis as a distorted pr.tva.te rel1g1on and re11g1on as a .kind of universal obsessional neurosis."*

An Autobiogra.phlca.1 Study, in The Standard Ed1t1on, vol. 20, p. 66,

The homicidal and incestuous instincts remain active, creating a guilt complex which is expressed in rituals and moral norms, *

Cf. Totem

and Taboo, in

The Standard Edition,

vol. 13, pp. 152 ff.

* "Identification with. th.e leader": a regressive psychic phenomenon. In his work, Group Psychology, Freud applies his theories on the sexual instinct to the psychic phenomena produced in the formation of groups. "We started from the fundamental fa.ct tha.t a.n individua.I in a. group is subjected through its influence to wha.t is often a profound a.Iteration in his mental activity. His liability to affect becomes extra.ordinarily intensified, while his intellectual ability ts markedly reduced."*

Group Psycllology, in The Standard Edition, vol. 18, p. 88.

The force that maintains group coherence is the repressed sexual instinct: "Love relationships ... constitute ... the essence of the group m1nd . ... A group is clearly held together by a power of some kind; and to wha.t power could this feat be better ascribed than to Eros, which holds together everything in the world?"*

* Ibid., pp.

91-92.

Freud exemplifies this action of the libido with what happens in the Church and in an army: "In a Church (a.nd we may w.tth advantage ta.ke the Catholic Church as a. type) as well a.sin an army . .. the same 111us1on holds good of there being a hea.d-in the Catholic Church Christ . .. -who loves all the individuals in the group with an equal love. Everything depends upon this illusion; if it were to be dropped, then both Church and army would dissolve, so far as the external force permitted them to, . , , He [Christ] stands to the individual members of the group of believers in the relation of a .kind elder brother; he is their substitute father."*

* Ibid., pp. 93-94. This state of "being in love" with the lead.er and between the members of the group is like hypnosis, says Freud in the sa.me work: There is the same humble subjection, the same compliance. the same absence of criticism toward the hypnotist as toward the loved object.

Cf. ibid., pp. 114-115.

In this way, each individual in the group identifies with the leader. The consequence of this 1dent1fica.tion, which suppla.nts the ideal of the infantile ego (the father) for a new ideal (the leader), is that the egos of all the individuals connected with the leader a.re identified with one another, becoming the one and same ego.

Cf. ibid., p. ll6.

This would be the Freudian explanation for the force that maintains the TFP's cohesion and obtains from its members a.n unusual renunciation and dedication to the assumed leader.

Thus, the "social psychologist" who "would find qu1te understandable" certain things in the TFPs is nothing but a disciple of Freud. Given the indecencies Freud uttered regarding the Catholic Church, morality and human life, the TFPs reject Freudian interpretations. The members of the TFPs are anti-Freudian because they are Catholics. It is shocking to find this Freudian interpretation in a magazine that is considered conservative and whose directors are Catholics.

[150.2]. "A corresponding hatred and be11ttlement or the father.''Leaving aside the Freudian aspects of Mr. Case's interpretations, it must be said in justice that Prof. Plinio Correa de Oliveira was most dedicated to his father, Dr. Joao Paulo Correa de Oliveira. His father moved to the interior of the State of Sao Paulo to practice law in the hopes of restoring the family's fortune which had been lost in bad investments when Plinio was still a.n adolescent. As soon as Dr. Plinio began his professional career, he took on the full responsibility of supporting his mother, who, being very sick, needed to continue residing in the city of Sao Paulo. With time and much work, Prof. Plinio Correa de Oliveira obtained the means for them to purchase a comfortable apartment and maintain a tone of life according to the standards of the traditional families to which they belonged. His elderly father, who had not managed to accumulate savings in Sao Jose do Rio Prato, where he worked, returned to Sao Paulo to live with his wife and son, who provided for both his father and mother. In this home, he was treated with all respect and enjoyed a. secure situation. He passed away a.t the age of 84, and until the end the mutual relations between father and son were a model of cordiality. In conversations with friends, Prof. Plinio Correa. de Oliveira has more than once eulogized hiS father's intelligence, professional capacity, agreeable manners, witty conversation, exemplary courtesy to his wife, and other qualities. Mr. Case does not seem to have known any of this. He contented himself with sources contrary to the TFP to make this grave accusation of "bel1ttJement o:l the father,,, which is completely false.

[150.3). Mr. Case's antagonistic way of referring to cel1bacy-":lert1le

seed 1.ro11.nd ror ceJ1bate ... e.roma.n1a"-reveals his scanty knowledge of Catholic doctrine. The Magisterlum of the Church highly recommends celibacy for the laity. The most notable document in this respect 1s Pius XII's Encyclical Sacra. Virginitas, of March 25, 1954, in which the Pontiff affirms: "Perfect chastity ... also flourishes among ma.ny who are lay people in the full sense: men and women who a.re not constituted in a public state of perfection and yet by private promise or vow completely abstain from marriage and sexual plea.sure, in order to serve their neighbor more freely a.nd to be united with God more easily and more closely. "'.lb a.11 of these beloved sons and daughters who in any way have consecrated their bodies and souls to God, We address Ourselves, and exhort them earnestly to strengthen their holy resolution and be faithful to it."*

The Papa.1 Enayalioals 1939-1988, McGrath Publishing Co., WUmington, N .C .. 1981, p. 240.

This precious teaching dismantles the foolish prejudice of many who think that perfect chastity is advisable only for those who receive the outstanding grace of a priestly vocation or the holy call to the religious state. Regarding the excellence of the state of chastity, Pius XII stated in the same encyclical: "It is first a.nd foremost for the foregoing reason that, according to the teaching of the Church, holy virginity surpasses marriage .tn excellence. Our Divine Redeemer ha.d a.lrea.dy given it to His disciples a.s a counsel for a more perfect life (cf. Matt. 19.-10-11). St. Paul, after ha.ving said that the father who gives his daughter in marriage 'does well,' adds immediately 'and he who gives her not, does better' (1 Cor. 7:38). Several times in the course of his comparison between marriage a.nd virginity the Apostle reveals his mind, and especially in these words: 'for I would tha.t all men were even as myself. ... But I say to the unma.rried and to widows: it is good for them if they so continue, even a.s I' (ibid. , 7:7-8). Virginity is preferable to mB.Pria.ge then, as We ha.ve said, above a.11 else because it has a higher a.im (cf. St. Thomas, Summa. Th., II-II, q. 152, a.a.. 3-4): that is to say, it 1s a. very efficacious means for devoting oneself wholly to the service of God, while the heart of mB.Pried persons will remain more or less 'divided' (cf. 1 Gor. 7:33). "*

Ibid., p. 243.

[150.4]. ''Pl1.n1o • .• llad •twice tlle sp1r1t or lfJias'; lle 1s sa1d to be a s»1r1tual .reblca.r.natJo.n ol Charlemagne; ll1B 11ersoaal guardian anaeJ 1s none at.her t.ha.n Bt. JlfJcllaeJ. "-The expression "twice t.he s111.rit or Bl1as" has nothing shocking a.bout it. When St. Eliseus perceived that St. Elias was about to leave this world, he requested double his spirit. With this he expressed his ardent desire of being extremely

faithful to the mentality of the great prophet of God (cf. 4 Kings 2:9). Understood in this sense, what wou ld be wrong with applying the expression to Prof. Plinio Correa de Oliveira? Furthermore, Dr. Plinio entered the Third Order of Carmel in the late 1940s, and the Carmelita spirituality deeply imbued his dev otion to Our Lady. It would, therefore, be normal that he desire to have the spirit of St. Elias, who figures in the origins of the Order of Carmel. This is one more example of apparently terrifying accusations which upon analysis merely exhale the "Christi bonus odor" (the good odor of Jesus Christ) of which St. Paul speaks (2 Car. 2: 15).

[150.5]. Mr. Case's "sp1r1tual .re1ncarnat1on" sounds a little like " liquid solidification," something only he can explain. Repaying Mr. Case's ma.lice with benevolence, a. reasonable interpretation for these senseless words of his will be sought. It is quite true that the TFPs have t he highest esteem for the figure of Charlemagne, the great emperor who raised t he edifice of the Christian temporal order in the Middle Ages. Since the TFPs are consecrated to an analogous work, namely the reestablishing of the principles of Christian civilization in temporal society today, it can be said t hat the spirit of Charlemagne lives on in their aspirations and activities. Obviously, this spirit lives on in a marked way in Plinio Correa. de Oliveira. Possibly that was what Mr. Case wanted to refer to with the inadequate expression ".s_p1.r1tual re1noarnat1o.n o;t CJJ.arlem~ne,"

[150.6]. If someone

t he TFPs affirmed that St. Michael is Prof. Plinio Correa de Oliveira's guardian angel , it is no m ore than his priva te speculation. It cannot be attributed to the TFPs as a whole. At any rate, the affirmation of itself certainly is not discordant with Catholic doctrine. 1n

(150.7]. Some people in the TFP may have very legitimately a ttributed these or other predicates to Prof. Plinio Correa de Oliveira. It is not unusual in the history of schools of thought and of institutions for enthusiastic diseiples to give vent to hyperbolic praise of their masters. For example, a. correspondent of St. Augustine called him, "sacrator justttlae, " "insta.ura.tor spiritua.lts gloriae," "dispensa.tor sa.lutts aeterna.e" (consecrator of justice, restorer of spiritual glory, dispenser of eternal salvation).* What would Fidelity' s columnist say of these extraordinary acclamations?

Cf. Ep. 210. from Ch ot.x d"ecr1t s splrituels de Sa.int .August1n, Introduot1on and translation by P1el'l"e de Labrlolle, J. Oabalda et Fils, Ed.1teurs, Paris, 1932, p. 8 .

Mr. Case, who throughout most of his article strives to belittle the

personal value and merit of Prof. Plinio Correa de Oliveira, whose long life has been totally dedicated to the good of the Church a.nd Christian civilization, will see these expressions of enthusiasm as resulting from a "_pa.rano1d se1.f-eJCaltat1on." He thus adds insult to injury, showing clearly the impassioned disposition in which he wrote his article. FIDELITY

[151). l'•n•t 1t clear t.hat the r:,p a_postle'• •Jl8•.nde.red belJttlemellt ot la:ts .natural tat.her-".Pollllta1n otKy Bevolut1o.u"-.i8' ;pan and_parceJ at PliD.10'• demand tor t!ae de.n:r11cUo.11 ot AAT a.11d all male com_pfJUtfo,n? And a correa;po,nd1q demand t!aat a,ny autllo:r1ty ia.eeds IHI directed onlr towards hhnselff L1kew1se the r1d.1cule e.n.d belittlement of priests. Likewise tlle recru1tment at _pubucent 1wy• ta be .molded and :formed 1nto B11b•ervJent and oel1bate c:Jonu ottlae P:ro_pb.et. Likewise the al1enat1on o:t ad11Jt men hom tlle1r wfve•, a.nd t.he COllBfl4l118Dt de•tracUo.n ot tamIHes.

COMMENTARY

[ 151.1]. "Isn't 1t clea.r tb.at t.he 'J!FP apostle's engendered bel1tt1ement o:I b.:iB natural .fathe.r-'.J"ountaJn a:I My llevalut1on'-1s pa.rt and parcel a:I P11n1o's demand .fo.r tb.e destruct1o.n o:f any and all male com_pet1t1onP And a correspond1ng demand t.hat any aut.ho.r1ty needs ta be dizected only towards h1msel.t?"-At the root of this interpretation is the Freudian theory mentioned in Commentary no. 150.1. Ignoring its Freudian aspects, the accusation is also entirely false. Prof. Plinio Correa de Oliveira is very decentralizing; all those who work under his direction have ample autonomy. Furthermore, Prof. Plinio Correa de Oliveira is the opposite of the despotic, aggressive and rude chief that the accusation of paranoia would have one imagine. His associates unanimously praise his invariably courteous and considerate treatment, which is always accompanied by due respect for the personality of each one. He extends this treatment to all those outside the TFP with whom he has social contact. Because of this, even during the most virulent media uproars against the Brazilian TFP, these attributes of Prof. Plinio Correa de Oliveira have never been called into question.

[151.2]. "'J!b.e recru1tment of_p11bescent boys ta be molded and formed into s111Jserv1e.nt and cel1bate clones o.fth.e .Prophet. "-See Commentaries nos. 129.1, 129.2, 135.3 and 150.3.

[151.3]. "!'he aJJenaUon 01" adult men f.rom tb.e1r w1ves, and t.he conse1:11ent destruct1on 01" 1"amil.:fes."-What proof does Mr. Case have of this alienation? The large number of TFP supporters, most of whom are happily married, is a palpable proof of the contrary.

FIDELITY

(162]. bench c.111Jdren at L•:icole Sai:a.t Ben.oit were clu•uaded Lrom crJt:taal renectJon. 2.".ll•y wen told tllat t.lley .llad dr11n.1t canwan rat101.1a1Jam •1t.ll tlleJr mot.liar•' mtJJc. l'll•y t.lloq.llt too muc.11. r.111nlc.blS, tlley W'1tre told, 1a demon1c. Only a person irredeemably 1nfested with the Revolution would dare question the brillfant a.nd serene analyses of the Prophet.

COMMENTARY

[152.1]. ".J"re.nc.h c.h11dren at L'llcole Saint Benoit were d.Jssnadecl :from cr1t1cal renect1on. T.hey were told t.hat t.hey .had drunlr Cartes1an rat1onaJ1sm w1t.h t.he1r mot.he.rs' m1J.k. "-Mr. Case found this accusation in the French report. It is already answered in Imbroglio, Detra.ct:ion, Delirium (cf. pp. 87-89), a book he received but never cites. The metaphorical expression HcLru.nk Cartesian rat1onal1sm wit.h t.heir mot.he.rs' mil.It" is equivalent to: They have inhaled Cartesianism ever since they first breathed the air of their beautiful and glorious country. While censuring Cartesianism, the TFPs by no means dissuade their adherents from any kind of "cr1t1caJ renection" so long as it is not Cartesian. The Thomistic school of thought, which the TFPs follow in the footsteps of their inspirer, Prof. Plinio Correa de Oliveira, leads to the legitimate exercise of analysis and criticism.

[152.2]. "!l"hey

tJJ.oqJJ.t too muc.h. !1".hJn.kJng, they were told, 111 demonic. ,,_This is another accusation extracted from the anonymous French report. Lack of critical sense and repudiation of rationality are part of the makeup of the typical "cult" member, whose profile Mr. Case wants his readers to see in the TFPs' members. The members and supporters of the TFPs are urged to refute progressivism, socialism, communism and many other errors in their own circles. How are they to do this if not by argumentation, which supposes the use of the intelligence and the habit of reflection? Therefore, the TFPs could hardly desire that their members and supporters not make use of their intelligence. This would be a flagrant contradictio in terminis. Moreover, if use of the intelligence is discouraged, what explains the success of the TFP. the profound impression it causes even among its adversaries, and the furious hatred that leftists of all kinds bear it as a vigorous and efficacious adversary? The TFPs so stimulate the culture of their members that a number of them have become writers of real worth, as their widely-distributed publications attest. The majority of these men joined their respective TFP when still quite young and acquired most of their cultural formation in it.

FIDELITY

[153]. A :former friend o-r tbe 'r'l'l' in New York State teJJâ&#x20AC;˘ .me tJlat tha'Dif.h there 1s .no catecbet1cal traUlllllf, tb.ere 1ll a constant barrqe o:l tb.e ta_pe-record.ed words o:l Plfn1o, delivered on a. daily be.sis from headquarters 1n Siio Paulo. And there is prayer-to Mary, Jn the form of the Rosary. But said so fa.st and w1tb. so little evident p.tttty, he describes it as a "macb.1ne-gan rosary." And this 1s indeed the TFP cha.rscteriza.tion-a. ba.ITa.ge of Marian bullets a.imed a.t the heart of the devil.

COMMENTARY

[ 153. 1]. "A former :friend

o':l the 'l!FP . . . tells me that though there 1s no catechet1cal tra1n1ng . . . "-See Commentary no. 148.2.

[153.2]. "'l!here is a constant barrage o:t the ta_pe-recorded words o:t :Pl1n1o. "-This flood of recorded tapes does not exist. If it did, TFP members would not have time to do anything but listen to those tapes. The well-known extensive action of the TFPs requires much reading, study and work, in addition to an intensive life of piety. Therefore, the expression "constant barrage" is nothing but an exaggeration to insinuate the use of "brainwashing" techniques by the organization. Regarding "brainwashing," see Commentary no. 338.1.

[ 153.3]. ".M'ac.h1.ne-su.n rosary"prayed "with so little ev1dent piety."This is new. In the many attacks the TFPs have suffered, this is the first time this accusation appears. It is indeed in "evident" contradiction with the facts known by any person who has had the least contact with the members, volunteers and supporters of the organization. How fast is a "mach1ne-gun rosary''? What exactly is the ideal speed for the recitation of the Rosary in a Catholic environment where good norms are observed? Evaluations differ. For example, consider the evaluation of a great man of letters who converted to Catholicism in his adult years and analyzes in his own way how the Rosary was recited in the respectable religious atmosphere of a Trappist monastery: "After the Office, they said the Rosary. . . . This Rosary wa.s said on their knees, half by the prior, ha.lf by all the monks. It went at so rapid a pace tha.t it was scarcely possible to distinguish the words, but as soon as it was ended, a.ta signal there was a great silence, a.nd ea.ch one prayed with his head in his hands.'' This is a description of the recitation of the Rosary at the Trappist monastery of Notre-Dame de l'Atre, France, by J. K. Huysmans in his famous work En Route (trans. by C. Kegan Paul, E.P. Dutton & Co., New York, 1922, p. 297). It should be observed that the book narrates the

author's process of conversion, but contains passages that cannot be read without many moral reservations. FIDELITY

[154]. Now tl1e demomntJo.n orrenec:t1ve t.111.nkfq, and the p.ract1ce or au;per-rast a.ha.nt1q, aze ma.r.k• or t.lae •oo.n1es, the Summit Lighthouse, the Hare Krishnas, and the Fatima Crusaders of Spokane. The intent 1s 1nduct1on of a light trance resulting in sa:b.li.m:fa1al a.ad aisc.r1tJcaJ acceptance ar t.b.e Jeacle.r'• word.-, resulting in destruction o:f the independent will.

COMMENTARY

[154.l]. "2".lle demon.hrat1on

or re:.flect1ve t.111n.Jdng,

a.n.d t.lle practice o.f su_per-.fast cllantJJ16, are ma.r.Jrs o.f t.lle .ll'oon1es."-According to Mr. Case's reasoning, the prior mentioned above by Huysmans (Commentary no. 153.3) must have been a Moonie or suspected of being a Moonie. However, Huysmans was a writer of the la.st century, when there were neither Moonies nor Hare Krishnas.

[154.2]. "Bu1Jlim1nal and u.n.cr1t1caJ acceptance o.f the leader's worcls."-Once more, Mr. Case tries to insinuate the practice of "brainwashing," whose existence and efficacy the TFPs contest (see Commentary no. 338.1). Nothing could be more contrary to the evident facts. The TFPs' books, manifestos, declarations, communiques, and refutations-like this oneare the fruit of much thought and reflection. Everything in the TFP leads to reflection, logic, conscious intellective assimilation and rational adhesion to what is expounded in lectures and meetings. This 1s quite the contrary of Mr. Case's "subJ1m1nal and uncr1t1caJ acceptance." The practices in the TFPs, far from destroying the will, strengthen it.

FIDELITY

THEOLOGY OF HATE

[166]. 2'11• tJaeologT ol hate can tarn tlle m1.ada ar a.natable cUsc1pJu in weird direetions. 2"11.e i,:ro1111ec1t,a al Bt. Jlfalac.laT-.Parl or tlle "llolT Bcr1J.Jtu.n" or the r,.P-indicate tha.t there will be only two more popes after John Paul II before the great and tel'l'ible Day of the Lord. In other words. the pope :following John Paul II w111 be the next to the last. Prof. Plinio is getting on in ye/JI's. Could there be a tendency within the TFP to h1JSten the bBg1niling of the B&ga.rre? B1ddlq t.lae world

al t11e JilNHnt "a11a11tate" JIOP• (and the.n tlle .ne::ir:tJ would ••1ffiT ll:rb18 on t.lae time ol Ollaaa. Such may have been the sick deliberations of the young man who 1s the subject of this UPI story fi-om Venezuela. (Dec. 14, 1984):

COMMENTARY

[155. l]. ''2'lu, »roph.ec1es of Bt. Xalac.hy-»art oft.he 'Boly Scripture'

or t.he 2'.FP."-Wherever Mr. Case got this, it is entirely false.

The TFPs never gave any importance to the "p:ropb.ecie11 of st. .lfalachy," whose authenticity is so disputed. Right afterwards, Mr. Case makes one of his excursions, at which he is an expert, into the world of conjectures. On the basis of the "propb.eaies of St. .lfalac.hy," according to which there will only be two popes after John Paul II, he asks if the TFP might be interested in "ridding t.he world o:L t.he present •apostate' pope {and t.hen t.he nertJ" in order to "sw1:ftly 'bring o.n. the time o:L Chaos." The logical structure of this conjecture may be analyzed as follows: 1. The TFP gives much importance to the "prophecies of Bt. Xalac.hy." (This is something Mr. Case does not prove.) 2. These prophecies say there will only be two popes after the present one. (This is a debatable interpretation of very dubious prophecies.) 3. The election of the last Pope mentioned in these prophecies would signal the coming of the Millennium, which, according to Mr. Case, the TFP awaits. On the basis of these suppositions-two false, the other shaky-Mr. Case imagines he has the right to fire another very grave accusation against the TFP: It would be inclined to kill the present Pontiff (and perhaps his successor, adds Mr. Case in his hallucinatory cavalcade of rash judgments) to shorten the time of the present world and hasten the coming of the Reign of Christ. Mr. Case does not seem to perceive that his hypothesis, besides being flawed, is also entirely cont~adictory. If God in fact wanted the murdering of John Paul II and his successor to usher in the Reign of Christ, He would be acting against His infinite sanctity by raising up some miserable assassins to shorten the reign of these two popes. On the other hand, the perpetrators of these murders (the most sacrilegious killings short of deicide one can imagine) would be offending Christ with mortal sin ... in order to hasten the Reign of Christ! Analyzing all this, the reader probably feels he is witnessing a tempestuous delirium-Mr. Case's delirium. As one sees, "t.he theology of .hate can tur.n. t.he minds" not only of "u.nstalJJe d.1sc1plea," but also of fanaticized journalists capable of inventing any madness to denigrate the organizations they detest. FIDELITY [156). A routine traffic =rest has led pol1oe to what may be a plot by an ultra-rightist lfl'Oup to kill Pope John Paul II when he vislts Venezuela next month.

(167]. Motorcycle polico investiga.tlng an auto accident on a Caracas expressway Wednesday (Dec. 12), arrested Douglas 7brrealba. Hernandez, 21, a.tter he began behaving strangely, a spokes.man for the Metropo11tan police said. (158]. A uthor1t1es said the suspect ha.d a .22-ca.liber rifle w1th a telescopic sight and papers show1ng the Pope's planned itinerary in Venezuela in his car. [159). '.Ibr.realba also ha.d a membership ca.rd for the International ultra-rightist group, Tradition, Family, and Property. [160]. The group, banned in Venezuela., denied the plot. Witnesses said the man seemed incoherent at ti.mes and appeared not to understand when asked about his connections w:ith the group. The headquarters of the loca.1 chapter of the group was raided several months ago after police said they received reports the group was known in Brazil for its stand against the Pope and allegedly had used photos of the pontifffor target practice. [161). The raid, which netted nothing, apparently was part of a security effort to prepare for the scheduled v1s1t of the Pope Jan. 26-29. 16

18. The UPI story appeared in The Citizen, Ottawa, Canada, Dec. 14, 1984. (162). Mario da Costa., when asked about th1s story, claimed that lt was a set-up job to slander the TFP, th.at the evidence was fabricated, and that there 1B not and never htiB been any such thing as a TFP membership card. In arguing this last point, he noted that since there were less than 60 TFP members in Venezuela, and ea.ch local TFP group 1s entirely autonomous, it would have been absurd for there to be TFP memoership cards. This argument is unconv1nc1ng. TFP officers and literature always make the claim of local autonomy, as if each group were only inspired by the writings of Prof. Plinto, and each is free to go its own way. This is ent:lrel,y untrue. Each national TFP organization is led by a. Brazilian. sent from Bao Paulo helldqua.rters, and each receives commun1cat1ons and directives on nearly a. daily basis from Plinto himself. Local r:,:, memhrs, as part or tb.B.fz oJJ.6o1ng iltJt1at1on, are se.nt N,Ularly to Sao Paulo to INJ .more d.tleply J.ndocirJnated in the -ote.r1c "trut.h." Far from being a IooseJ:, usoc:1ate4 l•lllfD• or Jilllrso.ns merely "1nsp1red" by Plinio's philosophy, the worldwide TFP network 1B a single ent1ty, always acting under the thumb of the "prophet, "and everywhere using the TFP code language and wearing the same costumes. You can be sure that anything done by a local TFP group had been ordered or at least cleared by headquarters. In aacll a tJIIUly woven bnt geogra»ldcally d1Jlperaed orgaa1•ation, Jt 111 enUrely .reasonable t.hat meml>e.rslli_p cards would l>e issued Lor mutual Jdent.f1'1cat1on.

COMMENTARY

[162.1]. In fact, the TFPs a.re not "a loosely assoc1ated league of i,ersons"; they are what could be called a "family of souls," united by the bond of a common doctrine and a common general goal, as are all currents that have unity of thought, as for example, the Christian Democratic and Socialist Parties. These even form their own international organizations: the Christian Democrat International has its headquarters in Rome; and the Socialist International, in London. Nevertheless, no Christian Democratic Party or Socia.list Party would accept as true that it is not independent or that it constitutes with its counterparts a single organization. The same applies to the TFPs. Each of them has its own statutes, duly registered in its respective country; each has a legally constituted

board of directors; each has associates with defined rights and obligations; and each has its own finances, and is therefore able to determine its own conduct and manage its own resources without any dependence on the Brazilian TFP or on any other of its sister organizations. Every TFP enjoys in the public opinion of its country a prestige that is proper to it and that results from its way of being and acting in its own country. Each association is constituted in such a way that its president, board of directors and members have all the necessary conditions de Jure and de facto to carry out their activities with full independence, without any kind of external restraint or interference; therefore, de facto and de Jure, they are equally free to discontinue their relations with the other TFPs at any time. Obviously, since the Brazilian TFP is the oldest of these associations, and since Prof. Plinio Correa de Oliveira is the oldest and principal thinker on TFP topics, it is only natural that the members of the newer TFPs have their attention more particularly turned to the action of their Brazilian counterpart; that is, to its doctrinal writings, statements and position papers, as well as to its methods of action. They endeavor to study and to know its thinking about this or that doctrinal or_ factual point, whether it be cultural, political or religious, as it relates to themes within the area of interest to the TFPs. It is also necessary to consider the sixty years of experience of the President of the National Council of the Brazilian TFP in the fight against communism, an enemy that is always the same everywhere. Only then does one understand the reasonable confidence that every true anticommunist combatant, even when he is from another country or does not belong to the TFP, has in his advice regarding this field. These circumstances explain why the various TFPs frequently turn their attention to their older Brazilian counterpart. In so doing, they a.re exercising their full and legitimate liberty. They do this not to receive guidelines they do not want to implement, but to obtain clarification or advice on this or that principle of doctrine or action to the degree that ea.ch TFP feels necessary for the full realization of its goals. It is worthwhile to repeat that any TFP has all the legal and economic means to discontinue this collaboration with the Brazilian TFP immediately. Being optional, this collaboration is maintained precisely because it corresponds to the free and lasting choice of each one of them. If, therefore, the Brazilian TFP exerts some kind of influence upon its sister associations, such an influence is limited to a primacy freely accepted and therefore perfectly limited. It cannot be identified with the authority of a captain over the crew of his ship. Regarding the role of Brazilians living with other TFPs (not in all of them), they are consultants freely requested by these TFPs, a.11 of which are much younger than the Brazilian TFP and therefore have less

experience in finding solutions in accordance with the usages and spirit of the TFP to the delicate cases that arise. Similar relations exist between autonomous companies which agree to share expertise.

[162.2]. "Local ~J'P members, as part oft.heir ongoing 1n1t1at1on, are sent re,ularly to Bao Paulo to be more deeJJJY Jndoctr1nated Jn t.he esoteZ'1t: 't.rut.h.' "-These trips to Sao Paulo to know the thinking of the TFP better are the most natural thing in the world. Religious of different orders and congregations are sent to study at their institutes in Rome, near their superiors, where they more easily become imbued with the intellectual formation and spirit of their order or congregation. Does Mr. Case think these religious go to Rome to learn an "esoteric 'truth' ''? Serious universities usually send some of their students to older and more famous universities to deepen their studies in their respective disciplines. Who would consider this an "1n.1t1at1an "? The same principle holds for associates of the TFPs who travel to Sao Paulo so as to know more profoundly the doctrines, methods, experience and action of the TFP in the motherhouse of the oldest TFP, the Brazilian one.

[162.3). "In such a tightly woven but geo1rap.h1caJJy dispersed organ1•at1on, 1t 1IJ ent1rely .reasonable t.hat members.hip cards would

be usued Lo.r mutual ident1Licat1on."-Mr. Case's whole reasoning denying the autonomy of the TFPs ends in a mere conjecture: "would be issued.,, He insists on this in order to discredit the information to the contrary that Mr. Mario Navarro da Costa gave him: The Venezuelan TFP did not issue membership cards. In any case, such cards are but a minor detail, for in the "Torrealba case" the argumentation goes much farther, as will be seen below.

FIDELITY

[163]. It must be admitted, however, that tll:e Ve.nesuelan 1.ncide.nt wa• mo•t _probably n.ot an orta.nl.Nd, deUllerate 'ZPl'-ordered ususi.aation attempt. Such a conclus10n is suggested by the foot that the "at times incoherent" Torrealba was caught dJ.'iving around w1th a.11 that 1ncr1.m1nat1ng evidence fully a. month a.n.d a half before the pope wa.s due to arrive in Venezuela. It hB.B the look of an amateur, rogue operat1on born from t.he b.alf•1:n•a:ne delirium of a self-<:onceived hero of the Gounter-&evolut1on. [164]. This said, .it 1B certa1Dl.Y u:nderstandalll• why sue.II a terrorut aci could be

attem_pted by a youn., man under tJu, 1.nnuence of tb.e 'Z77-U Jae was indeed 1:n tJa• .hallU of w,1q tJae »o»e•s 11Jaoto,ZraJJ.IJ. for targ,n i,ractJce, and U .Ile, Uke Mb.er 'Z7:J' members, :wu .fiJJed wit.Jl tJae .notfon of "asnumatiq a_postate J)r1ut11 and blBb.oJJB" dur1.nt t.be peat Ba,zarre.

COMMENTARY

[164.1]. According to the Caracas dailies, on December 12, 1984, a young man named Douglas Torrealba was arrested at the scene of an accident on a Caracas highway under suspicion of planning to assassinate John Paul II during his visit to Venezuela the following month. According to the UPI dispatch, the young man was carrying a membership card of the TFP, which had just been forbidden to act in the country by governmental decree. The matter was examined at length by the Caracas police, but no findings were released. Since Venezuela is governed by a party affiliated with the Socialist International, and for this very reason ferociously contrary to the TFP, obviously if there were the least indication of the organization's involvement in the case, it would have been published. That would have served to justify the government's decree proscribing the TFP. The Venezuelan government published nothing, obviously because it found nothing. The members of the Venezuelan TFP, the Resistencia Civic Association, prevented by the government from making public declarations, could not issue a proper denial of their alleged involvement in the case. The other TFPs, duly informed by their Venezuelan counterparts, issued statements in their respective countries, categorically denying Torrealba had ever belonged to, had contact with, or been known to Resistencia. Furthermore, the Venezuelan TFP never issued "members.hip cards," a denial Mr. Case refuses to accept (cf. Commentary no. 162.3). It is fitting to say a word about the situation of Resistencia's members. Several of them were forbidden to leave the country by virtue of the aforementioned decree. In the country's climate of tension, it seemed very probable that other measures would soon follow, extending to the remaining members of Resistencia. Silenced and persecuted, they chose to leave Venezuela until minimal guarantees of the right of private and public defense are reestablished. Dispersed throughout the world, they avoided yet greater persecution, which they had every reason to fear. If the Venezuelan government had a.ny crime, or even serious suspicion of such, to allege against these young men, it could have requested their extradition. No such request was made to any of the countries to which they had travelled, and where they were easily to be found. This is one more proof of the lack of substance in the accusation that the TFP was involved in the "'lbrrealba case."

[164.2). Mr. Case admits "t.he Venezuelan incident was most probably .not an organued, deUbe.rate r:rP-o.rde.red assassination attempt" (no. 163). However, according to him, such is the hatred the TFP instills

against popes, bishops and priests, that it could well have been an

operation "born from t.he .hal.t-1.nsane delirium" (no. 163) of "a young man under t.he 1.nnuence o.t t.he '.r7P" (no. 164). So Mr. Case makes a most outrageous assumption in the closing of his article: "It is certainly understandable w.hy suc.h a terror1st act could lte attempted by a young man under t.he in.flue.nee o.t t.he '.r'IP1.t .he was indeed 1n the .habit o:t using t.he pope's ;photograph .tor target pract1ce, and 1.t .he, lilce at.her '.r7P members, was filled with t.he not.ion o.t 'assass1nat1ng apostate priests and b1sb.o;ps' during t.he great Bagarre" (no. 164). "I.t . .. 1:t .. . "Such is Mr. Case's method of making his montage of denunciations against the TFP. He does not demonstrate that these assumptions have indeed been proven. In the case in point, as in others, the TFP categorically denies his premises: 1. TFP members never used photographs of the Pope for target practice. This accusation was pure and simply invented by the Brazilian magazine Manchete (Feb. 27, 1982). The magazine had to admit its falsehood by publishing without any commentaries the categorical denial of the TFP in its March 27 issue of the same year. Nevertheless, that ridiculous lie has been repeated a.round the world by detractors of the TFP. Mr. Case believed it without, as usual, taking into consideration the TFP's refutation, which was accepted by Ma.nchete itself. 2. There is no one in the TFP ":t1lled with t.he not1on oL 'assassinatblg apostate ;priests and bishops' dur1ng t.he Great Bagarre" (cf. Commentary no. 148.4). Given the facts, what is left of Mr. Case's two assumptions about the "'Ibrrealba case"? Nothing. Once the suppositions have been refuted, his conclusion, also a mere supposition, collapses.

[164.3]. Âˇ This commentary cannot fail to include a word about the baselessness of the accusations against the Venezuelan TFP. On December 30, 1985, Judge Saul Ron Braasch, of the 14th Criminal Court of Caracas, ruled that the matter contained in the denunciations against the TFP was not of a criminal nature. On May 15, 1986, the judge of the 10th Superior Criminal Court pronounced the definitive Judgment, which confirmed the decision of the lower court.* With this, the Venezuelan courts themselves recognized that the TFP was innocent of all the crimes it was accused of during the media uproar against it.

Cf. El Universal, Caracas, 12/4/86.

Even before the final decision of the courts, sixteen prominent Venezuelan jurists, politicians, intellectuals and newspaper columnists

denounced the proceedings of the Venezuelan government against the TFP as illegal, arbitrary and unconstitutional. Their declarations, which were published in the main newspapers of Caracas, have special weight, since most of these personages emphatically manifested their disagreement with the TFP on more than one point. *

Cf. TFP Informa, bulletin of the Colombian TFP. no. 32, Feb. 1985.

Mr. Case does not inform his readers about any of this, in spite of having been informed of these facts during his telephone conversation with Mr. Mario Navarro da Costa on March 8. This shows, once more, how biased he was in his treatment of the matter.

FIDELITY

[165]. .A UtUe :b1t or :braunvas.111.ng goes a Ions way.

COMMENTARY

[ 165 .1]. "A little b1t oL bra1n wasb.1.n.g 1aes a Jong way. "-With everything well orchestrated, Mr. Case presents his final insinuation: The TFP does "brainwashing." For our part, we say: A little bit of logic and objectivity would have gone a long way in preventing Mr. Case from going so far in his absurd assumptions. The question of "brainwashing" will be treated in the analysis of Mr. E. Michael Jones' article (cf. Commentary no. 338.1). Conclusion In the eighteenth century, Voltaire recommended to his fellow anti-clerical detractors: "Mentez, mentez, i1 en reste toujours quelque chose" (Lie, lie, something always sticks). A modern version of Voltaire's old and viperous advice might well be: "Supposez, supposez, il en reste toujours quelque chose" (Repeat groundless assumptions, something always sticks). Mr. Case builds an enormous house of cards of anti-TFP suspicions. Even though the reader may not be convinced by it, he will be left with suspicions unless he is impartial enough to read the present refutation. Such suspicions would more than fulfill the aims of Mr. Case's article, so passionately opposed to the TFPs.

PART II

STRIKING PHANTASMAGORIA AND BASELESS ACCUSATIONS: THE MAKING OF A SOAP OPERA

Introduction a Mr. E. Michael Jones' singular method of narration calls for a preliminary observation to help the reader follow his article. The final goal behind his method is to accuse the TFP of being a "cult "-a word that in his language is the epitome of a.11 abominations. However, he seems embarrassed at the absolute lack of proofs for his accusation. For la.ck of them, he gives free rein to his imagination and conceives an entangled soap opera. We cannot avoid the impression that the author is employing a bewildering style of writing to imperceptibly induce the reader to believe anything the article contains. The trap may well ensnare anyone unaware of this stratagem. This technique offers. the journalist the advantage of hiding the emptiness of his unsubstantiated accusations beneath a pile of sensationalistic defamations and malevolent suppositions. And all of this is done in a novelistic plot whose line of argument is inextricable. Indeed, it is confused, obscure and prolix. The numerous characters meet, attract each other, and interrelate in a succession of mysterious episodes whose context is a mixture of romance, crime, drug abuse, sacrilege, witchcraft, "brainwashing" and "cults." The characters flit onto the scene, and abruptly leave it with the change of props, at times to return no more. All this bewilders the reader, who is unable to duly follow the development of events. If clarity had been Mr. Jones' aim, he would have followed the example of opera composers, who on the first page of their librettos list their characters so roles are not confused. Such attempts at clarity, however, would have evinced the emptiness of the narrative-something Mr. Jones could hardly have wanted. Seventy percent of the disorderly novel, which could be called a thriller (complete with Latin American coup d'eta.ts), is taken up by

episodes in which the TFPs do not figure. Nevertheless, the author tries to involve them in the whole imbroglio. In Mr. Jones' novel, the role of the Canadian TFP a.mounts to a supposed effort to take over The Canadian Layman, a modest little paper published by Dan and Anne Cillis in Ottawa. Having assumed the TFP had a vital interest in taking over the paper (even though it was declining and in financial trouble), the author portrays the TFP as striving to separate the couple who own it. Having brought on the couple's separation, the TFP finally manages to obtain control of the coveted monthly-only to close it two issues later! So the TFP supposedly elaborated and carried out an extensive and intricate plan-only to draw no advantage from it! Mr. Jones does not even say whether the TFP obtained The Canadian Layman's mailing list for the distribution of its own publications. Yet all his facts revolve around this supposed breaking-up of a family, which would be a means normally used by the TFPs to obtain their objectives. The story line of the whole intrigue is based on Mrs. Cillis' suspicions, which Fidelity's editor takes at face value. 'lb give some body to his scrawny novel, Mr. Jones interlaces it with personages and scenes from parallel stories. His changes of scene do nothing to prove what he wants, but they provide occasion to hurl false imputations and insinuations against the TFPs, to involve them in drug use, "brainwashing" and so on. The classic resources of yellow journalism (there is even the corpse of a girl who had mysteriously disappeared!) are used to create a climate unfavorable to the TFPs. Throughout his story, Fidelity's editor repeats accusations already made against the TFPs by Mr. Case. The reasoning behind this resource is childish: Since the TFPs profess doctrinal errors, as pointed out by Mr. Ca.se, it is not surprising that they a.re involved in the evil actions which Mr. Jones attributes to his other personages, with whom the TFP has some relation. To give some appearance of truth to this reasoning, Fidelity's editor takes advantage of cha.nee contacts that members of the Canadian and American TFPs had on some occasion or other with characters of his novel. His argument is: They met, related, manifested slight similarities on some points; therefore, they have the same habits and carry out the same kind of actions and crimes.

* * * The artifice employed by Fidelity's editor is like making a mannequin resembling what the anticult movement describes as the typical "cult" member and then trying to dress it in the clothes and insignia of the TFPs.

However, only one or a.not her piece of this clothing fits this mannequin (and what does, fits only by coincidence). But that is no problem for Mr. Jones; he is an experienced tailor and has scissors, needle and threadand plenty of other people's rags all over his floor.

Mr. Jones' conduct toward the TFPs was most unfair. He only contacted the Ca.nadian TFP on April 7, when he requested immediate answers because, according to an indications, his material was nearly ready to go to press. He finally gave the very short deadline of three days to answer a list of seventeen questions-as if the directors of the Canadian TFP had nothing else to do. Not surprisingly, the written answers reached him after his deadline. He thus assumed he had the right-completely unfounded-to publish his bill of anti-TFP charges without taking into consideration the organization's possible clarifications. Neither did he take into account the information and cla.rifica.tions given by Mr. Mario Navarro da Costa, of the TFP Washington Bureau, to Mr. Case in a telephone call on March 8. Mr. Jones obviously knew of this telephone call; he refers to it in his article. Furthermore, Mr. Jones' very grave accusations go far beyond the information solicited in his list of questions to the Canadian TFP. Therefore, Mr. Jones also violated the accepted principle of law, Audia.tur et altera pars (Let the other side also be heard). Mr. Jones' article reveals ample knowledge of what has been said and written against the TFPs in different places. His questions deal exclusively with this. He does not have any positive questions about the TFPs: what are their hopes; how are they received by the public in genera.I; what intellectual and moral benefits do they afford their members. The fact that none of this interests Mr. Jones is very symptomatic.

The first nine sections of Mr. Jones' article have nothing to do with the TFPs. The first reference to them occurs in paragraph 228, where the Commentaries will also begin.

FIDELITY

THE CUIJI', THE STATUE, AND THE FALL OF THE CANADIAN LAYMAN By E. :Micha.el Jones [201]. It was 1980, and Cheryl Turner, like many of her contemporaries was ha.v1ng [a) tough time getting through adolescence. Her pa.rents ha.d moved .from Montreal to the Ottawa subw-b of Nepean in the summer of 1976, and Cheryl ha.d fallen almost immediately irl with a bad crowd which was involved in drugs, shoplifting, a.nd other il11cit a.ctiv1t1es. In a.dd1tion to all that, Cheryl finds that a well-dressed, m1ddle-a.ged man who drives a. s1lver-colored car ha.s taken an interest in her. On three separate occasions whlle walktn.g to school, the man attempts to run Cheryl ovf/1'. In July of 1979 one of Cheryl's friends disappears from a. bus stop not far .from where Cheryl herself was pursued. Five months later her body ts discovered in a stream 500 yards from the Turner residence. [202). As a result of the combination of anxiety over what happened to her friend and guilt ov81' the bad choices she has made, Cheryl begins to develop medical problems. In January of 1980 she is admitted to the Queens-way-Carlton Hospital to be treated for a. bleeding ulcer. After two weeks the bleeding has been brought under control, but Cheryl instead of being releB.Bed is transferred to the psychiatric ward, something her father will later consider a. .mJsta.ke. In another three wesks Cheryl is out of the hospital altogether but the psych1a.trist warns her father that she needs a structured environment if she Is to get better. As a result Mr. Turner f!Jves her an ultimatum: either go back to school o.r get a job. Cheryl dtscusses the tssue with Tracy Holtum, a high school dropout from across the street, and decides to move in with her fa.m11y one day while her parents a.re at work. [203]. Tl'a.cy's older sister, Laura IiJrnn, is, like Cheryl, ha.ving problems of her own. Her mar.riage to the leader of a local punk rock band who frequently beats her and oflen locks her in the basement of thelr house while having affairs with other women, has broken down. Laura. zynn is back at home again and working the night shift at a local bakery, whe.re she ha.s gotten to .know the night manager and the delivery boy, both of whom seem qulet, senstt1ve, virtuous, and devoutly Catholic, a. fa.r cry from the punks tn the punk rock bands. Laura IiJrnn is impressed a.nd comes more and more under their influence, so much so that she starts to mention them to the other people 11ving in the Holtum household. At one point she chides Cheryl for wee.ring an ankh necklace, cl&Jmlng tha.t 1t ts a, symbol of witchcraft. Cheryl stops wea.rtng the necklace for a few days, but when she puts it ha.ck on f1nds that she can't sleep. While lying tn bed she hears the doorknob rattling. Looking up she not1ces lt turning and glowing in the dark. When La.ura IiJrnn hears about the incident, she tells Cheryl, ''If anything like that happens aga.in, ca.II Don at Bronson bakery. You can ca.11 him a.t any time during the night. "

AIMLESS AND HEDONISTIC LIFESTYLE

[204]. Disgusted w1th the aimless and hedonistic I1festyle of her contemporaries, Cheryl eventually aft!'ees to ta.lre Laura ]ffnn up on her offer. On Sunda.y, July 20, 1980, Gordon Stokes, the delivery boy at the Bronson BaJrery, picks up Cheryl 1Il his van and ta.lres her to mass at St. Patrick's Church. When he finds out that she ha.sn 't been baptized, he replies, "You are blessed. God has made it so that nothmg has to be corrected. We can start right from scratch. " [205]. Cheryl was to find out Just what starting from scratch meant shortly after mass. After a discussion of the shallow, unsatisfying relations they have been involved in, Don McPherson, the night manager at the bakery and the obvious leader of the group, suggests that they go to his apartment to continue the discussion. Since the group 1B polite and neatly dressed and has just come from attend1ng mass at a Catholic Church, Cheryl feels that her pa.rents would be pleased with her new-found friends. She finds their attitude disarming. Stokes tells her of his former life of drug abuse and sin and how McPherson helped turn his 11fe a.round. [206]. All of th1s, however, is no preparation for McPherson's apartment. Cheryl, who ha.9 not been in the ha.bit of going to Protestant churches much less Catholic Churches much less the pre-Vatican II sort, finds herself overwhelmed by a collection of life-size statues and crucifixes, rescued from the 1conocla.sm that hit Cana.d1an Catholic Churches in the wake of the Second Vatican Council. The effect of the church-sized religious objects crammed into McPherson's was overpowering. There was a life-size crucifix 1Il the dining room, along with a, six-foot statue of St. Joseph and a five-foot statue of Our Lady, as well as an altar w1th vessels. In addition to this, smaller statues filled virtually eve.zy nook and cranny of every othBr room, including thB bathroom, VERONICA LEUKEN TAPES

[207]. When McPherson finally arrived. everyone was given a. prepo\l.I'8d soft dr1nk. The discuss1on continuBd but wa..s gradually shifted to talk of seers and apparitions. Fatima was mentioned-perhaps as transition-then McPherson turned on hls stereo system and played a tape of Veronica. Leuken, the phoney seer at Bayside, New York. After the tape, McPherson read selected tra.nscr1pts of other LBuken messages, including one about the "Son of Sam" killings in New York City. Da.v1d Berkow1tz, a.young postal clerk, committed a series of murders in the '70s, claiming to have received orders from Sa.tan through his neighbor's dog. In his book on the Son of Sa.m k1111ngs, The Ultimate Evil, Maury 'Ierry claims that Berkowitz was acting as p&l't of a. Satanic cult and that the police ignored this fact 1n their investigation. He a.lso describes how the investigators received a series of at first anonymous phone calls from a woman who claimed to have Information about the killer. That woman, it turned out, was Veronica Leuken. [208]. The combined effect of the statues and the prepoured soft dr1nk, which Turner later cla.imed contained some sort of drug, and the Bayside messages about impending nuclear holocaust and the "Great Ba.11 of Redemption" now hurtling towe.rd the earth a.t & speed of 35,000 miles per hour caused Cheryl to become terrified to the potnt of hysterical breakdown. According to McPherson, Cheryl had been the victim of an ongomg die.bolica.1 conspiracy aimed a.t stealing her soul and ta.king over her body. The earth was soon to be purged in a ba.ptiSm of f1re and only a few would be saved. She has been chosen by Our Lady for salvation-providing she repents and changes her ways. Cheryl, who could only remember clearly what had happened that Sunday morning months later, had been given her first taste of mind control and her fiI'st ex:posure to McPherson's cult, an organization whose identity would prove both elusive and far-reaching.

(209]. Shortly after her introduct1on to thB cult, Cheryl was subjected to her f1rst "attack from the devil," loud scratching a.t her bedroom door which stopped whenever she said her prayers. The "attack" terrifies Cheryl; so much so, that she moves into La.ura. I;}rn.n 's bedroom, and as a result comes under her constant supervision. From th1B point until her abduction by her parents some six: weeks later, she is deprived of adequate food and rest, being forced to rise a.t 5:00 a.m. and kept up until midnight

in a. constant round of religJ.ous devotions and "instruction." During her time with the cult, Cheryl will go to mB.Ss three and four times a. day seven days a week even though she is still not a. Catholic. [210]. Shortly 8.fter her introduction to the group, Cheryl meets Sheila. and Dan, a. m1dd.le-a.ged couple who are introduced a.sher prospective godparents. Although she has not a.sked to become a member, tt is becoming a.ppa.rent thst she has Joined a group of substantial size with international a.ff111a.tions. Cheryl ls a.lso introduced to the rosary, although its meaning is not expla.tned to her. The rosary is said at a specific time ea.ch da.y unde1' certain conditions which never vary, the lights being dimmed, etc. producing a. h,ypnot1c effect in Cheryl. She looks on it as a meaningless sort of chanting. Eventually this Pegimen a.long with McPherson's "instruction" undermines any sel:f-00n1'1dence Cheryl might hsve had. She is now no longer capable of ma.king decisions without McPherson. She feels guilty for sleeping, guilty for being hungry. When he tells her something tha.t contra.diets her senses, she accepts his judgment over her own. She eventually comes to believe that she is inaa.pable of accurately interpreting what ls "really" happening around her, becoming a.s a. result totally dependent on the guidance of Don McPhePson.

MIND CONTROL AND DRUGS [2ll]. Mind control ln this situa.t1on 1s enhanced by the use of drugs. After her removal :from the cult, Cheryl remembers one evening being in the apartment ready to sa.y their usual 9:00 p.m. rosary. Laura qnn, 7ed, her brother, and Cheryl are in a.n agitated state, which prompts McPherson to retrieve from behind one of his stereo spBakers a sma.11 b.rown medicine bottle, which he refers to a.s containing "special holy water." The group is "truly blessed" on th.ts occasion since no one other than McPherson is allowed to touch this holy water. This prompts Stokes to confess that he ha.d ta.Jren a drop last week because he was "k1nda. feeling down 1n the dumps." McPherson then ta.Jres a, drop of the clea.r, colorless liquid and places lt on the fingertip of each member. They are then instructed to put the drop on thei1' tongue. As a result the mood of the group changes dra.ma.ticany. The last thing Cheryl .remembers iS Laura. qnn saying, "I feel much bettor now." Both Stokes and McPherson were self-confessed drug dealers in the early '70s. (212]. By the middle of August 1980 the Turners had decided that the.tr experiment at allowing Cheryl to live on her own and solve he.!' own problems was a. complete failure. Alarmed a.t the radical change in her behavio1' and her bizarre ha.bits. the Turners decide to consult fust a. lawyBr and then the pol.ice, who seem unable to do anything. Then after consultation with the family pbysiclan they decide tha.t Cheryl has fallen into the clutches of a. .re11g1.ous cult. They decide to take her to relatives in 7bronto to have her deprogrammed. (213]. As soon as Cheryl is lured into the family car by her sister Jaye and she realizes what 1s happening, she begins, according to instructions from the cult, non-stop rosaries, which will last a.11 the way to 'Ib.ronto. Having been cos.ched by the cult on what to do in case of such eventualities, she now believes that she has fallen into the hands of the Devil-working through her p&rents, oJ' course-whose intent is clear. They a.re collaborating in the ruin of her soul. The cult has told her that in this situation she must say Hail Marys over and over a.gs.in in order to blot out anything tlle devil might want her to hear. In the course of the next few days, the Turners get a. era.sh course in Cheryl's cult beliefs as they attempt to deprogram her. [214). "Parents can't pass their values on to their children," she tells her father. "After a.11 you dldn 't succeed with me. Bellef in God's word is the only way to pass morals from generation to generation." [216]. "The Catholic Church has l>een inf11trated by the devil," she says a.t another point. "The priests are not to be belleved anymore." [218]. On the verge of giving up, Turner suddenly convinces Cheryl that McPherson has lied to her, and the spell is broken. She begins to cry uncontrollably, wondering suddenly how she could havB believed the things she did and sa.J.d the things she sB..id.

When Ian Ha.worth of COMA (the Toronto-based Council on Mind Abuse) ca.lls she takes the phone and sa.ys, "Guess what? I've been deprogram.med." For the first tune in weeks she starts to sleep and eat properly. Turner for his pa.rt is re11eved a..nd happy a.t the change In Cheryl but unaware at th.at point of the long-term damage tha.t the . cult ha.s inflicted on h1s daughter. For months after her deprogramming she w111 enter periodic states of dissociation known in the cult trade a.s "floating." For months afterwards Cheryl w111 alternate between the patholog1ca.11y religious frame of m1nd fostered by the cult and an equally pathological state of hatred for a.11 things religious. TURNER'S PERPLEXITY

[217]. George 2'Urner, wb.o Js by vocat1on a.n eq1n.88r tor Bell Canada and l>y 1n.cl1.nat1on not very r8Ug1oas, ••• by bacJtgrouna almost com;plfltely igiiorant ot tlle bu1cs o:l Catllolfcilm. As a result 1t w.as .bard tor JJ.1m to dec.fde wll.1cll ot

tJle cult's belie:la were genuine Catholic teacldn& all.4 wll.1c.lJ. were d1atort1ons. Resolving to get to the bottom of the whole story, he asks Cheryl to talk about her experiences and comes to the erroneous conclusion that Dan, Cheryl's godfather to be, was the group's true leader. In the course of a. discussion of a situation with a Sgt. Champagne of the Nepea,n police department, Turner learns that Dan is married, although not to the woman who was to be Cheryl's godmother in the cult. Sgt. Champagne suggests tha.t he get 1n touch with Dan's real w1fe. On the evening of September 20, 1980, Anne Cillis, Da..n's wli'e, arrived at the Turner's house with two of her four daughters and for the next few hours they hold the Turners spellbound with the details of what Turner would call their "fascinating but horrible experience." "FASCINA!I'ING BUT HORRIBLE EXPERIENCE"

[218). Anne McGinn Cillis met Dan, the man who was to become her husband, on a Canadian Air Force base in Zwe.ibruecken, West Germany on June 13, 196:5. She had been teaching there for three years; he had arrived that da,y as a seminarian who would be assisting the base chaplain. Both were devout Catholics. Anne would claim later that Padre P1o, whom she had visited in Italy one year earlier, had brought the two of them together. One month after meeting, they had already set a wedding date for August I5 of the same year-after getting Padre Pio's a.pprova.1-much to the scandal and consternat1on of the air base. [219). By 1971 after work1ng for a homiletic service in Cana.da.-eventua.lly it became Nova11B press-and after being sca.ndalized by what wa.s happening to the Church in Canada, the Cillises decided ta start their own Catholic newspaper. In 1971 The Canadia.n Layman was born. In April of the same year, the Cillises received a, call from Bob Nesnick of the Blue Army informing them that he had brought the Cana.di.an Pilgrim v1rg1n into the country but that no one was interested in receiving it. In May of 1967 on the fiftieth anniversary of the first apparition at Fatima, Pope Pa.ul VI had blessed 70 statues which were to be given to 70 countries throughout the world. The Canadian statue had stood on a shelf at Blue Army Headqua.rters in Washington, New Jersey for four yea.rs because no one could get a Canad1an bishop to accept lt. Now Nesnick was ca.111ng to say that the statue was in Canada but that the contact had fallen through. Should he, he wondered take it back to the States? Anne Cill1s told h1m to get on a bus and bring the statue to Ottawa. She then assembled a double row of people to kneel outside her house while she received it into her home. THE CILLIS APOSTOLATE

[220]. So in the spring of 19 71 the Cillises started on to an apostolate that was eventually to become the Canadian equivalent of The Wanderer, Catholics United for the Faith,

a..nd the Blue Army, a.11 rolled into one overextended, understaffed enterprise. When it ca.me to the conservative reaction to the a.utodemolition that followed on the heels of the Second Vatican Council in Canada, The Canadian Layman was for a.11 practical purposes the only game ln town. In the beginning it followed pretty much the CUF/Wa.nderer 11ne that was being followed in the States. The Layma.n even brought

1n m;!Uly of the same people who were fighting the same fight south of the border. On the weekend of September 14-16, 197:J, The Canadian Layman forum brought CUF v.ice president James Likoud.is to Ottawa. to speak out against the sexed program a.bout to be .in1t1B.ted by the Ottawa archdiocese. H1s visit wa.s so successful (or controversial) that he stayed an extra two days. In April of 1972 The Canadian Layman ha.d brought in Dr. W111iam A. Marra, who a.lso spoke on the same topic. In November of 1973 Marra 's tal.lr wa.s "Education for Chastity. " [221]. By early 1976 The Canadian Layman had reached the pea.Jr; of its influence. It had accumulated a mailing 11st of 14,000 n&mes, the names of the core of Oa.na.da's conserva.tlve Catholics. Through its control of the pilgrim virgin statue, which had its own van and was traveling through the aountry by mid-1975, they could create enough attention to dra.w Oa.tho11cs a.11ena.ted and disaffected by the changes wrought after the council together the way a. magnet would attract iron filings. By the end of 1977 the ent!re operation had been destroyed. More serious than tha.t, Anne Cillis wa.s now telling George TUrner the Cillis marriage had been destroyed as well by a. cult run by Don McPherson, the same man who had exerted such incredible influence over his daughter Oheryl.

[222]. Turner was at first Btunned by the magnitude of what he had stumoled across through his daughter. It was clear from his dealings with Ian Ha.worth of COMA that he was dealing w1th e. cult that was involved 1n the practice of mind control. It was also clear after hls daughter met Dan C1111s that the cult seemed to have connections beyond the confines of the group in Ottawa, but as of the time of his meetl.llg with Anne 01111s, he was still unable to gJ.ve the group a. name or define its connections to anything as 1dentif1able a.s the Moonies or the Church of Scientology. Beyond that .lJ.e

..-u _peritJexed at ille cult's Cat.lJ.ol1c .11at11.re a.nd co11Jd .neve.r be sure w.het.he.r t.be gro11J.J'• b.t.a.rre be11e:ls w-ere in :fact Catb.a11c teacllJJl« o.r a 416tort1o.n o:t 1t or "Whether they .had notb.1.ng ta do •1th 1t whatsoever. It was only through the long aonversat1on with Mrs. Cillis that he was to begm to get some sense of the force at work in the fever swa.mp that tra.dltionalist Catholicism had become in Ottawa in the ls.te '70s a.nd early '80s. It was clear to Turner from Mrs. Glllis' account that the same Don McPherson who had ensnared hls daughter had taken over the control of the

m1nd of Dan a1111s and through h1m had destroyed the famlly business and the Cillis marriage as well. But who was Don McPherson, and who was he working for? Only a deta.11ed examination of the chronology of the Layman for the m1d-'70s would give either of them any indication of the forces a.t work a.gs.inst both of them. Over the next few months of consultation, a. pattern began to emerge. LIGHTNING ROD

[223]. As already indicated, by the m1d-'70s The Canadian Layman had established itself as either a clearinghouse for the orthodox or a lightning rod for the lunatic fringe. It all depended on your paint of view. The fact is that under the pressures of the times the Layman's point of view began to shift from the former to the latter. As 18 often the case 1n situations like this, the pressures build up subtly and gradually. Perhaps becauBe of their connection to Padre Pio and Fatima., the CLJlises found themselves e.ttraated to varlous private revelations of a more dubious sort and found, more importantly, that the people attracted ta this sort of thing were contacting them. [224). In May of 1974 Anne Oil11s received a. call from some of her French-speaking readers-hereafter know as the French Connection-informing her that the "seer" Clemente Dommguez of Palmar de Troya, Sp8Jn was coming to Ottawa and that a certain Germaine Choquette of Montreal wanted The Layman to sponsor his visit. For those unfamlliar with the major players on the apparitional right, Clemente Dominguez took over an ongoing apparition at Palmar in August of 1969 when he claimed to be getting visions of h.1s own. On December 23, 1975 Dommguez and a number of his followers were ordained priests by the renegade, and some say mentally-deranged, Vietnamese Archbishop Ngo Dinh Thuc, brother of Ngo Dinh Diem, one-time president of South Vietnam. Less tha.n a month later, Thuc ma.de Dominguez and h1s "priests"

into "bishops," resulting in the excommunication of all of them. Five months later, Dominguez was blinded in a C&l' era.sh a.nd thereafter reportedly ha.d steel D&lls placed in his eyesockets. Then in 1978, shortly after the death of Pope Paul VI, Dominguez claimed that the Lord appeared to him and appointed him pope, "the f1rst Marian pope," Pope Gregory XVII. When An.ne informed Dan that Miss Choquette wanted them to sponsor Clement's Canadian tour, Dan told her, "Don't touch it w1th a 10-foot pole." Anne, however, went to hear the talk in Ottawa. a.nd met there a man who W&B later to become a.ssocia.ted with the La.yma.n, Glaude St. Jea.n. It was also not the la.st time tha.t the Gillises would hear from Miss Choquette. PRESSURE FROM THE FRENCH CONNECTION

[225]. During the sum.mer of 1974, Anne was subjected to increasing pressure from her readers, particularly the French Connection, to look into the alleged apparitions at Bayside. The Pilgrims of St. Micha.el, through thelr Engltsh language newsletter Michael had become the prime North American propagandists for Bizy-side. Fra.nk Alba.s, a. member of the Michael group also known as the White Berets, eventually was to leave to work for Veronica Leuken full time. Eventually Anne Cillis was to become a. believer 1n Bayside and one of its most effective supporters, writing articles that would be reproduced in Bayside publications. Eventually she got Veronica. 's unlisted number. Even more significant however was that Veronica got Anne's number and Quickly got into the habit of calling her in the middle of the night and staying on the phone for hours. It wa.s through these long conversations that Anne began to loose her fa.1th in Bayside. [226]. "Veronica. wa.s obsessed with witchcraft," sa.id Mrs. Gillis. According to Cillls, the interest was more than merely speculative. In an account she published in 1986 repudiating Bayside, Cillis tells of an early morning conversation with Leu.ken: She called me at 3:00 a.m. and told me Our Lady had told her to do this. She spoke for a few minutes on trivial matters and then her voice abruptly changed altogether a.nd became the voice of a dear friend of mine who had died some months previously. She did not know my friend-and had never hea.rd her volcea.nd yet the imitation was so perfect. I wa.s chilled by it. She sa1d it was the "spirit" of my friend, speaking through her. I didn't know enough a.bout spiritualist mediums then to realize what had happened. I only know that I was frightened and very disturbed by this.

(227]. On March 18, 1975, Anne made herÂˇfirst trip to Bayside. By September of that

year The Layman was running their own buses down there, and Anne was on her way to being, for a, time at least, Bayside 's most effective propagandist. TFP'S FIRST CONTACT

[228]. During the spring of '76 The Canadian Layman was contacted by a then little .known group known a.s Trad.it.ion, Family, and Property, an a.nt1-communist iuu-a-milltazy ortan.Jiat1an with J1ead1uarters .f,n_ Bras1J. The group was founded by a Dr. Plinio Correa de Oliveira.. In response to a query from a group involved in a zoning dispute with the TFP 1n Mount Kisco, New York, Thomas Quigley of the United States Catholic Conference in wa.s.n1ngton, D. G. linked the TFP with the book La. Iglesta del S1lencto en Chile, which was published in 1976. Accord1ng to Quigley, the book "constitutes a direct a.ttMk on major segments of the Chilean church, characterizing moat ot U>-e ldallo11a and club as ac.humat1c or .heret1ca1 and as accomplices of interna.tiona.1 communism. In response, the Perma.nent Committee of the Ghllea.n bishops conference declared tllat all Jl}eraon11 .rea_pona1b1e 1n any wa;y tor that boolt .had automat:teaJJ_y placed themselves outa1de ille bod;y at the CJJ.u.rcll."

COMMENTARY

[228. l]. His thriller wen underway, Fidelity's editor fires his first shot against the TFPs, calling them a 44pa.ra-m111tary organuation." This falsehood ha.s already been refuted in the answer to Mr. Case (cf. Commentary no. 126.1).

[228. 2]. " . â&#x20AC;˘ .

w1t11 lleadguarte.rs 1.n. Braâ&#x20AC;˘1l. " -Regarding the autonomy of the TFPs, see Commentary no. 162.1.

[228.3]. As for Mr. Thomas Quigley's story about the book

The Church

of Silence in Chile, these a.re the facts:

The book relates the action of almost all the Chilean bishops who, led by Cardinal Silva Henriquez, Archbishop of Santiago, and followed by a considerable part of the clergy, staunchly supported the socializing reforms of the Eduardo Frei administration. At the same time they favored in divers ways the rise of Marxist Salvador Allende to the presidency. These bishops and priests did everything to maintain Allende in the presidency even after it became clear that the nation as a whole was preparing through its various organizations to sweep him from power. Based on 220 documents and published in early 1976, the book demonstrates that after the overthrow of the Allende regime, the majority of the Episcopate and the part of the clergy that followed it became the spearhead of the defeated left in its bid to return to power. Faced with such a notorious and surprising situation, the majority of the faithful became confused and silent. Eventually comprising most of the nation, these faithful constituted what the book calls a "Church of Silence" because of the similarity between their situation and that of Catholics behind the Iron Curtain. However, there was one difference: In Chile, it was the shepherds who imposed on their flock this painful situation by the confusion they sowed and the threats of canonical sanction they brandished. The commitment of these bishops and priests to favoring the Marxist cause went so far that the authors of the work a.sked themselves in the conclusion what name that commitment should be given from a theological-canonical point of view, since it was impossible for them to analyze the facts in light of Catholic doctrine without thinking of the canonical concepts schism, favoring of heresy and suspect of heresy, if not heresy properly speaking. Which of these canonical terms describes the episcopal and priestly conduct narrated in The Church of Silence in Chile? And to what degree? To study these questions, the authors appealed with respect and confidence to all Chilean ecclesiastics conscious of the gravity of the problem and the hour, hoping their fervor would lead them to adopt the

position that their culture a.nd zeal indicated, for the benefit of the Church and of the country. Mr. Quigley's affirmation that the Chilean TFP's book characterizes "most or the b1shops and cler6y as sch1smat1c or .heretical" goes considerably beyond what is stated in the book, on a very delicate point where a.ny nuance may distort a whole theological-canonical situation. Mr. Quigley did not grasp this nuance. Neither did Mr. Jones, citing him, concern himself with these precious theological-canonical details, which are of fundamental importance to Catholics. One month after the work's release, the Chilean bishops, as Mr. Quigley reports, affirmed "t.hat all persons respons1ble 1.n any way Lor that book bad automat1ca11y placed themselves outsJde t.he body or t.he C.hurc.h. " With these words the Chilean bishops sought to make it understood that the book's authors and distributors had automatically incurred the penalty of excommunication. However, to incur automatic excommunication, a person has to commit an offense punishable with this most severe sanction of ecclesiastical law. Now, the canonical legislation then in force {like the present legislation) did not prescribe any automatic excommunication or any other sanction for offenses involving book writing or publishing. Such sanctions had been abolished ten years before.*

Cf. Notification of the Congregat1on for the Doctrine of the Faith. 6114/66, in Acta Apostolicae Bedis, vol. 58, 1966. p. 445, and Decree of 11115/66, in Acta Aposto11oae SediB, vol. 58, 1966, p. ll86.

If the Chilean bishops considered that the authors and distributors

of the TFP's book had committed an offense deserving canonical sanction, they should have specified the offense and applied the corresponding penalty. They did not do this. In a press release, the Chilean TFP commented on the declaration of the Permanent Committee of the Chilean Episcopate: "Any Judgment tha.t may be expressed a.bout the conduct of the TFP, a.nd a.bout those who ha.ve collaborated with it by printing a.nd distributing this book, ca.n only be considered serious and efficacious on the condition tha.t it answer clearly and categorically the following questions: a) Are the facts related in the book of the TFF well documented? b) Are they true? c) Are they analyzed objectively? . . . Fa.r from giving a clear answer to the questlons enunciated above, the representatives of the Episcopate have cautiously eluded dialogue a.bout this matter in their public decla.ra.tions. They a.re not offering the lea.st explanation to the faithful-who a.re buying the book with such interest and sympathy

that 1t could be said to a.mount to a.n ovation-of their reasons for considering the a.ffirma.tions of the TFP to be unfounded."*

Cf. Crusade for a Christian Oiviliza.tion, vol. 6 no. 2, Ma:r.-Apr. 1976, p. 14.

In June 1976, the Chilean TFP informed public opinion through the press of the written support received from thirty-two valiant priests who, in face of probable sanctions, supported the book. At the end of that year, the organization informed the Chilean public of the support and applause of one thousand Spanish priests for the theses of The Church of Bllence in Chile. Mr. Jones did not consider himself obliged to verify all this, which is public knowledge in Chile. He limited himself to sources contrary to the TFPs, even though the Canadian and American TFPs were within easy reach by telephone. His list of questions to the Canadian TFP merely asked if the organization had published the book; it did not ask about the book's content. This omission is truly incomprehensible in someone about to hurl against the TFPs the very grave accusations he makes regarding that book. It certainly reveals the prejudice with which Mr. Jones handled the sources available to him.

FIDELITY

[229). Quigley goes on to say that, Thel'fl is evidence tha.t the Ch1lean 'ÂŁ'7:P .llad e:a:te.ns:ive t:lea during the tlme of Allende, with the neo-fascist movement Patria. y Libertad, which was accused of engaging in terrorist a.ctivities. There a.re indications as well that the Brazilian TFP has engaged in JIOUtJcal act1v1t1es or a d1sr11pf:1ve nature, and it Jaas clearly carded on camjlldS:na ol 4a.t'amat1an 1161UZU1t ~J;y-:reajleeted cb.urcll leaden and movements.

COMMENTARY

[229 .1]. It is entirely untrue to say that "t.he C.h1lean '.r7P .had extensive t1es"with the movement Pa.trfay Liberta.d. Everybody in Chile knows this.

(229.2]. As for the Brazilian TFP's supposed ":pol1t1cal act1v1t1es of a disruptive nature," see Commentary no. 126.1.

[229.3]. The affirmation that the TFP in Brazil "has clearly carr1ed. on campalgns o:I de.t'amat1an qa1nst b.1g1lly-:respect11d c.hu:rc.h Jeaders

and movements" is in flagrant contradiction with the truth.

The Brazilian TFP has in fact denounced the notoriously leftist action of the National Conference of Brazilian Bishops, various prelates individually considered, sectors of the clergy, and organizations and movements controlled by it: the Pastoral Commission for the Land, the Indian Missionary Council, the Basic Christian Communities, etc. These denunciations were always of the highest doctrinal level. They never descended to personal defamation, systematically observed due respect for the sacred character of the pastors, and always fully observed ecclesiastical laws. In this regard, it is opportune to cite the nobly impartial testimony of Cardinal Paulo Evaristo Arns, Archbishop of Sao Paulo, one of the best-known supporters of the "Catholic left" and Liberation Theology in Latin America. During one of the numerous offensives of the leftist press against the Brazilian TFP, some people unjustly tried to blame that organization for the spreading of an anonymous publication defaming the Cardinal. When interviewed about this by reporters, Cardinal Arns stated: "I don't want to blame anyone without proofs. The TFP always had the courage to present its documents signed, and for tha.t reason I always respected that organization. "*

Folha de S. Paula, 8125182.

Thus, Cardinal Arns exonerated the TFP of being responsible for the campaign of defamation against him.

FIDELITY

[230). More relevant to our story is the fact that TFP a.lso had possession of the BrazJlia.n P1Jgr1m V11'g1n a.nd was us1ng it a,s an effective organizing tool down there. In theil' initial conta.at with the Gilllses, they explained that they ha.d been reading The Canadian Layman and ha.d been Impressed with what they saw, and could they come a.nd show some slides about wha.t they were doing in Canada? They also added that they admired the Cillises' work with the Gana.d.1an P1lgr1m Virgln. They ma.de their pitch to Dan over the phone in April of 1975. He seemed impressed and invited them to his house. Anne remembered seeing the TFP at Fat1ma where they formed an honor guard around Cardtnal M.i.ndszenty. Bb.e :recall.I SHing them at Ba;yB1de. "They would use movements like that to draw recruits," she sB.1d later. 811.e allo remembers 11ear1ng ham a h'Jend that they were 1D attendance at .Palmar de r:roya. At the time of their initia.J contact, Anne ha.d a vaguely favorable attitude toward them but knew vi.rtu&lly nothing about the organization.

COMMENTARY

(230.1]. This paragraph seeks to convey the idea that the TFPs promote tours of the Pilgrim Statue of Our Lady of Fatima. only to recruit members. It implies th.at these homages to Our Lady are insincere and merely utilitarian; however, no proofs are presented. The essential purpose of these tours, the rendering of a truly sincere religious homage to Our Lady, 1s simply omitted. Of course, any public appearance of a. TFP may attract youths and friends. But to deduce from that fact that the appearance has no other purpose a.nd is no more than an instrument of recruitment 1s fundamentally wrong.

[230.2). "She recalls see1JJ.6 them at Bayside. ... Bb.e also remembers hear1z16 &om a friend that they were 1.n attendance at .Palmar de 7'roya."-ThiS 1s absolutely false. No member of the TFPs ever frequented Bayside or visited Palmar de Troya. Affirmations such as those above require proofs. And to prove them, vague reminiscences of what someone heard from a friend or supposedly saw are not enough. In fa.ct, the conduct of the members of the TFPs regarding private revelations is very circumspect: they believe in those revelations declared worthy of belief by the competent ecclesiastical authorities; they reject those the Church rejects; and they maintain an attitude of prudent expectancy regarding cases not yet judged by ecclesiastical authorities. It must also be kept in mind that Fatima, Bayside and Palmar de Troya cannot by any means be put on the same level. The ecclesiastical authority ruled against the credibility of Palma.r de Troya; and the Church has not approved Bayside in any way. On the other hand, Fatima not only received diocesan approval on October 13, 1930, but has been the object of the most prestigious manifestations of public support from personages of the Holy See. Pontifical legates and cardinals frequently preside over ceremonies commemorating the apparitions. Popes Paul VI and John Paul II themselves honored Fatima with visits to the shrine. In the allocution he delivered at Fatima on May 13, 1982, John Paul II uttered these significant words: "In light of the mystery of the spiritual maternity of Mary, let us strive to understand the extraordblary messaAe [emphasis in original] which began to resound throughout the world from here a.t Fatima. on May 13, 1917. ... "If the Cln1rc.h acce,Pted the message of .ratima, it is above a.11 because this message contains a. truth a.nd a. call which, in their funda.menta.1 content, a.re the truth and the call of the Gospel itself. ... "This ca.11 wa,s made at the beginning of the twentieth century and, therefore, was directed hl a s,Pec1a1 way to tla1s same century. The

La.dy of the message seemed to rea.d with specia.l perspicacity the 'signs of the times,' the signs of our time . ... "This message is addressed to all men. The love of the Mother of the Sa.viol' rea.ches wherever the work of salvation extends. All men o:t our epoch [emphasis in original] and, at the same time, all societies, nations and peoples a.re the object of her concern. The. societies threatened by apostasy, threatened by moral degradation. . . . The overthrow of morality brings with it the overthrow of societies . ...

"The content of the appeal of Our Lady of Fatima is so profoundly rooted in the Gospel and in all of Tradition that the Cb. arch :feels 1nterpellated by that message (emphasiS in original)." Further on, after asking how the successor of St. Peter presents himself before Our Lady of Fatima, the Pontiff responds: "He presents himself with anxiety, to make a. rereading of that maternal call to penance and conversion, of that ardent appeal of the Heart of Mary, which ma.de itself heard here at Fatima sixty-five yea.rs a.go. Yes, to reread it with a.n afflicted heart, because he sees how many men, how ma.ny societies, and how many Christians continued on 1n a d1rect1an opposed [emphasis in original] to that indicated in the message of Fatima. Sin has thus acquired powerful rights in society and the negation of God has spread in human ideologies, conceptions and programs! "Precisely for tha.t reason, the evangelical invitation to penance a.nd conversion, expressed in the words of the Mother, 1s st:ill timely

[emphasis in original], more timely in :tact than it was s1xtyâ&#x20AC;˘:t:ive

years ~o, and even more urgent."*

Insegna.menti di Gtova.nni Paolo II, Librel'la Editrice Ve.tica.na, 1982, vol. 5, 2, pp. 1570-15 76.

FIDELITY

[231]. In Ma.y of 1975 Michel Renaud, president of the Canadian branch of TFP, showed up at the Ci11is home a.long with Carlos Schaffer, a Bra.z1lia.n of German extraction who

was

also a. member. As Anne remembers 1t, the presenta.t1on was full of their work with the pilgrim viPgin statue in Bra.zil. She remembers that a.fter the presentation the TFP kept ca.lling Da.n, "He would say something llke, 'The TFP ls after me again. They have something they want us to print.Âˇ In other words they didn't just show the slides and disappear." TFP WANTS THE STATUE

[232]. The pitch of their slide show, every slide of which had a. picture of the Brazilian Pilgrim Virgin on it, was clear: they were volunteering thelr services to take the p1lgrim virgin around Canada.. They were interested, 1n other words, in ta.king ovBr one of the prime components of the C1111s apostolate, the one In fact best suited to their recruiting needs. With the p1lgr1m virgin they would ha.ve direct contact with the constituency from whlch they did all their recruiting, 1.e., conservative or traditions.list Catholics. Dan seemed Jmpressed by them; however, Anne was not.

(233). " They were quite lllllfrY w1th me that n.t.ght," Anne .recalled, " t>ecause they m&de QUtte a pitch to Da.n se.ymg that we could be a great help to them, and it m1ght be of mutual benefit." [234). Anne, however, refused to cooperate, something which she feels .in retrospect earne d her their uney1ng enmity . Given t he TPP's attitude toward women, Anne's rebuff would have been doublY galling. [236]. " I just pulled Da.n aside and made sure somebody served these two [Renaud and BchBf'ferJ coffee so that their atten tion we.s drawn away from t&1k1ng to my hus band. I sa1d, 'Be e&reful of these guys. I have a v ery bad feelmg a bout them. They l oo.Jc like the type that if you cooperate with them that they would be running it. ' " [236). "Small Journals of counter-revolution&l"y i.llSpiration, " 'IV1'1tes Dr. P11.n1o in Revolution and Counter-Revolut ion , the bible of t he TJ.i'P movement, " . . . hav e a surprising efficacy, esp ecially in the foremost task, which i s to acquaint counter-revoluti onaries with one another." Since The Ca:a.acll&n Laym.a:a. already

b.ad all t.lle n•••• al t.llct co.n•ervat1ve C.t.llolic• Jn Ca.aada, Jt wu • prJme target lor J..t t1l1a .an al tUeoYllr. U rrP coald aua tet control ol ille p1.J4r:ba rlr~ tlley .-oald De .fJl • _pout1an tJaey caaJd aoatraI tlle .-JioJe coaservat1ve movement :fJl Oaaada.

•Jt•r•

COMMENTARY

[236.1]. Mr. Jones' imbroglio (cf. nos. 231-236) finally concludes with the accusation that u•1zu:e '!'he Canadian Layman already llacl ail tlle names o:l tlle conservative Catllol1cs 1ll Canada, it wa• a JJr1me tar,et :tor Just tllu sort o:l takeover. :r:t r:rP could also get control o:l tlle 111]6r1.m v1r,1n tlley would be in a pos1t1on wllere tlley could control tlle ,rllole conservat1ve movement fn Canada." The youthful Canadian TFP, which had started in French Canada, wanted to expand its action to the English-speaking pa.rt of the country. For that purpose, it sought contacts in conservative Catholic circles 1n English Ca.na.d.a. There is nothing more natural than contacting similar movements, a.s that clustered around The Ca.na.dia.n La.yma.n, whose general orientation had some affinities with the program of the TFPs. What is wrong with that? Did the Canadian TFP use dishonest methods to obtain the mailing list of the Cillises' modest journal? Or to obtain the custody of the Pllgrim Statue of Our Lady of Fatima? If the means were licit, could it be that the end was illicit? This little case is typical of a certain narrow vision of the apostolate, unfortunately not so rare in conservative circles, whereby each orga.nization isolates itself and considers the others as potential competitors, who must always be suspected, and a.t times combated and even destroyed, in order to guarantee control of the "market." This is so different from the universal-Catholicl-vision of the TFPs, which a.re always open to frank and loyal cooperation with a.11 individuals a.nd organizations oriented to the defense of the Church and Christian civilization (cf. Preface, and Commentaries nos. 107.1 and 128.2).

How curious: Mr. Case accuses the TFP of isolating itself. When the Canadian TFP contacts The Oa.na.dia.n Layman, Mr. Jones accuses it of having ulterior motives.

FIDELITY

[237]. When Renaud and Schaffer left that evening, .AIUle CUU• Jui4 t'lle 41BUact

1m_preBB1o.a tllat tlley we.re annoyed wttll Jaer. "I coulcl feel t.lae cantem_pt, a_pec1ally ot Carlo11 Sc.laa:lter, w.ho .bad a NasJ-lilce bearhl8."

COMMENTARY

[23 7 .1]. "Anne Cillis had the cUsUnct 1mpress1on • • . ,,_The subjectiveness of the na.ITation is noticeable: Mrs. Cillis' personal prejudices take the place of the proofs that Mr. Jones lacks to weave his web. What on earth is a "Nasi-Jilce bearint,,? Was Mr. Schaffer rude to her, or did he mistreat her? She does not accuse him of anything of the sort. However, she simply thinks he had a "Bas1-Jilce bearJnt," and that is that. Pure and simple subjectivity.

FIDELITY

McPHERSON'S CONFESSION [238). One month later in June of 1975, Ken Kardos, the "Queen's footman" was tra.vellng w1th the pilgrim virgin 1n the committee's van through Br1t1sh Columbia.. While 1n Va.ncouver, he met two short-ha.Ired young men with large crucifixes a.round their necks who had undergone a dra.ma.t1c conversion from lives of drug addiction and sin. Their names were Don McPherson and Gordon Stokes. Kardos was so impressed with them that he taped McPherson's confession. In July he played the canfess10n back to the Cillises when he returned to Ottawa. Dan seemed impressed. [239]. In the late summer and early fall of 1975, McPherson and Stokes were 11v1ng in the parish rectory of Rev. Roland Joncas of' Vancouver, Br1t1sh Columbia.. Accordmg to Joncas, the two were trying to get out of the drug busmess. They had recently converted a.nd were now attending charisma.tic prayer meetings. Joncas introduced them to traditional Roman Catholic practices, includ1ng the all-night vigil, something which often occurred when the p1llfI'1m virgin arrived in town. [240). According to the tape that Kardos made in June of 1975, Don McPherson attended the Presentation Brothers Novitiate in Longu.ell 1n 1964, "until one day I woke up and for some reason or other, I had to get out of that pla.ce." McPherson never went to college, but by the early '70s he "had a pretty good job in 1nterna.tiona.1 banking in Montreal." However, after a few yea.rs on the Job he "began to embezzle funds to support my drinktng habit a.nd also to buy a few new friends." In the beginning of 1973 he was caught and fired but had enough money to pay the bank back so charges were not brought against him. Before long he "got into the drug scene," meeting in the process "a, guy from Vancouve.r called Gordon, Gordon Stokes . ... He was the well'dest guy I'd ever seen, and I was the weirdest guy he'd ever seen, but st111 we

got along really flne. He 1mmed1ately gave me a.11 his money to take care of because I had been a banker, and we immediately got into deB.J.ing drugs. " [241). Stokes and McPherson then "rented a. big house in Ottawa, a.nd for a month and a half ne.tther of us worked. We just sat a.round getting stoned every day, drinking, doing all kinds of stuff like that." As the summer progressed the two got into progressively stronger <iI'ugs or "chemicals," to use McPherson's term. McPherson doesn't specify whicb chemicals. The effects were biza.rre enough though. "One night in September Gordon went to Hell. The night after I followed, and the night after that a.nother guy in the house went. This, uh, sta.rted us thinking some pretty strange things. Within two d8.J1S, Gordon thought he was Jesus Christ. I looked at him a.nd said, na.h, you can't be because I am . . . . This went on for a.bout a month and a h8.lf, &11 of us thinking we were Jesus Christ, Sa.tan, or one of these people." [242). By W8.J1 of explaining the "chemical trip," McPherson claims that "it all depends very much on the individual. Some people may just go nuts. We didn't go nuts; we Just talked crazy. But in actuality, we were very sane." McPherson and Stokes "were just being used, controlled and being glven pictures." Just what he mea.ns by that will become clea.rer later on. For now, the far end of the drug scene means getting vf.Btons and meBBa.ges to do various thtngs. Both have the clear impression tha.t forces outside themselves are glving them direct1ons. [243]. "Gordon got the uncontrollable UJ'ge to go back to Vancouver, where he came from. He saw that the drug scene had to go." Initially McPherson felt unable to go with him. "I sB..1d, well, I ca.n't go. I'm thousands of dollars 1n debt: I've got to keep working here." However, before Jong McPherson was getting the same sort of urges. "The urge hit me in October. I got this strong magnetic attraction for Vancouver. and there was nothing I could do to stop it." [244]. At a.bout the sa.me time he was ready to leave for Vancouver, McPherson "happened to pick up a book written by Baba. Ram Dass. It had a Jot to do with Eastern-type religions and how we can get high without LSD, without the drugs, do it a.lone. So I started to pra.ctice the different mental exercises required, ma.inly repeating nonsense words called [sic) mantra.." MaPherson a.lso eventually got involved in Transcendental Med1ts.t1on, which former members say involves invoking spirits to take possession of the person saymg the mantra (see "Flying with the Maharishi," Fidelity, April 1987). But McPherson's involvement in "meditation" wasn't enough-at this point at lea.st-to preclude more drug abuse. [245]. On the weekend of his flight out to Vancouver, "1 must have done about 35 to 40 hits of THC, which is the ahemica.1 derivative of marijuana, at least that's what they tell us 1t 1s. You know you never know what you 're getting in those tablets. ... I was st111 up in the air when I got on the plane to fly from 7bronto to Vancouver. My body was really, really tired, but my mind was Just racing like a steam engine." HIGH WITHOUT DRUGS

[246]. Eventually McPherson and Stokes deaided to get off drugs, but tha.t meant getting more deeply involved with Baba Ram Dass and things Eastern. They wanted to "try getting high without [drugs}. try to communicate with those spirits and follow the Ea.stern way because as we sa.w it at the time, that was the wa.y, the way to transcend anything here. Well, to make a, Jong story short, I got into really practicing it.Âˇâ&#x20AC;˘ [247). So much so, it would seem, that even stranger things started happening to McPherson. At a certain point after his initiation into the "Ee.stern way" he rea.ahed a breakthrough of sorts. [248). "I reached a, point now. a.nd this lasted 26 or :.50 days, where I ate no food and got no sleep, yet functioned well, just as well 1f not better than the ordinary person. I had absolutely no desire anymore to communicate with people. As far as I was concerned, everyth1ng around me was an illus1on. Reality was whatever I wanted it to be. Bo 1t didn't matter whether I ta.lked to anyone, or whether I hit anyone or whether they hit me. It all didn't matter because 1t wa,sn't real, and reincai>na.tion

wa.s the only reality. I would just pass on and Just keep coming back in different illusions 'til one da.y I reached the top of reality which is being God." [249]. After reaching this state, McPherson would s1t up at night "pra.cticing the different things you practice to obtain control of your mind, or lose control of your mind, whichever way you look a.t it." At thls point he began to notice a. distinct change in the way his mind wa.s work1ng. He found tha.t he was beaom1ng more and more dissociated from his own thinking. Now his thoughts began to appear as messages from an entity outside of himself, or-another way of looking at it-perhaps his thoughts ware belng controlled by something else. MESSAGES [250). "I'll give you an idea. of how thoughts work here, or how one is directed. It's like a billboard flashing in your mind; [it] flashes messages, and you follow them. [It says] go for a. walk. So you read it, and you say, 'Okay,' and go for a walk. It may say sit down, so you read it, and so you sit down. Or you know, talk to him, you talk to him. You really have no control of your own self; you onJ,y can follow these dJ.recttons." [251]. During another a.11-night meditation session, MaPherson picked up a book by "Ma.ha.raj Ji or somebody, one of the Ea.stern guys. And it said, there a.re no mistakes in the universe. Well, it seems 11.ke this very point is where Our Lady stepped in because immediately there was this sign up on the billboard there saying well, if there a.re no mistakes 111 the universe and you were born and baptized a Catholic:, what a.re you domg sitting here? The shock Just threw me off my seat. " [252]. The next day at noqn McPherson got the message to go for a walk. "It was rather strange because I didn't usually go for a walk, I usually just sa.t in the corner and meditated or repeated my mantra.." The walk led McPherson right by Holy Name Cathedral. "As I was walking by the cathedral,'' McPherson continued, "the message that was then fl a.shed said, 'go on upstairs and see if it's open. ' This dtdn 't make a.ny sense. I didn't relate to thls pa.rticular building, or wha.t it stood for. However, you follow; you follow." [253]. MaPherson then entered the ohurah. "As I walked in, the message then said, ls lt a Catholic Church? Check, aheck. I ahecked . ... And the next message came a.long and said, go on up front a.nd see If someone's hearing confessions." McPherson then ran out of the church. but the idea. of confession wouldn't leave him. The next day he goes back to the Church and, a.fter finding a priest, tells him that "I've committed every sin in the book, I think, outside of suicide" including an unspecified "vezy bad ha.bit when I was in the brothers, and I struggled against for yea.rs and never been able to beat maybe because my attitude wasn't exactly right." [254]. After receiving absolution from the priest, McPherson "sa.t there ln front of the statue of Our Lady and cried for hours-what seemed like hours, it may have been only minutes. And she said, or a.t least I say she said ... " [255). But here McPherson breaks off and we never really find out what Our Lady allegedly told him to do. (256). Kardos, of aourse, wa.s completely convinced by McPherson's testimony, as wa.s Dan Gillis. However, others were skeptica.1. Father Joncas, for example, now wonders whether there was a conversion or slmply a shift to higher level of evil. ORCHESTRATED BY THE DEVIL? [257). "Confidentially," Joncas said, "I am wondering lf the devil didn 't orchestrate the whole thing. I th1nk it could have been sincere, or he might have been sincere and then with his egotistica.1 a.nd proud nature got ha.ck under the influence of the devil." Joncas rememziers McPherson tel11ng him how he and Stokes got lnto Transcendental Meditation, "and then he said tha.t he and Gordon were run by the devil. He didn't have to eat very much. Then he got away from that and thÂˇen ha.d his conversion and then arrived a.t my church. So he could be run by the devil since he ha.d been involved with the devil, It 's a. mystery if it was a. true conversion," [258). Joncas remembers dea.11nl! with a young woman who was a.ffliated with an evil

sp1r1t. "In September during the all-night vigil, she ca.me and Don was to assist me and he sa.1d to me that drugs and the devil were the same thmg. It was the same feeling as being on a. drug high. I sa.1d, 'A.re you sure?' And he sa1d, 'In a. group not everyone has to take drugs, a.nd even if only a. few talre the drug the whole group goes into a. high, indtca.t1ng its spiritual esstmce.' I could not bring her back to the Church." [259]. McPherson was to spend from late summer to late fall of 1974 in Fr. Jonca.s's rectory. Later he would say the pla.ce was infested with demons and that "the clergy these days a.re &11 caught up in intellectual pride." When asked about the cla,im tha,t McPherson heard demons, Jonoa.s could only sa.y that there were often pigeons 1n the attic. [260]. In November of 1974 McPherson got word that his mother was dying of cancer. McPherson wa.nted to go ba.ck to Mont.real but "we ha.d no money. As usual, St. Joseph arranged a neat error. He found a. 1200 error in my cheque book, so I had $200 in my account. So I flew to Montreal." [261]. While back in Montreal, McPherson went to Michael House in Rougemont, headquarters of the Pilgrims of St. Michael, the French-Canadian group tha.t had been promoting Bayside. Evidently this was McPherson's first contact with them. "I wa.s curious about these people," he said. "I had a. lot of questions a.bout them too and their attitudes. Well, I met them and attended two beautiful LB.tin Tridentine Masses in a row, and Just ... wow. " [262). McPherson had made contact with the French Connection. [263). On December 28, 1974 McPherson vlstted Ba.ystde for the first time traveling on a. bus chartered by Doug Beaudoin, pa.rt of the French Connection and a member of the White Army. Beaudoin had been organiZ1ng pilgrimages to Bayside through the Michael group and cla.1.med that his son's eyesight ha.d been restored by Veronica. on one of those trlps. Doug, a.ooording to McPherson, "has talked to Veronica. herself on some of these matters and Veronica. insisted on writing a. letter to Doug right away a.fterwa.rds and explained to him that he was to be, as she termed it, an apostle of the latter days. " [264). After returning from Bayside a.round the beginning of January 1975 McPherson had decided that "I wasn't going back to Vancouver. No, I said, they must realize now tha.t I'd been nothing but a phoney and fake, and just trying to lead everybody a.stray and make myself a big hero because I'm doing all the teaching, and everybody else is learning, and rm trying to pretend I'm an expert and all this. They gotta. know by now that I've been using everybody." McPherson once a.gain stated that he had no money. He called Stokes and told him he wasn't coming back to Va.ncouveP. Then mysteriously he ends up at the airport and is back nonetheless. The problem he decides, ha.s to do with Father Joncas and the fact that the rectory is infested with demons. He as a result moves into the basement of a. house owned by "a holy woman, " and 11ves there ostensibly teaching the children catechism. [265]. In June of 1978 McPherson met Ken Kardos and ga.ve the account we have Just quoted from. In August of 1975 McPherson wrote to The Canadian Layman to rent their Padre Pio fllm, Fifty Years of Thorns and Roses. The significant th1ng about the rental iS the cost. It cost $800 to rent the film for one month. Anne Gillis, who was already familiar with McPherson because of the tape Kardos brought back, wondered where he wa.s going to get the money, since he ha.d mentioned repeatedly in the tape that both he a..nd Stokes were not only broke but ln debt. She sent him a. letter expla1n1ng the cost of the film and received a. check for $500 back ln the return ma.il. i..n th1B case. I remember Don could sense the spirit,

"I WAS SUSPICIOUS"

[266]. "I was susp1c1ous of this check," Gillis said later, "because of the conditions Ken had described that these fellows were 11v1ng 1n. I wondered how he had raised this $600. So I called the bank in Vancouver before putting the check through. Now I never even told Don that I did that. When I g ot the ba.nk official, they checked his a.ccount and ca.me back to the phone a..nd said, 'there is no problem with this account, ma.dame.' Bo I BB.id obviously there is a. balance of deposit sufficient for this check,

and the person in the ba.nk sa.1d, 'oh yes, there is and muc.n more besides.' They are

not supposed to sa.y things 11ke that, but they did." [267). So somehow between January of 19'75 and August of the same year, McPherson ca.me Into a significant amount of money. Given the fact he was not employed during this time, thel'B seem to be only two plausible explanations: 1) that he got back into drug deal1ng or Z) that he received money from one of the groups he contacted when he returned to Montreal in late '74. THE WHITE ARMY ARRIVES

[268). In September of 1975 Anne C1llis was contacted again by the French Connection, specifically Mlle. Germaine Choquette, the same woman who had wanted The Ca.na.dian Layman to sponsor Clemente Dominguez's Canadian tour in '74. Now Mlle. Choquette wanted the Layman to sponsor a tollI' of Madame Armanda Buffe, world captain of a group known as the White Army, which is an organization based on the alleged visions of a Portuguese woman by the name of Maria. Conceicao (or Concepcion) Horta, who in addition to receiving visions also has a bloody cross appear on her forehead periodically. Maria also allegedly can pull communion hosts out of the a.tr. They are allegedly brought to her by angels from all of the tabernacles in the wol'ld where the Eucharist is not venerated properly. In 1962 Maria. Conceicao was excommunicated by the ordinary of Santa.rem .in Portugal (White Army headquarters are only 20 miles from Fatima) for "misuse of the sacraments and witchcraft. " A notice posted in late 1977 in Fatima explicitly warns pilgrims there "to abstain from visiting La.de1I'a. do Pinhe1ro [White Army headquarters] even out of simple cur1osity." It a.lso forbids "the exercise of ministering in the diocese of Leiria, and also the celebration of the Mass, to those priests that do not observe the prescriptions of Msgr. Bishop of San.ta.rem on this subject. " One of the practices of the White Army was to wear a locket containing a. consecrated host around the neck. This was reserved to people of importance 1n the organization.

[269). In September of 1975 Doug Beaudo1n and Sylv1o Charlebois approached Dan Cillis a.bout becoming a member of the White Army. Both Beaudoin 811d Charlebois wore the locket; both were also Baysiders. Apparently there was no competition between the two phoney apparitions. Both apparently felt that Dan Cill1s would be flattered by such an honor, but Gillis turned them down. He also sa1d the Layman would ha.ve nothing to do with sponsoring Madame Buffe's tour. However, by now the Layman and the French connection ha.d a number of common interests, the most important at this point being Bayside. The La.yma.n had already committed itself to sponsoring a, bus trip to Bayside on Septomber 27. When Madame Bulle hes.rd of the trip, she decided that she wanted to go as well, causing the number of chartered buses to Jump from one to three. It was the high season for seer cha.sing in Ottawa and env.irons. MADAME BUFFE GOES INTO ECSTASY

[270]. On the wa.y down, Madame Buffe went into ecstasy on the bus and began receiving messages from such notables as St. Joan of Arc. Doug Beaudoin taped the whole performa.nce. Anne Gillis witnessed the whole thing and found it profoundly disturbing. [271]. "It was not fa.ked," she said, "and it was awful. Her voice changed. I'm sure it was demonic. She is greeting the angel of death and telling him how wonderful he is." (272]. Veronica Leuken was in rare form on September 27 as well. It was during this "v1s1on" that she announced that the real Pope Paul VI had been kidnapped and was being held captive somewhere in the Vatican. AJI the disturbing changes in the Church at the time were traceable to the fa.ct that an imposter was on the throne of Peter. Anne C1111B now says that it sounded plausible a.t the ti.me. "I suppose some of us believed it because it seemed to make sense. I maan how could Paul VI be doing all this stuff. Well, the answer was that he wa.sn 't. You see what I mean?" [273]. Given the type of emotional energy created by events like this, it 1s not surprising that people got swept away. Christ's message concerning this sort of thing is very simple: do not go. "If anyone sa,ys to you then, 'Look, here 1s the Christ, ' or 'he is

there,' do not believe it; for false Christs and fB.Ise prophets will a.rise and produce great signs and portents, enough to deceive even the chosen if that were possible. There I have forewarned you. If then they sa.y to you, 'Look, he 1s 1n the desert,Âˇ do n.ot go there" (Matt. 24:2:5-27). [274]. The hysteria. was ha.vt.ng its effect on the people on the bus a.s well. Da.n Cillis was ta.ken a.side a.t one point by Mads.me Buffe and gtven a message, something private concerntng something tha.t only he would know a.bout. The message changed h1s attitude toward Ma.de.me Buffa a.nd the White Army completely. He never told Anne what the message was, but she noticed a change in him from that time onward.

COMMENTARY

[274.1 ). It should be pointed out that Mrs. Cillis began to notice this change in her husband from the moment he received a message from the supposed seer Armande Buffe, without the TFP having anything to do with the case. Later on (no. 277), Mr. Jones' naITation insinuates malevolently that the TFP was behind the breakup of the couple.

FIDELITY

[276). "It was not as though she had taken him over, but he changed his attitude toward her, t'rom being very susp1c1ous and going along re1ucta.ntly with her to pa.city the French Connection. I can't over-emphasize tha.t. " [276). When they got back to Ottawa, Da.n took Ma.dame Buffe to ha.ve a priva.te conference with a. group of Precious Blood nuns. While in the van, Ma.dame Buffe apparently went into ecstasy again and told Dan that she saw the words Canadian La.yma.n, "written 1n gold in heaven." From tha.t moment on Dan was sold on the White Army. A little over a year later, in November of 1976, he received the locket from Ma.dame Buffe in Mlle. Choquette's apartment in Montreal. Five years later, George Turner thought that Cillis was the leader of the White Army in Ottawa.. At that time he and Sheila McNa.lly were scheduled to become Cheryl Turner's godparents a.fter she became inducted a.s a. slave into the White Army herself. Tlll'ner now feels that she was being recruited to become the wife of Gordon Stokes. [277). Bo by late 1975 Da.n Cillis had fallen under the influence of the French Connection. He was now not only sympathetically disposed toward Bayside but also toward the White Army and Doug Beaudoin, who wa.s instrumentB.1 1n promoting both. Anne. however, was favorable only to Bayside and resented wha.t she considered Bea.udoln's mB.le cha.uv1n1st1c meddling .in the affairs of the paper a.nd the p1lgrim virgin. Sha was also adamant 1n her opposition to the TFP, refusing to allow {insofar a.s she had the power) TP'P ma.ter1al 1nto the pa.per. As B. result of this tension, a. rift was developing 1n the marriage, Just waiting to be exploited.

COMMENTARY

[277 .1].

As brusquely as it had been introduced (no. 228), the TFP is

withdrawn from the scene (no. 237). And the drama (or comedy?) goes on (nos. 238-276) with a new cast (drug addicts, delinquents, converts

and seers) in a chaotic coming and going, leaving the reader who wants to grasp the main line of the plot, dizzy and confused. After a spell of this veritable witch dance, the spotlight turns back on the TFP (no. 277), presenting it to the public in the company of suspect personages and organizations in order to transform it into the villa.in responsible for, among other crimes, the breakup of the marriage of one of the heroines of the novel. A little earlier (no. 274), Mrs. Cillis supposedly noticed a change in her husband from the moment he received a message from the alleged seer Madame Buffe. In this paragraph (no. 277), new dissension appears between husband and wife over the White Army and Bayside. Mr. Jones, however, continues the narration in a way that leads one to think that the TFP exploited this latent tension to break up the Cillises' marriage. As usual, he does not present the least proof.

[277 .2]. The reader should focus his attention on another characteristic of Mr. Jones' imbroglio: His novel's plot develops in step with the suspicions and prejudices of Mrs. Anne Cillis. It is curious to note that, in a highly unlikely view of the matter, the editor of Fidelity presents the conflict between the Cillises as resulting almost exclusively from a question of ideology, the root of which is supposedly their relationship with the TFP. Indeed, he seems to exclude any other reasons for the couple's misunderstanding, including those which they, or any other person, may have contributed. One would conclude that their relationship would have been smooth sailing on a calm blue lake had it not been for the interference of the TFP, which Mr. Jones seeks to present a.s solely responsible for the dissension. In real life, couples rarely separate over purely ideological problems, without there being personal, financial or other problems on both sides, whether founded or unfounded. Mr. Jones' narration, through the lips of Mrs. Cillis, ignores this. Such silence about collateral aspects of the couple's separation justifies much doubt about the plausibility of the whole story, since it is extremely probable that such collateral aspects existed.

FIDELITY

McPHERSON VOLUNTEERS [278). In late December 1975, Don McPherson showed up at the Ci111s home in Ottawa. "I got the 1mpress1on," sa1d Anne, "that he Just rapped on the door because Dan didn't look a.s 1f he was expecting him. He came in and introduced himself. We brought him into the living .room a.nd he sat down and proceeded to tell us that he was the guy with the great conversion that Ken Kardos had taped a.nd a.11 that."

[279]. Anne C1111s a.Jso recognized him as the man who ha.d rented the P&dra Pio f1lm, [280]. "So he then told Dan tha.t he had two friends he was living with 1n Vancouver and that he wa.s a great a.dm1rer of Olli' work and read it regularly. He ha,d this great desire in h1B heart to work for Our La.dy to glve his life to this kind of work, He wasn't looking for remuneration. If we could use his serv1ces, well, he would &ccept meals and a 11ttle pocket money. He could ma..ke =a.ngements to live with his brother Ken, They would do anything to work for Our Lady. [281}. "Dan said, 'I cannot give an answer now, I have to consult with my wife.' At this point there wa.s a look tha.t came over McPherson's face as though he didn't approve of that but he ·was on shaky teITitory, and he wasn't accepted yet, so he wasn't going to make anything out of it, He asked, could he call ba.ck the next day or something."

[282). When McPherson left, the G1llises discussed the issue. Dan was of the opin1on that the paper was &t the stage where they could not handle the work anymore, They needed help, but they didn't have the money to pa.y workers. The only altern&tive was to nly on volunteers. Oill1s said that he had been praying to get workers and that he considered this an answer to his prayers, out Anne s1mply did not like the looks of McPherson. [283]. "There was something rotten under the surface of thls guy_ When I look back, a.nd I don't th.ink I'm puttlilg it in a.n arrogant manner, but he was an unchaste presence or something. I can't express it. It was just something that put me off a.bout hlm. When I spoke to Da,n about it he said, 'Listen. Anne, would you klck a man when he's down? You heard his story, the a.wful things that he has done and look a.t how Our La-dy has reclaimed him back from a life of such sin.· " (284]. In retrospect, Anne thinks that Dan was still under the effect of Madame Buffe's revelation that The Canadian Layman's name was written in gold 1n he&ven. [285]. "He might have been feeling impelled by this message, a.nd, now tha.t he w&S hung up on Arman de Buffe, he had to do almost anything to keep this apostola.te a.float. ·'

FLATTERY

[286]. Whoever it was tha.t was sending messages to McPherson had found out Dan Cillis' Achilles heel: he was susceptible to flattery and clearly considered himself a. spiritual leader of some si.gnifiaance, In a document written in Cillis' hand dated January 3, 1977, he sets out the rule for a pseudo-religious community known as "The Little Brothers of Bt. Joseph," compr1sed of himself, McPherson, Stokes, Roger Zielke, and Gaetan Morin. This monastic-type organization wa.s similar to the "a.postola.te" that McPherson ran out of Fr. Joncas' rectory in Vancouver. According to George Turner's account, McPherson recreated the community 1n Otta.wa. as a. wa.y of flattering Cillis' ego and thereby gaining control over him. McPherson "created a. convenient vehicle whereby C1111s could be praised a.s a great. hitherto unrecognized, spiritual leader. ... In the process, he became a trusted adviser whose word wa.s a.s good a.s gold." G1111e' role a.s Cheryl Turner's godfather in the White Army and the fact tha.t she mistook hJm as the leader of tha.t group fits in with this strategy. Those who knew Cillis' weakness and played on it would find it ea.sy enough to man1pul&te h1m. [287]. In splte of Anne's objections, McPherson, Stokes, a.nd a man by the na.me of Micha.el Clevel&nd were ensconced in their newfound positlon 1n the Cillis home as editorial staff on the Layman by the second week of 1976. Trouble started almost immediately. On January 21, Jacinta. Cillis' birthday, Anne wanted the workers out in t1me for the l:>irthday party; they however wanted to stay. Dan sided with the workers a.ga.1nst his wife. Then after the guests began arriving, loud noises began emanating from the ed1tor1a.1 offices 1Il the Cillls basement. Micha.el Cleveland went berserk, sma.shJng equipment and shouting obscenities. Eventually he was t&ken out in a strait j&cket and delivered to the Royal Ottawa Hospital, After a. few days he was flown back to Vancouver, committed to a. mental institution, and n ever heard from &gain. It seems that Cleveland had been a child molester. [288). 'l'b.1Df6 -..-ens downb.JJJ hom ilen, IILcJllle:rao:a. g:raduall;y 1.a.s.t.uaated 11l.mseU

1nto Dan Cill1a' Lavor b;y us1ng a comJJ1natJon oL natter7 and r7JI prop46anda, giving the impression to Dan that Anne didD. 't know her place s.s the proper Catholic wife. Doug Beaudoin was also h1ntin.g broadly that the Layman a.postola.te should find 1tself office space out of the home. As a result Gillis went from being a model husband to a tyrant, ordering his wife around, tel11.nl! her "You will do a.s you 're b1d," and then seetng McPherson {Pve him covert signs of encouragement when he did.

COMMENTARY

(288.1]. ''7:hinls went downhill from there. McPherson 1radv.a11y insinuated himself into Dan C1ll1s' favor by u.s1q a comb1nat1on or flattery and rFP propasanda. "-Again, none of this 1s accompanied by the least proof. Everything is completely gratuitous and is based on the mere narration of Mrs. Cillis, who confesses right from the beginning her aversion to the TFP. Note that this aversion is based on nothing but a mere personal impression. In the course of the story, it will be seen how these prejudices became more and more aggravated and accentuated to the point of becoming almost a mania (see a.lso Commentary no. 277.2).

FIDELITY [289]. In the summer of 1976 Sheila. McNally, perhaps reacting to the suggsstions of Beaudoin a.nd McPherson, purchased a house at 88 Plymouth St. and offered 1t rent free to the apostolate for offlce spa.oe. McNally ca.me on board as a volunteer for The Cana.di.an Layman in September of 1975, 8.lthough there ls some indication that she was aware of the opera.t1on as early as 1972. She shows up 1n the picture of the blessing of the pil(trim virgin va.n that took place in June of 1975. [290]. 'l'rom Ule point a~ view o~ tJae Jll[cP.herso.n cult a.nd 7.''l'JI, Anne Cilll.a ••• t.lae b!Ueff obstacle to lfaJnJnlf control oL the paper a.nd the statae. Buying the house and offering 1t to the Layman for office space eliminated that problem nicely. The whole operation was moved to Plymouth St., and Anne Cillis wa.s simply denied a. key to the building. As a result she was frozen out of the operation of the pa.per completely 1n the summer of 1976. It wa.s during this summer tha.t Da.n Cillis began referring to the McPherson group as the Little Brothers of St. JosBph in Anne's presence.

COMMENTARY

[290.1). "Prom the point o:I view of the McPherson cult and 'I!FP, Anne Cillis was the bJUest obstacle to ga1n1:n.g control a:I the paper and the statue."-Here Fidelity's editor takes another step in his accusations against the TFP: He labels as a "cult" another group which together with the TFP was supposedly trying to snatch the paper and the statue from Mrs. Cillis.

FIDELITY

THE LOCKET CEREMONY

[291). In November of 19 78, Dan Ci111B was completely hooked on McPherson's philosophy, so much so that he accepted the White Ar-my locket from Ma.dame APmande Buffe in a. ceremony in Germaine Choquette's apartment in Montreal. In 11terature distributed by the White Army, potent1al recruits are told that the locket "takes the place of the scapular," leadmg Anne Cillis and George Turner to believe that the primary purpose of the organization is to turn people away from the message of Fatima. Only at the point of death is the wearer of the locket allowed to open it, whereupon he must consume its contents. "Those who remain firm on La.delra.," their literature proela.ims, "will not pa.BS through purgatory." It's a clever slogan, which is not without its own a.mblgu1ty. Given La.deira. 's connection with witchcraft, it could just 8.8 easily mean that its followers go straight to hell. Mada.me Buffe, who took the consecrated hosts out of a locket of her own the size of a. yo-yo, was fond of having people touch her locket so that they could hear the heart beating inside of it. [292]. Anne Cillis took the locket 1D. the same ceremony because, she now claims, she thought it would keep the fa.mtly together. It turns out that she was WTong. She says now that she wore 1t only briefly and then put 1t in her linen closet and eventua.lly ga.ve 1t to a priest. However, Dan was if anything extremely attached to his. At one poi.nt, one of his daughters tried unsuccessfully to grab it wh:ile he was in the shower. From that time on, he wore it constantly. Anne, now sensing that she had completely lost control of the paper and was in the process of completely losing control of her husband, became desperate. She sent a picture of McNa.lly and Dan Cillls driving in a car to Veronica Leuken believing that Leuken had supernatural powers to interpret this sort of thlilg. Word ca.me back from Veronica. condemning the a.ssociation, but G1111s Just laughed it off. It was a stupid move, but Anne wa.s by this point desperate. The whole family wa.s being drawn more and more deeply lnto the occult a.nd the only thing she could th1nk to do was go to another occult outlet to fight it. Eventually the cult would use the Bayside mBssa.gB a.galnst Anne in the austody battle for the chlldren, cla.lmlng tha.t it was ev:idence of her mental instability. They failed to mention that Cillis was still promoting' Bayside through the pa.per even after his wife had been frozen out of the operation.

COMMENTARY

[292.1]. Paragraphs 291 and 292 do not mention the TFPs, but they reveal the lack of religious formation, emotional balance and discernment of one of the principal "witnesses" of Fidelity's editor against the TFPs in this whole inextricable novel. The reader will judge the value of her testimony.

FIDELITY

POSSESSED BY THE DEVIL [293]. By August of 1977 A.n.ne was conv1nced tllat Iler .hasi,and wu J)OBB8BBed i,y Ute devH. As a. result she called :in the newly-ordained Fr. Nicholas Gruner because she knew that he had experience with exorcisms while studying for the priesthood in Italy. Gruner ha.d run 1.nto Dan in Quebee City 1n January of 1968 a.t a. Marian

conference. He claimed a.t the tlme to h.a.ve been to Garaba.nda.1 and present for the final "message of St. Micha.el the Archangel" on June 18, 1965. As a result he became somBthing of a family friend, but one who had a clear interest in the pilgrim vi.rgin statue as well. Tb.a statue had become by this polnt something like the moonstone or the Maltese falcon. It...-. . the focal _po1nt otin.numerable _power plays tb.roqb.oat 1ts b.utory-hom t.he day 1t a:r:r1ved and became a bo.ne ot contenUon 1.D a t.hree-way

struffle between the C1ll18es, a local _pr1ut, a.nd tb.e Ca.nadfan Blue Army tllroJJ8h the JH1r1od wr.he.n .lfc.P.lle:rson and T7.P wra.ntecl it 1.n the m1dÂˇ"10s. Shortly after he was ordained, Gruner returned to Ottawa and asked 01111s to fire Ken Kardos and appoint hlm overseer of the statue. Cillis refused.

COMMENTARY

[293.1]. "Anne was convJnced that her husband was 11ossessed by the devJ1"-How does she deduce this?

[293.2]. "2'.lJ.e statue ... was t.be focal point of JnnumeralJJe 11ower 111ays throughout 1ts h1story-from the day 1t arrived a.nd IJecame

or cante.nt1on 1n a

thrn-way strUUle between the C1llises, a local pr1est, and the Canadian Blue Army through tb.e perJod wb.en McPherson and 2'FP wanted 1t 1n the m1d-''10s. "-See Commentaries nos. 277.1, 277.2 and 290.l. a bone

FIDELITY

PHONEY RECONCILIATION [294]. In the summer of 1977 Gruner got a second chance. This time he succeeded. On August 17, 1977, perhaps reacting to Gruner's presence in h1s home (Gruner was Bspecia.lly ha.ted by the McPherson cult, McPherson referring to h1m mockingly a.s "GEOOBER"), Cillis announced that he wa.s leavlng his family. He then packed his clothes and hopped into e. car driven by Don McPherson and drove off. Three days later he, McPherson and Stokes returned and stormed the house, each of them attempting to enter by a. separate door. The assault terrified C1111S' four little girls but dld not succeed beaause Anne had had the locks changed. The group then left for the offices at 88 Plymouth St., where Gruner wa.s 11vlng &t the request of the boa.rd of directors of the pilgrim virgin committee. They broke into the building and found Gruner upstairs in bed wearing his exorcist's stole. Gruner succeeded in ma.king & phone aa.11, but subsequently the phone was ripped out of the wall. At this point accounts vary, one person saying that Gillis at that point assaulted Gruner, one person denying it. Either wa.y, shortly after McPherson's group broke into the building, Gruner was dumped unceremoniously on the front porch still wearlng his bedroom slippers. The cult now had complete control of both Gillis and the newspaper; howev er, they set up a chaln of events which would mean that Gruner would get control of the statue, which he exerclsed for a, few years until it was destroyed along with the pilifrlm vl.rgin van in an accident in New York State. [295]. In September what Anne Cillis describes as a phoney reconciliation took place, and Dan returned home. In spite of belng formally ha.ck with hls fa.mlly, he was still spending most of hts time at the Layman office at 88 Plymouth St. r.u 7eb:rua:ry ot l97B b.e le:ft b..is tam1ly agam, t.h18 time Lor 8aad. By now the soa.ndalous news of

the spl1t ha.d spread, a.nd the Layman was 1:u deep fiJ1aJ2c1aJ t.roabJe. In May of 1978 the next-to-last issue appeared. Along w1th a notice that the Layman was only going to come out every two months from then on, there were only two other a.rt1cles on the front page. The lea.d story, in larger than average headline type, announced "Communism continues to conquer: 'God will laugh at them , , . ' "; the author is Plinlo Correa de Olive.il'a. The second article, "Blasphemy against the Virgin Mary dra.ws multitudes in Her defense," begins w1th the lead, "A large crowd numbering 1n the hundreds joined in New York City, the American TFP, a Catholic anti-communist organization, on Satlll'day, Ma.y 13, 1978, 1n a demonstration in defence of the honour of the Vlrgin Ma.ry a.nd of the family." The rest of the article is pure TFP boilerplate,

'ZPP DOW Jlad 1r~1111I rree r11D

or The Canadian Layman. COMMENTARY

[295.1].

"In February o:t 1978 he left his fam11y aga1:n., th1s t1me :tor good. ... TYP now bad v1rtual free run ofThe Canadian Layman."-

This is another attempt to involve the TFP in the Cillis domestic drama. Proof? The paper published as a lead story an article of Prof. Plinio Correa de Oliveira and a news report about the American TFP three months after the couple separated. Post hoc, ergo propter hoc (After this, therefore because of this). This is one of the most elementary sophistries of induction, consisting of affirming that one event caused another simply because one took place after the other. It is hard to believe that the author, who has a Ph.D., did not notice the sophistry.

FIDELITY

(296]. One of the la,rger iron1es of tha story was. of course, the fa.ct that TFP was proclaiming itself as a defender of the family in a newspaper which they had just taken over by wrecking the Oillis family. But this fits in with their modus operandi in general in two ways. F.il'st of all, 'J:7:P attack• tb.e family by turn1~ children qa1ut tlle1r _parent• and husbands qa1nst tlle1r w1ves. It aiso turns Catholics qabJ.st tb.e1r C.l.u1rc.h. 2'he o:uJy devoUon that 111 tolerated 1IJ devotion to Dr. P.1.1:n1o a.nd the cauae of counter-revolat1on. .Parents are rel'erred to 1n 7'7.P as "7MBII," w.1.J:1cb. •tand.s lor "l'ounta1n of my revoJut1on," This was brought out in t.1.J:e test1mony or John Armoar, who belonged to TFP in the United States for six months, and tb.e l!'rench re:,,ort, known as the ,Bcole Ba1:nt .Benoit arrafr·, after a 'J:7:P-l'ounded school in :.'ranee, wllic.1.J: waa 1!J"rac.ked by parental J)roteat. 1flleJ1 contacted by Fidelity Marfo da Co•ta, head of TFP in the U.S. admitted that the term, "fountain of my revolution," is used in TFP. When Marc Lascelle, now Canadian head of TFP, was aontacted, he refused to speak over the phone but a.greed to answer written questions, but then never answered them either. 1'lle second cllaracter1st1c o:t '.rl!P u 1t11 clandest1ne nature. 'Zlle organuatfon llas one set al' tratb.s :lo,: ,PllbUc conaum,Pt1on aitd one l'oi- tlae members tllem11eiv••· 2'lle ,PuiaoJl N:,,ort cont'1rma that "Brall1I1an 'r:l'P act1v1ata ••Y themseJvu tb.at bei:O.S 2'1!P Ill not learned tllrough booJcs." Accord1~ to tlle .rrencb. re»ort, "JJe1.ug 2'7P 1s Dot somet.111.ug that 1s learned, bnt somethm,t wll1cb. you B.lowJy get to DDde.rstand by :peraoDaJ contact between someone wb.o IIJ)Jlroacb.es r7P and tllose 1Jl cb.arge ot h1B 1n1t1at1on. . . . .rt 1B tb.en alao eaaent1al to go on as maDy voyqes to .B.r&Jr11

as possible .u theBe c~u1 s;peed a;p 1n1Uat1o.n. 2'.here, mo.re "1a.n a.nyw.lJ.e.re else, the yoaq act1v1Bt w1ll find all the oral teaall1DlfB al '.l!7P." The direct result of the fiPst principles of TFP organization is that the initiate begins "to distance himself further and further first from his family and then from his ordinary circle of acquaintances 1n which he had all his contacts." According to the French report, one TFP offlciaJ reproached a member for "talking to his wife too much." He went on to remind him that "the 1nterna.111fe of TFP 1s no one else's concern."

COMMENTARY

[296.1]. In this paragraph, the article's longest,

Fidelity's editor once again accuses the TFP of wrecking the Cillis family in order to take over its little paper, and makes a whole series of allegations and accusations already refuted in previous Commentaries. For the reader's convenience, they are listed here with the number of their coITesponding Commentaries. 1. "TFl' attac.Jcs the :tamny by turnJng children against theJr parents and .husbands -Sa1nst t.he1r w1ves, "-(Cf. Commentaries nos. 135.9 and 151.3.) 2. "It also turns Catholics against the1r C.hurc.h."-(Cf. Commentary no. 145.6.) 3. "The only devotion that 1s tolerated 1s cfevot1o.n ta Dr. l'l1.n1o and the cause at' counterrevolut1on."-(Cf. Commentary no. 149.3; see also Commentaries nos. 136.1, 137.1, 137.2, 137.3, 139.1 and 143.6.) 4. "l'arents are referred to Jn XFl' as 'FMBs,' wh1c.h stands t'or 't'ounta1n at' my revalut1on.' "-(Cf. Commentary no. 135.4.) 5. " •.• t.he i:cole Ba1nt Benoit at':ta1r, after a 2'.FP-l'ounded school 1n .France, w.hic.h was wrac.ked by_parentalprotest."-{Cf. Commentaries nos. 130.1 and 131.1.) 6. "2'he second characteristic ot' 2'.FP is its clandest.ine nature. !l'he or6an1•at1an has one set at' truths t'or public consumpt1on and one t'or the mem :bers themselves. "-(Cf. Commentaries nos. 110.2, 134.1, 135.1, 135.2, 139.1 and 145.1.) 7. "The French report cont'irms t.hat 'B.ra•111an TJ'l' activists say themselves that being T.l"l' 1s not learned through boo.ks,' According to the French report, 'Be1n., TFP 1s not someth1D.I that 1s learned, but someth1ng w.h1ch you slowly get to understand by _personal contact between someone who a_p_proac.hes TFP and those Jn charge ot' h1s 1nit1at1on. ... It 1s then also essential to go an as many voyaaes to Bra•n as _possible as these can speed up 1n1t1at1o.n. 2'here, mo.re than anywhere else, t.he youq activJst w1ll t'ind all tlle oral teach1n.,s ot'T7l'.' ''-(Cf. Commentaries nos. 152.1, 152.2, 154.2, and 162.2. See also Commentaries nos. 110.2, 134.1, 135.1, 135.2, 139.1, and 145.1.)

(296.2]. Mr. Jones makes very grave accusations against the TFPs on the basis of "t.Jle teat1mony o~ J'olut .Armour" and "t.he .J'rencA report." As noted, these accusations a.re as repetitive a.s an organ-grinder's music, a.nd were answered 1n the first part of this refutation. As for the anonymous French report, the editor of Fidelity would have been fairer to his readers if he had at least informed them that the French TFP had long ago refuted this report in a book whose English -edition, Imbroglio, Detraction, Delirium: Remarks on a Report a.bout the TFPs, was sent to his magazine by the American TFP before the publication of his article. As for John Armour's 1982 letter, it was entirely refuted by the American TFP in a lette:r distributed to those who showed interest, as already said (cf. Preface).

FIDELITY

CORBOBOBATION

[297). John Armour's experience corroborates the examples found in the F rench report. ''The members at the lower level have a. common attitude of disrespect for their parents. Many of them refer to their parents e.s FMBs, fountains of my revolution, wh1ch is based on the bel1ef that pa.rents e.re the ree.son that the child has the revolution in h1m. Bo they should more or less Just disregard their pe.rents. "

[298). Armour went on to say the.t he had adopted this attitude towa.rd his pa.rents, fee11ng they were responsible for "the revolut1on" in him. Armour's father, it should be noted, ls a former director of the John Biroh Soc1ety.

COMMENTARY

[298. l]. Regarding the supposed disrespect of TFP members for their pa.rents, mentioned by Mr. Jones in pa.ra.gra.phs 297 and 298, see Commentary no. 135.4.

FIDELITY

(299]. Armour, however, felt that the greatest danger e.ssociated with TFP 1s ''portraying the organ1zatton as Orthodox Catholic. It's the exact oppos1te." ».11endJn,f on t.lle s;y.m_patJuff or tb.• Ustener, '177 w:lJJ HT that Jo.bn 7aaJ U .:la tb• _pope or t.llat t.he Jloly BN .:la vacaDt, The French report not1ces the same ch&I"&Cter18tic, namely, " the knack of adapting to the person one is talking to, and to their convictions." This "1s very useful 1n m&1c1ng people well disp-0sed to ftnance TFP via. the 'Aid to Youth· Association. Wi th one person, you a.re for Monsetgneur Lefebvre, with another you

incJJne to Paul VI."

COMMENTARY

[299 .1 ]. "Depend1:ng on the sympathies o:I t.he listener, TJ'P wJJJ say t.hat Jo.hn Paul II 1s the pope or t.hat the Boly Bee 1s vaca:nt."-See Commentaries nos. 146.1 and 146.2.

FIDELITY

(300]. In addition, the organization ha.s, according to Armour, great d1SP6spect for the priesthood. In the six months he was living a.t Mt. K1Bco as a. member, Armour Sa.id mass wa,s sa.1d only once. "A priest came 1n, heard confessions, said mass, consecrating hosts enough to la.st for several months a.nd then left.'' 1'llne JJ.oatâ&#x20AC;˘ would IN .U.tr:ibuted da1Iy b:,- 'rI!'l' members. Both ~ , , and tlle Wll.1te Army sJJ.are a commo.n .let1sllut attUude toward the Buchar1st. Priests in general were simultaneously used and then mocked beh1nd their ba.ck.s. When Armour was found rea.ding the breviary he was mockingly referred to a.s "Fa.ther John" by the members at Mt. Kisco.

COMMENTARY

[300.1]. "These

hosts would be d1st.r1buted daily by TFP members. Both TFP and the WhJte Army share a common :let1sh1st attitude

toward the .E'uchar1st."-Taking the fact as Mr. Jones presents it, what is ":let1sh1st" about it?

FIDELITY

[301). The French report col'l'Obora.tes much of what Armour had to say a.oout practices in the Unlted Sta.tes. "The la.ck of affection on the pa.rt of TFP for the Holy Sa.cr1f1ce of the Ma.ss is a.ccompanied by a. fundamental contempt for the priest, with which a.11 TFP a.ctiv1sts a.re fiJled." "At the end of time," the TFP a.dept is told, "there will be no more priests and so no more Mass. There will then ramain devotion to the Holy Virgin and nothing else."

COMMENTARY

[301.1 ]. Regarding the supposed scorn for the Mass and the priesthood, see Commentaries nos. 145.4, 147.1, 147.2, 148.1, 148.3 and 148.4. The TFPs could also present numerous written declarations of priests who have celebrated Mass in their chapels. Their Masses are always attended with the greatest respect and devotion.

FIDELITY

[302). After geJning control of The Cana.dia.n Layman, the cal& slowly rode it into the ground. After the May '78 issue full of TFP materi.e.1 appeared one more number, a.nd the pa.per d1ed. In the seven yea.rs of its existence, the Layman had produced 38 issues. It was a monthly the.t appeared on the average of every other month.

COMMENTARY

(302.1]. It is remarkable how ineptly Fidelity's editor strives to involve the TFP in the closing of The Canadian Layman, which, according to him, ''d1ed" after having published materials of the organization he calls a "cuJt." These insinuations reveal to the attentive reader the absence of the proofs necessary to affirm anything categorically. In paragraph 295, Fidelity's editor let slip that "the Layman was J.n deep L:tnancl.aJ t.rouble" in early 1978. Now, who can guarantee that this "financial trouble" had not been developing for a long time because the paper was failing to attract public interest? Why not admit, then, that this might have been the reason for its closing?

FIDELITY

[303]. In the period following the demise of the Layman, Anne Cillts and her ch11dren were subJaated to several incidents of hare.ssment. In November of 1979 Anne and the giI'ls returned hOIUe to f1.nd a "Holly Hobby'' doll which ha.s been placed on the1r doorstep. The doll was a..n exa.ct duplicate of one given to Christina by her father 1n 1977 with one exception. The new doll ha.d been slit down the back and between the lags-something which Mrs. Cillis construes a.s a witchcraft rape and death threat against Christina, owner of the doll.

[304]. A few days before the voodoo doll incident, Jacinta Gillis answered the phone only to hear heavy breathing on the other end of the line and then a voice saying, "Would you like to be la.id in a. grave." She recogn.~es the voice as her father's. [305). In February of 1980 Anne, who ha.s by now taken some of the Layman's chief backers and gone on to sta.rt a. new newspaper called Sancta Ma.I'ia., publishes e.n expose of the White Army entitled "Witchcraft in the Catholic Church. " The article reveals the supposedly sacred and secret practices of the White Army as wall as exposing the foibles of a number of members to public ridicule. Unfortunately, the article ls written from a heavy pro-Bayside sle.nt which a.11 but destroys its credibility. "Veronica.," G1111s writes, "upon reading the photograph with the special grace she receives from Heaven for the work of the Bayside Shrine, pronounced that the miraculous photo was Heaven's message to us that the apparitions of La.deira do Pinheiro in Portugal have been taking place through the power of witchcraft, and it has been witchcraft from the beginning. In other words, the White Army a.s a. movement was founded on witchcraft and the locket-wearing is therefore a. witchcraft practice" (her emphasis). [306]. Needless to say the White Army was not happy at seeing its secret ceremon1es revea.led and subjected to public rid1cule. On April 3, 1980, a certain Lucille Gagnon,

who identifies herself as having introduced the White Army into Connecticut. writes

a letter to Veronica Laukan informing the Bayside sear that Gillis' article "has already caused a grea.t deal of harm to Our Lady of Graces Shl'ine at LadeJ.ra and to Her Marian Army." Miss Gagnon then goes on to wonder "what kind of help [Gillis] may be for Our Lady of Roses, Mary Help of Mothers Shrine. At any rate she should know that ea.ch seer ha,s to concentrate his efforts on h1s own m1ss1on and not to be involved in other seers' affab's, who are sole [sic] responsible for the.ir wrongdoings." Gagnon then goes on to suggest "that a retraction from the Sancta Maria newspaper is in order. I would appreciate if you w111 kindly a.sk this editor Ann [sic] Gillis, to publish the corrections and apologize for the ha.rm and the state of anxiety she has created among the White Army members." Anne recalls that Veronica. mentioned the Jetter during one of their telephone conversa.tlons, but she does not remember veronica. asking for a. retraction. [307]. Three weeks later, Dan G1111B, after ignoring his children for two yea.rs, decided to seek access to them, as provided for in the Court settlement of their sepa.ra.t1on. In the summer of 1980 Cheryl Turner overheard Cillis a.nd McPherson talking a.bout gaining custody of the four GilliS girls a.nd taking them to somewhere in Qu1:1bec. The combination of the two fa.cts leads George Turner to believe tha.t the Wh1te Army, seriOusly wounded by Gillis' revelations, ha.s decided to take "disciplinary action" against her. [308). In the fall of 1980 a.fter his lnit.ia.1 contact with Mrs. G11lis, George Turner is beginning to see the outlines of a. plot that beggars the imagination. Through his daughter he ha.s stepped into a world that he didn't even know existed. Because Cheryl is crucial independent co.rrobora.tton of the story tha.t Anne C1111s ha.d been trying to tell without success for yea.rs, the cult has decided that Turner must be eliminated a.s a threat. This ca.n be accomplished in either of two ways. They can destroy her credibility, or they can lure Cheryl back into the cult a.nd thus remove her a.s a witness against them. They pursued the latter strategy throughout the fall of 1980. Using Ted and Laura qnn Holtum as intermediaries, McPherson tries to precipitate periods of "floating" in Cheryl during which he hopes to lure her ba.c.k: into the cult. THE TURNERS GO PUBLIC

[309]. The Turners, however, a.s a result of seeking help from COMA, have ma.de contact with other members of other cults who sa.y that the only protection against this sort of strategy is go1ng public with a. pub11c denunciation of the cult's ta.ctlcs and members. As a result of contact with the anti-cult network, the Turners meet two reporters from The MontreaJ Gazette who agree to do a story on Cheryl Âˇs experiences. The Turners go public w1th their story in eB.I'ly 1981. The story in The Montreal Gazette is followed by other newspaper stories as well as a number of TV accounts. Cheryl's case becomes a. minor cause celebre :in the Ottawa. area. for the first pa.rt of 1981. [310]. The Turner's success in reaching the media., however, ca.uses the cult to change its tactics. Now instead of trying to lur1:1 Cheryl ba.ck, they attempt to discred1t the Turners by sa.ying tha.t they are anti-Catholic. They also attempt to 11nk the Turners with the already-d:iscredited Anne Gillis, cla.1.m1ng that she is the head of a cult and exera1s1ng mind control over them. Now instead of seeing the Turners as independent corroboration of the Gillis story, which in fact it was, the media. and the courts begin to look upon Turner a.s a bigot who fell under the control of the scheming Anne Gillis. [3ll]. Media coverage of the event is also stalled on one crucial point; no one, it seems, can come up with the name of the cult. McPherson, who apparently received a dispen.sat1on from White Army higher ups to talk to the press, den1es 1n fact that there is any group at all. He cla.lms that they are just a pa.rttcula.rly devout group of Catholics. thus subJecting anyone who disagreed with what they were doing-a. Protestant especially-to the suspicion of anti-Catholic bigotry. The press for the most part s1mply didn't have the staying power or the interest 1n getting to the bottom of the strategies of a basically clandestine organization. If the group denied the charges, tha.t was pretty much where the story ended.

IMPALED OAT [312]. In November of 1980 on the anniversary of the voodoo doll threat, Anne finds a dead tabby cat impaled on the fence outside the office of the Padre Pio institute.

Anne ha.s pictures taken of the cat and sends it to the university for an autopsy, which revea.ls that it was a well-e&red for castrated male that had probably been killed by being struck by a club or some other blunt .instrument.

[313). In m1d-Ja.nuary of 1981, however, a breakthrough of sorts takes place. As a result of the publicity concerning the Cheryl Turner Story, Claude St. Jean SW'faced. He wa.e .now out of the cult, out of the White Army, and willing to talk. He a.greed to a. taped interview which was conducted on January 21, 1981. The St. Jean interview wa.s a. third corrobora.t.1on of what had been happening in the traditionalist community in Ottawa from the mid-'70s on. St. Jean had becoma involvad w1th Pa.lma.r and the Whits Army in '78 when they arrived on the scene 1n Ottawa. The results were almost 1mmedia.te. [314). "I started to look upon my parents as baing enemias that ware there to destroy ma," he said. "The only fr1ands I could have were those 1n the Wh1te Army or those that were associated with Mada.me Buffe." The division quickly spread through the St. Jean family and into the traditionalist community at large. There wa.s Âˇâ&#x20AC;˘a lot of pressure on both sides-my p8.I'ents on one side and the White Army on the other s1de. And then 1t ca.me, at the end of six months, that the tra.d1tional Catholics in Ottawa started splitting up. Those that ware with the White Army started to go to one side. Everything was just going crazy." [315]. In December of 1975, St. Jean met Kan McPharson and shortly thereafter, in what must have been January 1976, he met his brother Don. Eventually he became a member of the cult, agreeing to sign over his paycheck into a.joint account co-signed by himself a.nd Don McPherson, who allowed h1m to keep $25 11 weak in pocket money. In a. court deposition ta.ken in 1978, Gordon Stokes admitted to be.ing involved in the same sort of financial arra.ngemant.

SHOOK OONVERSION [316]. Through Don McPherson, Glaude St. Jean ma.de contact with TFP. Their recru1t1D.6 tact1ca, according to St. Jean, a.re "ea:u:ivalent; to t.he W'.b.ite Army's, which they call shock conversion. They explain it in their book. Somebody that's down and out because of drugs, he is weak. He shows Just one little flame or one 11ttle flicker of religion. Th1S is pa.rt of shock conversion. We talk to him [a.bout] Catholicism. In a few days he's one of us-total shock conversion of the counter-revolution."

[317]. On page 108 of Revolution and Counter-Revolution, Dr. Plinio talks about "The 'Shock' of Great Conversions," which, he says, "occur most often by means of a fulminating thrust of the soul caused by grace on the occasion of some internal or external fact." "The counter-revolutiona.ry, " Plinio continues two pages later, "must zealously ta.ke advantage of the terrible spectacle of our darkness in order to make the children of the Revolution understand the language of the facts and produce in them the saving 'flash.'" St. Jean's rhetoric is pure TFP.

COMMENTARY

[317 .1 ]. Mr. Jones jumps to conclusions here in his eagerness to find similarities between methods adopted by the TFP and those of his supposed (or real) "cults." He heard that the TFPs' "recru1t1ng tactics" are "eQu1vaJe.n.t to t.he 1V.h1te Army's" (no. 316), so he exploits this supposed analogy to induce in the reader the impression that he has proven the two organizations are identical.

Here Mr. Jones incurs in the sophistry of the false analogy, which consists in concluding from an accidental likeness that two objects are identical in spite of their essential difference. It should be added that the two sentences quoted from Prof. Plinio Correa de Oliveira's essay are out of context. At the point from which they are lifted, the author is not discussing "recru1t1111 tact1cs" as such, which he had already done in Part 2, Chapter 5, "The Tactics of the Counter-Revolution." Rather, he is treating the velocities of the process of conversion from Revolution to Order, and specifically the possibility of a sudden conversion resulting from the action of a fulminating grace (a "flash") like that granted to St. Paul on the road to Damascus. Reasoning by analogy is undoubtedly valid but it has to be done with great objectivity and, above all, much detachment. These are precisely the qualities not reflected in the article by Fidelity's editor.

FIDELITY

[318). When asked if TFP is connected with Don McPherson and the White Army, St. Jea.n expla.ins: "The TFP, when they come to Ottawa., they stay at Don McPherson's apartment. On Sunda.y afternoons, Don McPherson will rea.d the book of TFP a.nd preach on it." Gordo:n Stokes' role is to take young men wlto are pate:nt1a1 'l:':l'P recru1ts dawn ta r,r:,p JJ.ead4111arters 1n Kontreal. BtoJces 1n .fact too.Jr botb. St. Jean and 2."ed Boltum down .for a v:l.s.U, telling tb.e latter's parents that tltey were So1ng canoe1ng. St. Jean'â&#x20AC;˘ tr1p to tlte 'rJ!'P Chapel corroborate. deta.tJs ment1oned 11:, others at other chapels-the :tact; t.bat there 1s no crgc1:lbc, .for e;:i,;a.mpJe. Their chapel has "three steps like in the Church [a.nd] a. cha.ir, a. velvet red cha.ir with a sword and a crown. That represents God. And there's nowhere else I've seen, even ln the bedrooms that I slept in with thJs other TFP member, any cruc1f1x. No crucifix, no statues, zilch. There wa.s one cruc1f1x on the outside of the bu11dtng that they put up for people walking by so they can see tt ts religious, That was the only crucifix they have."

COMMENTARY

[318.1]. The sentences attributed to Claude St. Jean give the impression of a stable and current connection between the Canadian TFP and Mr. Don McPherson. It is from this connection that Mr. Jones inten~s to infer a link between the TFP and the White Army. In fact, TFP members sometimes stayed at Mr. McPherson's apartment in Ottawa. The last time they did so, however, was in 1980. Until then, they knew of no connection between McPherson and the White Army, an organization with which they did not have the least contact.

(318.2]. "Gordon Btolces' role 1s to take young men w.ho are _pote.ntJal 'rPP recru1ts down to 'rPP .headt,11u1rters 1n .Montreal. Stokes ln ract

took both St. Jean and !'ed HoJtam down :for a v1sJt, tell1ng the

latter's parents that they were go1nl ca.noeJn,. "-The fact that Mr. Stokes took two people to a TFP seat does not mean that he was a re~ cruiter for the organization. See Stokes' own testimony below (nos. 320 ff.).

(318.3]. "St. Jean's tr1p to the TFP chapel corroborates details men.tJoned by others at other chapels-the fact that there is no crucifix, for example. "-The affirmations about the absence of crucifixes in TFP seats, attributed to St. Jean and supposedly corroborated by "at.hers" (who, when, where and how?), are entirely baseless. When St. Jean visited the Canadian TFP seat in Montreal, there was no chapel there, properly speaking. What he describes (incorrectly) as the chapel was in fact a simple room set aside for prayer and keeping relics. This room was termed a "chapel" or' 'oratory" in a noncanonical sense. There are usually crucifixes in the "chapels" or "oratories" of TFP seats. Nevertheless, it is possible that per a.ccidens one or another "chapel" did not have a crucifix, since it is not obligatory. The affirmation that there was no crucifix in a TFP "chapel" was used to reinforce the imputation that there is no cult to Our Lord Jesus Christ in the TFPs {see Commentary no. 149.3). Not to overextend this response, it suffices to say that neither Mr. St. Jean nor the 41other," anonymous witnesses seem to have ever noticed that day and night every TFP member carries his rosary-at the end of which is a crucifix! FIDELITY

[319]. St. Jean concludes that what McPherson's group is doing is "counter-Catholic. What he's do1ng is, he's getting the people that a.re aoming back into the Catholia Churoh into 1t." STOKES RESPONDS [320). When contacted for his side of the story, Gordon JnoJr:.e•, the only member of the cult who agreed to talk to Fidelity (Dan CilliS hung up after the name Fidelity was mentioned; a woman answering at MaPherson 's number said there was no one there by tha.t name), •a1d U1at .he wa• not now nor lJ.ad lie ever been a member al 'Z:rP. Be d1d adm1t, .however, vls:iUnt TPP .headQuaner• 1n botll Mo.at.real alld

• • • TorJr:.. "D1d you ever take anyone with you when you went down there?" I asked. [321]. "No," Stokes responded, "I went by myself." "Did you know somebody by the name of Claude St. Jean?" I asked a little later in tlle conversa.tion. "Yeah," Stokes responded. "Dld you ever t&lre him to Montreal to the TFP?" I wondered. "I think I might have. I might have once, yeah, for a v1s1t. " "What a.bout a fellow by the name of Ted Holtum?" "Yeah, he was anoth er one of them. Who have you been t&lkt.ng to?

[322]. According to Gabor Borbely, who attends the Society of St. Pius X mass 1n W1nnepeg with Stokes, Stokes said tha.t he had been a member of TFP a.t one time but was no longer, ha.v1ng quit when he got ma.rried. According to Borbely, Stokes sa.1d that the TFP and the White Army were conneated; "the White Army helped to get the TFP organized Jn Canada." He then said tha.t the other groups that helped get the TFP orga.nized in Canada were the Micha.el group, which "1s a.J.so membel'S of Bayside, New York." [323]. When asked if The Canadian Layman supported TFP, Stokes Sa.id, "Yes, 1t did. We gave them a pla.ce to sia.y a couple of times when they were in Ottawa.. They stayed a.tour place. That is why when I went down there I was welcomed and I was sympathetic toward them. " [324). "What was the support you gave them?" "We gave them contacts a.cross the country through the Pilgrim Virgin. We gave them the names of people who were tra.ditiona.1-thlnking Ca.tho11cs. They then went out and got support or got a place to stay when they were doing investigations or whatever they were doing." [325]. According to Stokes' version of the story, TFP ma.de contact with the Layman through "the young fellow who wa.s tra.vel1ng with the statue I presume. And then through him they got ahold of Dan C1llis, who was also involved 1n the traveling of the P1lgr1m statue of Our Lady, and then they aa.me to see us in Ottawa when I worked there." [326]. When a.sked for a. da.te when he made contact, Stokes gives two different dates. First he says 1975; then later he sa.ys the end of 76. Be .ma1llta1.ns to tll:e end t.ltat t.ltere ls .no cont.act betw-Hn the W.lt1te .Army and: tlle 'ZrP, even though he evidently gave Gabor Borbely a different explanation.

COMMENTARY

[326.1]. "Gordon

Stokes . . . sa1d that he was not .now nor .had he ever been a member of 'rPP. He d1d adm1t, however, v1s:it1ZIS 'l!7P 11.eaclguarters 1n both llro.ntreal and New York"-{no. 320). Finally, someone in this whole story who tells the truth! As Mr. Stokes affirms, he never was a member of the Canadian TFP, having merely visited its seat in Montreal a few times alone or with friends. 'lb nullify the impact of Stokes' testimony, Fidelity's editor interweaves Stokes' declaration-in which "he .ma1nta:ins to the end that there 1s .no contact between the Wll:ite Ar.my and the 'l''l'P" (no. 326)-with the false information given by a Mr. Borbely, whose only connection with the case a.t hand is his attending Mass with one of the characters of the plot!

FIDELITY

THE INTERCONNECTIONS [327]. Oeor11e i'Dr.ner, how-ever, .lta• • different view or t.lte interco,uaectla.ns between t.he various grou.JJ• wll1cll: JJr••14ed over t.lte de.mue or 'l'he Canadian Layman. The White Army/Palmar connection is the easy one: both are mentioned favorably in each other's brochures. There :is alea,r cut collaborat1on between the organizations supporting the phoney Portuguese seer a.nd the phoney Spanish pope.

In Cana.da. they had the same front m&n., OermaJne Choquette. who iS now dea.d and therefOI'B una.va1lab1e for comment. Cecile Roy, whom cert&in sources claim is her successor, :refused to speak w-1th Fidelity.

COMMENTARY

[327.1]. uaeorge Turner, Jlawever, .hu a dH:ferent v1ew o:f t.he J.ntercon.nect1o.ns between tlle var1ous groups t.hat pres1ded ove.r t.he de.m1se o.t'The Canadian Layman.,,_What are Mr. Turner's qualifications to make pronouncements about the matter? Mr. Micha.el Jones himself, 1n a. fleeting moment of objectivity, informs US:

"tleorge f'D:r.ner, w.ho 1s by vocation an e.Dgmeer for Bell Canada and by mclmat1o.n not very rel1g1ous, wu by bac.Jtsrou.nd almost comi,Jetely ignorant o:l tb.e basics o:l Catb.ol1c1sm. As a result 1t was .hard :for .h1m to decJde wll1cb. o:l tlle [McPherson's] cult's bel1e:ls were genuine C'atllol1c teac.hblg and wll1cll were d1stort1ons" (no. 217). "Be [Turner] was perplexed at t.he cult's Catlaol1c nature and could never Z,e sure w.hetl.aer t.he groui,'s ldsarre bel1e:ls were 1n :fact Catlaol1c teacldng or a d1stort1o.n o:l 1t or w.hetller they .had nothing to do w1th 1t whatsoever" {no. 222). Yet it is on the basis of the fanciful elucubrations of this gentleman that Mr. Jones comes to the grave conclusions he presents in the pages of Fidelity. The readers deserve more respect.

FIDELITY

[328]. CoJ1.D.8CUill r:r, aa4 eltJJ.â&#x20AC;˘r tile White Army or 1!alm.ar de '.rro;ya ouu1de of Ottawa u man dJlffcuJt. In an as yet unpublished manuscript on wha.t happened to his daughter, George Turn.er cla.1ms that "the White Army wa.s the m1ssiona.ry arm of Gregory XVII's {e..k.e.. Clemente Dominguez] 'Church of the Cata.combs.' Its purpose, wh1ch he himself stated 1n a 'message from Our Lord' de.ted August 15, 19?'Z, was to 'extend the Kingdom of the Ms.ri&n Apostles according to the doctrine of St. Louis de Montfort.' In other wvrds, the White Army's purpose was to recruit new members for the organi.zat1on." On August 6, 1978 a few hours after the death of Pope Paul VI, Dominguez declared himself "the first Marian pope."

COMMENTARY

[328.1]. "0onnect1q 'Z7P and e1t1.aer the Wl:11te Army or .PaJmar de '.l!roya oatsJde o:l Ottawa 1s more d1f:l1cult,"-As if he had managed to prove such a connection in Ottawa! See Commentary no. 331.1.

FIDELITY

[329). 1'ar.ner claim• that "Gretory 1CVZZ and :Pllll1o Corria de 0l1ve1ra, leader or the .Braa1J1a.n '111':P, Jo1ned rorces .in wllat Utey cltoae to call a 'Boly Lell6De're.mJnuce.nt or t.he alliance Lao III forged. w1t.h C.harJemqJUJ 1n A.D. 800." The French report quotes TFP literature repeatedly a,s referring to Plt.nio as "Charlemagne of our tlme. '' Bot.Ii 'Z''l'J! and J!almar _place .Ilea vy em_pJtas1• on St. LO'IIU' de .ll'o.nt1'ort'• boo.II: u an 1ndoctr1natio.n tool and ga1de to t.he hlture, which is eira.ctly what McPherson did in hls .indoctrlna.tion sessions in Ottawa.. More stgn1fica.nt still is the passage 1n the French report wh1ch descri~s Plinio a.s ushering the "K1.ngdom of Mary." Plinio cla.1ms that, he will crown the Holy Vlrgin himself, with a. crown now 1n the possession of TFP 1Il Bra.zil, during a. great ceremony at which the people, the clergy, the nob111ty, a.nd all TFP in the presence of the flrst Pope of the Kingdom of Mary, whom he knows already [my emphasis].

COMMENTARY

[329 .1]. "l'urner c:Jaims t.hat 'Gregory XVII and Pl1n1o Corria de Ol1ve1ra, leader oft.he Bras1l1an r:rP, Joined forces in what t.hey chose to call a "Jloly Leatue"-reminucent o:tt.he alliance Leo UI :forged w1th C.harJemallne in A.D. 800.' "-This is delirious and childish fantasy. What are Mr. Turner's claims worth? Proofs are what count. Even if Fidelity's editor exempts himself from demanding them of Mr. Turner, the readers will not fail to demand them of Mr. Jones. (See Commentaries nos. 149.4, 230.2 and 330.1.)

[329.2]. "Both l'FP and .Palmar ;place heavy emp.hasis on St. Louis de Kont:tort's book as an 1ndoctrination tool and gu.1de to the .tutu.re."Once again, Mr. Jones establishes an absurd parallel by using the sophism of the false a.na.logy.

The treatise on the True Devotion to Mary, by St. Louis de Montfort, who was canonized in 1947 by Pius XII, was first published in 1843. By 1900, sixteen editions had been published in French, four in English (in England), four in Italian, three in Polish, two in Dutch, one in Spanish, in addition to two in Canada and one in the United States. Since then, the number of editions has multiplied tenfold. In 1966, nothing less than 300 editions were counted in twenty languages. In keeping with his "logic," will Mr. Jones establish some parallel between Palmar de Troya. and all the innumerable Catholics in so many countries who became interested in the spirituality of St. Louis de Montfort? That would really be nonsensical-and although not to be wondered at in a person so confessedly ignorant about the Catholic Church as Mr. Turner-coming from an editor of a Catholic publication it is really amazing.

If St. Louis de Montfort had written his book in our days, Mr. Jones' absurd criteria would surely make the saint an accomplice of this supposed "cult" network. (On the Reign of Mary, see Commentaries nos. 121.5 a.nd 149.l.)

FIDELITY

[330). Clemente refers to hi111Belf repeatedly 1J:I. the Palm.Ill' literature as "the first Marian PoJJ6." r.n 111• mann•crl_pt, l'llr.ner r.rer• to a tr1p Clemente tooJc to Bio .Paulo, .BraJdJ 1n 19'14 4ur1Dlf 1r.111c.ll Jle asll:e4 tlte Br,IUl'1J1a.ns to :rorm a "Roly Lequ.e" and a.nnon.nced tllat "Peat a_postJea w1U come from .bere an.cl w1JJ lie d1spene4 everywhere." l'Drner 1s co.nv1nced t.hat Clemente ls referr1JJ.l to .P11n1o and t.lte r7.P. This might explam why TFP ls so sensitive about the question of just who 1s pope right now. John Armour cJa1mB t.llat tlle true Dnt, therefore, .ll1dden ,11os1tJon o:r 'l!7P 1s t.llat tlley are sedevacan.tut. When Paul Fisher, then writing for

The Wanderer, arrived at Mt. Kisco to do an interview, TFP announced at the outset that they would not answer any questions a.bout whether they were sa.devacantist or not. As a .result the interview never took place. One of the questions from Fidelity which the Canadian TFP refused to answer was whether TFP wB.S sedeva.ca.nt1Bt.

COMMENTARY

[330.1]. ''Zn his manuscript, Tnr.ner rerers to a trip Cleme.nte too.Jr to Bao .Paulo, BraJdl in 1974 during wh1c.h .he asked the Bra:an1a:ns to form a 'Holy Le46ue' and announced t.hat '6reat a_postles will come from .here and wnl be d.1spersed everywhere.' !'urner 1s convinced t.hat Clemente J.s referr1n6 to .Pl:1n1o and tlle 7!:FP. "-The fact that, according to Mr. Turner's manuscript, this man had been in Sao Paulo is not sufficient reason to deduce that he met Dr. Plinio. In fact, they never met, and the Brazilian TFP never took the least interest in the presence ofthiS sorry personage in Sao Paulo. Mr. Turner's mere supposition in this respect does not constitute even the shadow of a proof.

[330.2]. "John Armour claims that t.he true but, therefore, .hidden pos1t1on of 7!:J'.P is that they are sedevacant.tst.''-As for the TFPs' position on whether the Apostolic See is vacant, see Commentaries nos. 146.1 and 146.2.

FIDELITY

[331]. l'Ae collaborat1on lletwH.a r7.P, t.lte 1f'11Ue Army, and .Pa.I.mar de Troya is ea111er to docume.nt 1.a Canada. As a. matter of fact, the si.gnifie&nce of the story of The Canadian Layman may 11e in the fact that it brings this ca..refully hidden connection to the surface. In h1s description of his 1nvo1v ement w1tll TFP in New York, John

Armour states that a. certain 0&n&d1&n pr1est used to come to TFP headquarters in Mt. Kisco periodically to sa.y the Trtdentine ma.ss and consecrate the large number of hosts thBt would be distributed da1ly by TFP members. The na.me of the priest was Gabriel Martin. In a letter dated October 22, 1989, Father Martin writes to Lucille Gagnon (Turner suspects the letter wa.s written later and backd.&ted) and says that he is "the ch&pla.in of the White Army of Canad&." Claude St. Jes.n 1n his statement of January 21, 1981 said that Doug Beaudoin took him to Fr. Martin's "seminazy" at St. Calixte 1n Quebec. He .r>emembers th&t Martin had a dog there by the name of Satan. When contacted by Fidelity, Me.rt1n admitted being the Canadian White Army chaplain as well as functioning as a cha.plain for TFP both in Montreal and New York. According to Anne G1111s' expose of the White Army, "Witchcraft 1n the Catholic Church," Martin is the "locketeer-pr.1est from Montreal" who "came back [from LadeiI'a.] and announced from his pulpit that he had been made a bishop ... during one of Mari& Concepcion 's ecstasies and would henceforth be ordaining his own priests." Spe&Jr.1nl! to Fidelity, Martin denied that he had ever been made a b1shop. However, he did say that he ha.d run a. seminary out of St. Calixte, even though there were no seminarians there now. A b1t further into the conversation, Martin admitted th&t someone ha.d offered to make him a b.1shop. According to Martin, Clemente Dom.1ngu.ez offered to make him "first bishop of Canada., but I did not accept that." When r auecl .ll'a.rtJn 11 P11n1o b.ad met •ftll Clemente 1n Brasil, .Ile a.ns•ered, "lt coUld .have b.a_pjHtned."

COMMENTARY

(331.1]. "7!.he

collaborat1on between 7!FP, t.he Wll1te Army, and Palmar de rroya 1s easier to docums.nt 1.n Canada. " - I f it is easier,

why does Mr. Jones not do it? Three paragraphs before (cf_ Commentary no. 328.1), he said such a link was difficult to establish outside of Ottawa. Playing with words, he proves nothing.

[331.2]. "When

I as.ked Martin 1f Pl1n1o .had met w1t.h Clemente in Brasl.11 .Ile answered, 'It could have .happened.' "-It is strange that Mr. Jones directed this question not to the Canadian TFP but to a third party. Stranger still is that he does not record the categorical denial Mr. Navarro da Costa, of the TFP Washington Bureau, gave Mr. Case in a telephone call whose content Mr. Jones knew, since he refers to it in paragraph no. 296: "W'.he.n contacted by l'idelity XarJo da Costa . . . " The reader will notice Mr. Jones' method of reasoning on this point. With the expression, "It could .have JJ.a_p_pened," he gives it to be understood that Fr. Gabriel Martin insinuates there was such a meeting. And for Mr. Jones, an insinuation is already a certainty .

FIDELITY

[332). A.not.Jun· TFJI/WAJt;e Army link 18 Father Leon Miller, the man who baptized Laura !Jrnn Holtum in Clermaine Choquette's a.pB.I'tment in Mont.real. When contacted by Fidelity, Miller admitted to be1ng a member of the White Army.

COMMENTARY

[332.1 ]. ''Another 'ZPP/Wh1te Army l:t.n.k . . . "-How does Mr. Jones dare speak of "another ... l:t.n.k"'? He cannot speak of "another" before proving the existence of some link. He has not done this, as shown above (cf. Commentaries nos. 317.1, 318.1, 326.1, 328.1 and 331.1).

FIDELITY

(333). "Is the White Army connected with a group called TFP?" I asked. "Yes," Miller answered. "I ha.ve been the chaplain of that group in Mt. Kisco, New York for five years. Every six weekB I left Ottawa after celebrating the Mass, and I flew to La Guardia and .trom there to Mt. Klsco to hear confessions and celebrate the Tridentine mass for that group." [334). Miller cla1med that the key person connectlng the two groups was Germaine Choquette, who let TFP use her apartment in Montreal. According to Miller, Choquette also gave TFP money on occasion.

COMMENTARY

[334.1 ]. As the reader can verify, throughout all the paragraphs transcribed above, Mr. Jones mentions divers persons and associations he suspects (without the least demonstration or exhibition of convincing proofs) of being "cults" or of having entered into very grave doctrinal eITors or moral faults. He tries to impute these same errors and faults to the TFP simply because some of its members had contact with these persons or associations. At times, the fact that the TFP had contact with persons who, in their turn, had contact with those persons or associations provides the "proof" Mr. Jones wants. Now, that technique of accusation proves nothing; not even the Gestapo or the KGB could use it unblushingly. To exemplify this, the question of whether or not the White Army (or the other movements and persons mentioned in the article) has incurred in the deviations Mr. Jones imputes to it, is left aside for the moment. What needs to be asked is; Does the accuser sustain that all those who had or have cordial relations with that association fall into the same errors and commit the same faults he accuses it of? That would be absurd. Why then does he raise such a suspicion against the TFP? The same is to be said regarding the other persons or associations with which the TFP has had casual or chance contacts. It goes without saying that if the representatives of the TFP had discerned those supposed errors and faults in these persons or associations, they would not have established any relationship with them.

Nevertheless, the TFP does not proceed like Messrs. Case and Jones in matters of supposition; it follows the orientation given by St. Ignatius of Loyola in his Spiritual Exercises: "It is necessary to suppose that every good Christian is more ready to put a good interpretation on another's statement than to condemn it as false. If an orthodox construction ca.nnot be put on a proposition, the one who made it should be asked how he understands it. If he is in error, he should be corrected with all kindness. If this does not suffice, all appropriate means should be used to bring him to a correct interpretation, and so defend the proposition from error."*

The Spiritual Exercises of St. Ignatius Based on Studies in the La.Il{fua./18 of the Autograph, Louis J. Puhl, 8.J., ed., Loyola University College, Chica.go, 1961, p. 11.

To act otherwise-that is, to forever suspect everybody, even when appearances are the most favorable and agreeable-makes any relations between Catholic organizations and even among the simple faithful impossible. Normal social relationships can only exist if people see the good side of each other except when there is proof they should do otherwise. This has always been the TFPs' way of acting in relation to groups and movements accepted in the Church and in society.

FIDELITY

[335]. After yea.rs of thtnktng a.bout the cult which did so much damage to his daughter, Turner ha.s come up with the following explanation of how the whole thing worked:

COMMENTARY

(335.1J. What matters is not the years Mr. Turner spent thinking about the case, but rather the proofs he gathered. And of these, there is not a word. As for Mr. Turner's qualifications to act as prosecutor, witness and judge, see Commentary no. 327 .1.

FIDELITY

[336). "I sa.w the TFP pla,y the useful part

for

the Wh1te Army in that it made the orga.n1za.t1on seem large a.nd powerful. And they always played up-McPherson certainly did as well as the Montreal branch-how they ha.d overthrown governments in South America. This ha.d a st1'ong impact on the people as something that was :really powerful.

And they fuI'ther went on to say that they even ha.d a.n inside track with the U.S. government, or the support of the &dmin1stra.t1on. So it legitimatized things to a certain extent a.nd ma.de it seem large and powerful, and tha.t helped the White Army to have connections with that type of group."

THE OPERATION IN OTTAWA [337]. Accord1Ilif to Turner the operation 1n Ottawa operated in the following way. [338]. "McPherson, I gather from the evidence I collected, was the king-pin in the Ottawa. area., and he had one of the men in hiS group recruiting for the TFP, a fellow oy the name of Gordon Stokes. Stokes would bring them in first; then McPherson would check them out; then he would send them off to the training center in Montreal. Now Ur.fa Jte.Pt t.11e r , , ZJ-om gettblg tJ.u,Jr Jlancla dfrty or h'om h11111 associated wft.h m:bad control and b.ra1:nwull1il6 and all that sort al t.hUl/l. 7:'.hey never had to get 1.avolved Jn t.laat sort ol stuff. And if things did not work out and the recruit was judged unsuitable, he was just dropped and &11 the parents could complain about was Don McPherson. His status 1D town was seen as a GatlloJ1c layman who was overly â&#x20AC;˘â&#x20AC;˘aJou.s. Bo none of 1t ever rubbed off on TFP."

COMMENTARY

[338.1].

"Now th1s .kept t.he 7!FP from gett1ng the1r .hands d1rty or :lrom be1q assoc1ated w1t.h m1nd control and bra1nwash1ng and all that sort o:I th1ng. 7!hey never .had to get 1nvolved :in that sort of stu:l:l."-MiI'a.bile dictu, in this paragraph, Mr. Jones declares, through the lips of another person, that the TFP never dirtied its hands with "brainwashing" and "mind control." With this, he seems to betray himself after a long confused novel in which he dirties his own hands in a vain attempt to link the TFPs to "cults" and "brainwashing." Nevertheless, some clarifications are in order on the catchall and nebulous labels br&inwa.shing and aults, which are used to present any disliked person or organization as a bogeyman.

Bi-a1n.wa.ab.mg: an expressive metaphor used around the world

The term brainwash1ng appeared in the West in 1950, when American journalist Edward Hunter, Jr., described for the readers of the Miami Dally Naws and The Leader Magazine a method supposedly used by the Chinese Communists to obtain spectacular "conversions" to their ideology among its most indomitable opponents, especially Catholic missionaries a.nd political enemies of the regime. The journalist, on the basis of the Chin ese, coined the undeniably expressive term brainwash1ng to design ate this method. This metaphor-for it is nothing but a mere metaphor-was very much in vogue for some years. It wa.s widely used in the Western press to ex plain confessions of guilt made before Communist tribunals even by persons of great va.Ior, like the late Cardinal Jozsef Mindszenty. With the end of the Cold War in the beginning of the 1960s, the expression little by little went out of style and almost disappeared from the news. However, in the mid-1970s, it returned to the limelight, appearing in a. completely different context.

"Brainwashing" now explained cases of sudden ideolog1ca.l or behavioral change, especially in atheists or religiously lukewarm people who either began to believe in God or intensify their religious practice. Everything said here a.bout religious convictions also applies to phllosophical, pol1tlcal, socioeconomic and other convictions.

'rhe proliferation. of "cul-ts" and the revival of the metaphor lJrainwash.111.f

During the last twenty-five years, the entire world, but especially the United States, has been witnessing the proliferation of extravagant organizations that create or give rise to outrageous myths and practices clashing with society's accepted lifestyles. Some of these organizations have instigated horrendous crimes, shocking public opinion and provoking just indignation. Others have not necessarily led to crime or any type of illegal behavior. They a.re merely the expression of new philosophical or religious systems undoubtedly censurable from the Catholic viewpoint. However, there is no way they can be considered illegal from the secularist viewpoint of the modern states or in the light of the religious liberty guaranteed by them in their respective constitutions (even pro forma in those of the Communist countries). To designate these groups or movements, people began to use the word cult, a term which acquired a strongly pejorative connotation. The expansion of these "cults" naturally provoked a strong and influentlal rea.ctton. the so-called anticult movement, which contrlbuted to a large degree to the revival of the expression bra1nwa,shtng, which ha.d been much in vogue in the 1950s. Indeed, there were many people who found it difficult to understand, in this age of conformity, the adhesion of so many people to ideas and behavior shockingly different from those accepted by the majority of their contemporaries. Was it not reasonable to suppose that something new and enigma.tic was emerging that might well be termed bra.inwa.shing? This was the visualization that led many to be ardent militants in the a.nticult movement. This gave rise to the intimate correlation between the two terms cult a.nd brain washing, both impregnated with powerful emotional charges, both undefined in their conceptualization and unclear in their scope.

"Cults": mere pathological cases or manifHtations of a much deeper 11roblem?

The only criteria acceptable to a CathoUc for the definition of terms such as church, sect or cult was already given (cf. Commentary no. 121.6). What point of doctrinal reference does a relativ ist have to define a. " sect" or a "cult"? None. The notion of a "sect" cannot correspond to any reality definable in doctrinal terms for one who does not admit the existence of a.bsolute philosophical or theological truths, since for him, every school or current of thought amounts to a group of opinionsÂˇ as defensible as any other. For a relativist, therefore, the term cult is merely a pejorative label, an insult with which he labels religious or philosophical movements that displease him.

The Justification for this arbitrary labelin g-frequen tly motivated by antipathies whose roots a.re ideological-is sought, however , in psychology

a.nd psychiatry. The whole complex problem of "cults," wit h their nuanced . theological, philosophical and sociological impl1catione, is reduced in this way to a simple question of pathology. One is thus faced wlth a. mock " Inquisition," which a.rroga.tes to itself the right to emit judgments a.n.d fulminate condemnations on the basis of fluctuating and merely subjective criteria, in the name of a supposed mental normality.

* Cf. The American. TFP, "Brainwash1ng": A Myth Explotted by the New " Therapeutic Inquisition," The Foundatlon for a. Christian Civillzatlon, Mt. Kisco, N .Y., 1985 . "Right" would be what the doctors and psychologists (those of a. certain orientation, of course) consider wholesome. "Wrong," " heretical" and worthy of repression would be wha.t they diagnose as unhealthy, harmful to mental health, a.nd so on. Thus, the specter of a psychiatric dicta.torship looms on a perhaps not very distant horizon.

* "Braln.waahin&": a my-1h that d.enle• the e:l:lstence of free will The philosophical premise of all "brainwashing" theories is the doctrine of determ1n.1sm, which denies the free will of man. According to this conception, man, maru.pulated by an external fa.ctor which acts directly and irresistibly over his intelUgence a.nd will, is unable to freely preserve his intelligence and will from this malign a.ction. According to Catholic doctrine, on the contr ary, ma.n is a rational creature end.o wed with free will. Tha.t is, he can discern truth from error a.nd choose between good and evtl. Free will is so profoundly ingrained in human na.ture that, according to Catholic doctrine, the will of man is not directly and immediately accessible to the action of any external agent, be he a.nother man or even an angel. Only God can act directly over the soul of ma.n. Thus, it is impossible for anyone to exert over another an irresistible action that modifies his thinking a nd behavior against his own will.

"llrainwashlng": a media slogan. that no hlgh·Ievel sclentiat takes serloualy

Modern psychiatrists, psychologists and sociologists, researching in their respective fields , also reached this conclusion, which is so clear from the viewpoint of Ca.tholic theology and sound p hllosophy. Their conclusion de-mythictzed the popular belief that ''brainwashing" is an unfailing method of producing zombies, that i s, transforming rational beings into automatons incapable of thinking. First used by journalists in an uninformed and sensationalist way, the expr ession 'bra.in wash1ng became so generalized that there were those who labeled advertising, s.c hool education ·and business tr&lntng programs as "brainwashing." Social psychologist Trudy Solomon, of the National Science Foundation, shows that the concept of " brainwashing" was a.bused by applying it " to nea.rly every form of huma.n influence."*

Trudy Solomon, "Programming a n d Deprogramming the Moonies: Socta.l Psychology Applied," 1n David G. Br omley and J&mSs T. Richardson, eds.,

The Brain wa.shlng/Deprogr,ammin{!Controversy: Sociolo{!i.ca.1, Psycholog1.caI, LegaJ and Historical Perspect1ves, vol. 6, Stud1es 1n R.ell{!i.on and Society,

The Edwin Mellen Press, New York and Toronto, 1983, p. 166.

According to the same speciaJ.ist, ''brainwashing was seen a.s a. mysterious a.nd all powerful dev1ce, aa 1r.res1st1ble, ma,rical method of achieving total control over the human mind. . . . Indeed, the bl.ten•ive UBe a.nd overu•e oft.he concept .has aearly emptJed .1t of aay value."*

Ibid.

British psychiatrist James A.C. Brown, a former director of London's Institute of Psychiatry, is categorical in his affirmations: "The notion tha.t su bl1m1nal perception, brabl. wa•.h1q, or 1U1y at.Iler dev.ice can J.nt.roduce permaaeatly 1.n.to tlae m1.nd an 1dea completely forel.p to :.ii a.ad t.llus anueace belaav1or mast be .rejected as absurd."*

* James A.C. Brown, 'lechniques of Persuasion: From Propaganda. to Brainwashing, Penguin Books, Middlesex, England, 1979, p. 221. "It need ha.rdly be sa.id that no ac1en.t1f1c t.h1nker could acc:e_pt or use t.he co.nce_pt o~ bra1.nwasl11n6; literally wasllblt the pllyBicaI b.ra1n. could not remove memory traces .1:n a.a.y way comparable to the demq:n.etu.iq a~ a record:1.nt tape; and, a.part from th1s, the very concept of el1m1.n.d1q memor1es by 'washjq t.he slate clean' aad replacjq them by .new a.a.es

1s r1d1culous."

Ibid., p. 263.

The overuse of the expression bra1nwaBhlng led to the creation of more or less equivalent expressions, all of them vague and 1ll-defined, such as mind ma.nipula.tion, mind control, thought reform. and coercive persuasion. Like brainwashing, none of them have any philosophical or scientific value, for they derive from the same false premise: the denial of the natural and "non-confisca.ble" freedom of the intelligence and will of man. Trudy Solomon also emphasizes that these terms are nothing but "reincarnations" of the discredited expression brainwashing. Furthermore, she shows that practically every form of human influence can be labeled with such expressions as well. * • Cf. Solomon, art. cit., in Bromley and Richardson, op. cit .. pp. 165-166.

:rorced an.alogiaa between. certain. pracUces or facts and "classic" "brainwashing" methods

Adversaries of certain civic, philosophic.a.I or religious movements, seeking to give some consistency to their accusation of "brainwashing," try to establish analogies between what goes on inside such groups and the descriptions or interpretations of the "classic" authors on "brainwashing," They try to point out elements of identity between the "brainwashing" process and life inside the targeted movements: isolation, information control, humiliations, poor diet, privation of sleep, continuous indoctrination, self-accusation in public, etc. The partisans of the "brainwashing" theory manipulate these analogies, and add new and subtler elements of "proof" to them, in order to win greater

acceptance for the idea that any of these alleged similarities of itself serves to prove the existence of "brainwashing." Now, Mr. Jones presents the soap-opera. episodes of his whole narrative (as does Mr. Case) in such a way that they seem to fit descriptions of supposed "brainwashing" or ":mind control." Why? To "prove" tha.t the TFPs a.re a. "cult." It is fitting to mention here an important document on this subject. In 1978, the Government of the Province of Ontario, Canada, appointed a high-level comm1ss1on, headed by sociologist Daniel G. Hill, to study the phenomenon of "cults" and the "brainwashing" attributed to them. Dr. Saul V. Levine, professor of psychiatry at the University of Toronto and well known for his studies on the problems of adolescents and new religious movements, was a member of the commission. After eighteen months of work, the commission presented its report to the Government of Ontario. Among the conclusions it reached, the following stands out: "â&#x20AC;˘one a:t t.he sources the study consulted, 1nc1ud1nt many ps;ycluatr1sta, were able to de:l1ne concepts auc.h as bra1nwash1ng or muatal coerc1o.n in leg:tsla.tivel;y functional terms. None could propose ways of distinguishing between qualified a.nd unq us.lilied users of mind development and other techniques tha,t would not bar 'respectable' practitioners from using them. 'l'he;y could not, :Lor tb.at matter, de:L1ne a cult, sect or .new religion :tor JegulatJve purposes 1n a way- t.hat would satfa:Ly t.he d.1ctates o:L Just1ce. "*

Daniel G. Hill, Study cf Mind Development Groups, Sects and Cults in Ontario; A Report to the Ontario Government, 1980, pp. 588-590.

Thus, science "exorcized" two of the specters-"cults" and "bra.inwashing"-used to try to intimida.te public opinion regarding the TFPs.

FIDELITY

[339]. Once Cheryl Turner went public in January 1981 with what she knew a.bout the McPherson cult, they stopped trying to entice her back. Now the full force of thetr d1scip11nary action wa.s directed aga.inst Anne Cillis. By using the clause 1n the separation agreement allowing for access to the children a.s a weapon against her, they hoped to have her declared legally insane or sent to jail for contempt of court. Either wa,y the cult would gain control over the four Gillis giPls, who, Turner believes, were being groomed a.s wives fo.r calt members . .Jfc.P.llarson 1dmsel:t sNmed to .have an evU :Luc1.nat1an w1t"b. 1h:ancesca. cn11a, because of, her mother believes, the girl's connection with Padre Pio. The disciplinary a.ction came within an inch of succeeding but failed, even though Anne Gi111s is still technically 1n contempt of court.

COM:MENTARY

[339.1]. "â&#x20AC;˘c.P.herson h1mself seemed to have a.n ev1l .tasc1nat1on w1th Prancesca C1ll1s."-This paragraph has nothing to do with the TFP, but it illustrates the level to which Mr. Jones is lowering his magazine.

FIDELITY

DESTRUCTION [340). Now 10 yes.rs later, the only thing one finds in the we.ke of a plot of such demonJc: c:omi,Jenty is destruction. The newspaper is defunct. The Cillis marr1age 1B destroyed. 2".lle !'.P.PfW.IJ.fte Army cJ.u1_pJaf:as a.re now a.lone with congregat1ons that have dwindled to the point of non-existence. Dan Cillis is living with Sheila McNaJJy 1n a arrangement that, a.ccord1n.g to lawyer John Holl&nder, "is sufficient to esta'bl1sh adultery before a court of law in a divorce a.ct1on." Germaine Choquette is dead. De oJlly .-orcl t.lJ.at o:ne co11servatfve Gat.lloJ1c ecl1tor can co.me U.P .-ft.lJ. w.lzen uked to ct:escrf:t,e t.lze statDB or '/!Fl' 1n Ganada no• 1s "pani." And Anne C1111s 1s left with her memories of a.n a.postola.te that might ha.ve been and a marriage destroyed.

COMMENTARY

[340 .1]. " ...

demon1c complexity. "-These are just the words to

describe Mr. Jones' soap opera.

[340.2]. "2".he

2"FP/Jlfh1te Army c.ha_p1a1.ns ... "-With this simple

juxtaposition, Mr. Jones insinuates that the TFP and the White Army are identical, something he could not prove in the course of his article (see Commentaries nos. 317 .1, 318.1, 326.1, 328.1, 331.1, 332.1 and 334.1). Furthermore, it should be noted that the TFPs do not have cha.plains. Friendly priests come to celebrate Mass and hear Confessions in a number of their centers, as they do for other organizations. The TFPs here express, once more, their gratitude to these priests for the valuable religious assistance they have so selflessly given.

[340.3]. "!'.he

o.nly word t.hat one conservat1ve Cathol1c editor can come up wit.h w.hen as.ked to descr1be the status of r7P 1n Canada now is 'passe.' " - I f the ''status of XFP 1n Canada now 1s •_passe• " why did Fidelity dedicate its cover and so much space to it? Why did its

editor and one of its frequent contributors not hesitate to compromise the honor and good name of so many institutions and so many people (descending even to intimate details of the lives of some of them)? It is hard to believe that a "Cat.hoUc editor," and a "conservative" one at that, could not find any other word to refer to his brothers in the Faith.

FIDELITY

[341). "I looked up," she wrote describing the moment she fil'St set eyes on Dan Cillis 1n the Canadian Air Force os.se in Zwe1b.ruecken 1n June of 1963, "and was thunderstruck to see that he had paused on the second step down a.nd ha.d flxed a. steady intense

gaze on me. The bluest. most electric eyes that I had ever seen were forcefully declaring

something tha.t went beyond the bounds of mere spoken langua.ge. I felt like declared territory in the f&Je of a.n 1nd1sputable victor. 'Good Heavens,' I thought with a..n audible gasp, 'It's h1m.' " (342]. "I saw you w.1th your pa.rents," Dan said a few days later, describing the first time he ha.d seen Anne, yeB.l's before, "And I thought you were the most beautiful {!iPl I ha.d ever seen. " [343]. Tile Clan.adian Layman went dow.n 11 years ago with all hands on board, laa.vJ..ng only an 011 slick of personal tragedy and hatred behind. Its demJse i-emaJ.ns u a warnbJg to coD.HrvatJv-a C.tlaol.ta and anyone aJaa w.llo rfflB attraceed to phoney private revelation &nd cults w.llo deâ&#x20AC;˘t:roy tam1UBB 1.n ille name ot detend1J18 t.llem.

COMMENTARY

[343.1 ]. "The Canadian Layman went down ll years qo. ,,_Mr. Jones does not seem to have lost much sleep over it during all that time. What could have led him to weep such bitter tears now? His novel does not furnish any indication of the answer. The explanation must be sought elsewhere. Where?

[343.2]. "Its dem1Be remains as a warn1q to conse.rvat1ve Catho11cs a.nd anyone else who :feels attracted to ... cults who destroy ramil1es in the name o:I de:lendi.Dg them."-In his last sentence, Mr. Jones finally formulates in plain English the accusation insinuated throughout his long-winded and confused article: The TFPs are a "cult" that destroys families. And what does Mr. Jones intend to do about it? 'lb raise the apprehensions and suspicions of Catholics, especially the conservative ones, against the TFPs as a first step toward inducing a general assault against them by means of more phantasmagoric novels. The close of this controversy

It is quite clear that this work of division so noisily begun by Mr. Jones, and seconded by Mr. Case, is also a. work of demolition. Demolition of what? Of the conservative and Catholic circles of Canada and the United States, and, in a broader perspective, of similar circles in other countries of the Free World. These cireles need mutual comprehension, uninterrupted cordiality, and spotless reciprocal cooperation so as to offer Âˇan efficacious and vigorous resistance to the adversary that advances, sometimes with the sinister visage and blood-dripping hands of a Stalin, sometimes with the unclouded and smiling face of a Gorbachev bringing along his stylish wife, Raisa, as a delightful backdrop. When Catholics worthy of the name should unite and work together more than ever, Mr. Case and Mr. Jones dedicate themselves to dividing them.

The Divine Master taught that "every kingdom divided against itself shall be made desolate" (Matt. 12:25). Few things could be as harmful to the Church and the Free World as this work of disunion attempted by Messrs. Jones and Case. We pity them. We pray for them. We beseech Our Lady of Guadalupe, Patroness of the Americas, that once the prejudices and errors blinding them have been swept away, and the waves of their bitter and gratuitous hostility against the TFPs have been calmed, they will form up one day alongside us and all conservative Catholics, in the great cohesive and unbreakable line in which, "like an army set in array" (Cant. 6:3), it behooves us all to check and vanquish the adversary, for the glory of God, the Blessed Virgin Mary, Holy Mother Church, the Mystical Body of Christ, and Christian civilization.

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Pernoud, Regine. The Glory of the Medieval World. New York: State Mutual Books, 1981. Pfeffer, Leo. " Equ al Protection for Unpopular Sects." New York Un1v ers1ty .Rev1ew of Law and Social Change, vol. 9, no. 1, 1979-1980. Pius XII. Encyclical Sacra. Virgin1ta.s. The Papal Encyclicals 1939-1968. W1lm1ngton, N.C.: McGrath Publi.shing Co., 1981. Ratzinger Report. San Francisco: Ignatius Presa , 1985. Royo Marin, Fr. Anton 10. 'Ieologia M oral para Begla.res. Madrid: B.A.C., 1957. Salgueiro, O.P., Jose. B1blia Comentada.. Vol. 7. M&drid : B.A .C., 1965. Shepherd., W1lliam C. " Constitutional Law a.n.d Marginal Re11gl.ons." See Bromley a.nd Richardson. S1nke Guimaraes , .Atila. Servi tudo e:r Ca.rit&te (in Portuguese). 840 Paulo: Artpress-Paplds e Art es Gra.ficas Ltda., 1985. Solimeo, Gustavo Antonio. "Study of a.n Opinton About a Litany." See Braztl!.a.n TPP, The TF P 's Re.futation.

Solimeo, Gustavo Antonio , and Solimeo, Luiz Sergio. The Atheistlc and Psychiatric "Inquis.it1on" of the 'Twentieth Centu ry: Labelling as " Cults" Movements It Aims to Destroy. Mt. K isco, N .Y .: The Foundation for a. Christian C1v1lize.t1on, 1989. Unpublished manuscript. Solomon , Trudy. " Programming and Deprogramming the Moonies : SOCial Psychology Applied." See Bromley a.n.d Richardson. Str a.chey, James, and Freud, Anna, e ds. The Stand&rd Ed1t1on of the Complete Psycholol{:ical Works ofSigmund Freud. London: The Hogarth Press and the Institute of Psycho-Analysis. Teresa. of Avila., St. The Letters of S&J.nt Tu.resa. New York: Benziger Brothers, 1919. TFP, America.n. " Brainwashi ng": A Myth Ei:ploited by the New " Therapeuttc I n qll1s1tion. " Mt. Kisco, N.Y.: The Foundation for a. Christian Civiltzation, 1985 . . Tt mely Reflections and Examples of Satnts for Our Ti.mes. Mt. Kisco, N .Y .: The F ou:pdation for a Christla.n Civ111za.t1on, 1989. Unpublished manus01'ipt.

TFP, Brazilian. The TFP 's .Refutation of& Vai n Onslaught, 2 vols. SAo Paulo: Artpress-Papeis e Artes Gra.fica.s Ltd&., 1984. . Traditlon Family Property : Half a Century of Epic Anticommuntsm. Mt . Kisco, N.Y.:

The Foundation for a. Christian Civilization, 1981. TFP, Chilean. The Church of 81lence 1n Chile. Cleveland: Lumen Mariae Publications, 1976. Âˇ-

. ' 'Sanctions and Threats Are Ma.de Because of a La.ck of Arguments to Resolve Ques tions of Faith." Crusade for a Christian Civ ilization, vol. 6, no. 2, Mar.-Apr. 1976.

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TFP, Spanish. Med1o s1glo de epopeye. a.nticomuni.Sta. (in Sp&niSh). Madrid: Editorial F'erna.ndo III el Sa.nto, 1963.

Walsh, W1111a.m Thoma.a. Sa.int 7eresa of Avila. Milwaukee: Bruce Publishing House, 1954. Woywood, O.F.M., LL.B., Rev. Stanislaus. A Practical Commentary on the Code of Canon Law. 2 vols. New York: Joseph F. Wagner, Inc., 1952.

Xavier da Silveira, Arnaldo V1d1gaI. Cons1derations on the Ordo M1Bsae of Paul VI. $Ao Paulo, 1970. Xavier da Silveira, Fabio Vid1gaJ. Frei, the Chilean Kerensky (1.n SpanlBh). Buenos Aires: Cruzada., 1968. Zaretsky. Irving I., and Leone, Mark P ., eds. Bel1g1ous M ovements in Contemporary America. Princeton University Press, 1974. "For Landowners, Flagrant Injustice; for Rura.l Workers, Reduction to Slums and Misery: Reports, Documents and Testimonies on the Land Reform at Pontal Paulista" (in Portuguese). Oato11cis.mo, no. 447, March 1968. "Sects or New Religious Movements: Pastoral ChaJlenge,"L'Osservatore Romano, weekly edition 1n EngUsh, 5/19/86.

Index (numbers refer to Commentaries) Accusations : refuted, 296.1; repetitive, 296.2 Adhesion, rational: 154.2 Agrarian Reform: A Question of Conscience: ll2.2 . See a.lso La.nd reform

Anticult movement: 121 .6 Armour, John T. : letter of, 296 .2 Assassination: of priests and bishops, 148.4, 164.2; of Popes, 155.1 "Assumptions " method of: 125.2 Autonomy of each TFP: 102.2, 162.1, 228 .2 " Ba.ga.rre ": 138.1 Bayside: 230.2 " Beware of False Prophets," the French report : 296 .2 Blasphemy, gravity of: 133.1 Blessings: priestly, 144.1; licitness of laymen 's, 144.1 ; supposed dissimulation of, 144.2 Blue Army, Canadian: 293 .2 Borbely, Gabor: 326.1 "Brainwashing" : 165.1, 338.1 ; techniques, 153.2, 154.1, 154.2

Camara, Archbishop Helder: ll2 .3, 124.1, 124.2 , 124 .4 Caravans, TFP : 122.1; "hungry a,nd demoralized" members of, 122.5 "Ca.rtesi a.n ra.tiona.lism ": 152.1 Case , Thomas: tendentious phraseology of, 101.2, 101.3; geographical error of, lll . l ; methods of, 125.2, 126.1, 164.2 ; unflattering opinion of rightist or Catholic groups, 134 .1; and gossip , 147.5 ; Freudian interpretation of the TFPs by, 150.1 " Ca.techetica.l training": 148.2, 153.1 Ca.tolicismo, influence of: lll .2 Celibacy, lay : 150.3 Chanting, "super-fa.st " : 154. l "Cha.plains," TFP : 340.2

167

Charlemagne, reincarnation of: 150.5 Church, the Catholic: " self-destruction" of, 135.7, 145.6 , 148.1; supposed irrelevance of, 145.4 ; " smoke of Sa.tan " in, 145.6, 148 .l; TFPs' unrestricted obedience to, 146.2 Cillis, Anne : personal prejudices of, 237 .1, 277.2, 288 .1 Cillis, Dan: "possessed by the devil " according to wife , 293 .1 Cillises, the breakup of the: Mr. Jones' supposition on, 274 .1, 277 .1; Mr. Jones' silence on nonideological problems in , 277.2; and a "three-wa,y struggle, " 293 .2 ; another attempt to involve the TFP in , 295 .1; Mr. Jones accuses the TFP again of, 296.1 Communion: 148 .3 Confession: 147.3 Correa de Oliveira, Luc111a: paraphrase of the Hail Mary to, 132.2; litany to, 143.1, 143.2; supposedly illicit cult to , 143.3; supposed hyperdulia to, 143 .6 Correa de Oliveira, Plinio: in the Constitutional Convention, 105.1; not a landowner, 121.4; the TFP's "God"? 136.1; veneration for, 137.1; tape-recorded words of, 137.2, 153.2; psychological ana lysis by, 137.3 ; supposed dissimulation of blessings by, 144.2; supposed link with Gregory XVII , 149.4, 329.1, 330.1, 331.2; devoted son, 150.2; decentralizer, 151 .1 Crucifixes , use of: 318.3 Cult (worship) : private, 132.1; supposedly illicit, 143.3; Catholic doctrine on , 143.4; to servants of God, 143.5; to saints in via., 143.6 "Cult(s)" (sects): concept of, 121.6; TFP , " dangerous religious," 121.6, 135. ll;

THE TFPsÂˇ DEFENSE

arbitrary comparisons with, 122.2; makeup of, 152.2, 338. 1; Mr. Jones labels the TFP a, 302.1; Mr. Jones finds similarities between TFP and, 317.1; accusation in plain English, 343.2 de Montfort, St. Louis: 121.5, 149. 1, 329.2 Dedication to "leaders": 122.2 Defamation, supposed TFP: of Church leaders, 229.3; Cardinal Arns on, 229 .3 Democracy: 121.1 Discernment of spirits: 135.6 Dominguez, Clemente . See Gregory XVII. the anti-pope Dulia: 143.4; supposedly illicit, 143.3; to saints in via , 143.6

displeasure, 128.3; "another," 144.4; TFP mention of, 149.3 Jones, E. Michael: and refuted accusations, 296.2; in a moment of objectivity, 327 .1; and "a conservative Catholic editor," 340.3; and a "warning to conservative Catholics, " 343.2

Jones, Jim: 121.6 Laity, the : possible decisive influence of elements of, 135. 7; blessings by, 144.1 Land reform : 112.1, 121.2, 121.3, 124.2, 124.3, 125. 1 Land Reform: "Promised Land," Rural Slum or "Kolkhozes "?, 121.3

Lefebvre, Archbishop Marcel: 146. 1 Legiona.rio group: attacks progressivism,

Ecclesia Dei: Apostolic Letter, 146.1; Pontifical

Commission , 147.2 Ecole Saint Benoit: 130.1, 132.2 Elias, the spirit of: 150.4 "Esoteric truth": 162.2. See also "Secret inner doctrine "

Eucharist, the: supposedly fetishist attitude toward, 300.1 Ex-members, testimony of: 147.4 Excommunication, automatic : 228.3 Families: clashes of opinion in, 135.9; division of, 135 . 10; destruction of, 151.3 Fatima: and communism, 122.4; the prophecy of. 138. 1, 149 .1; the third secret of, 145.3; and the Holy See, 230 .2 Fidelity. level of: 339. l "FMR" ("Fountain of My Revolution"):

135.4

Formation: priestly. 148. l; doctrinal, 148.2 Freud: 150.1

108 .2; attacks the liturgical movement, 108.3; ostracized, 109 .2 ; exemplary resignation of, 109.3; "fierce devotion," 109.4; "rigid polemic," 109.4; " perceived persecution," 110. 1 Litany to Dna. Lucilia: 143.1; opinion on, 143.2

Malachy, prophecies of St.: 166.1 Martin, Fr. Gabriel : 331.2 Mass: Tridentine, 147.1; validity of the, 147.1; indult for Tridentine, 147.2; supposed scorn for the, 301.1 Mayer, Bishop Antonio de Castro: supposed mentor of Dr. Plinio, 123.1; gratuitous assumption regarding break of, 143. 7; "in the dark," 143.8

McPherson, Don: 293 .2 , 318.1, 339. 1; the "cult" of, 290.1 Membership, TFP: makeup of, 135.11; cards, 162.3, 164.1

Method: of "assumptions," 125 .2; of suppositions, 125.2, 164.2; appallingly improper, 126. 1 Michael, St. : private speculation re, 150.6 Middle Ages : 101.3 Military regime, Brazilian: repression of communism by, 121.2; socializing tendencies of. 121.2; de-Christianizing tendencies of, 121.2; and land reform,

Government, forms of: 121.1 Gregory XVII, the anti-pope: 149 .4, 328.1, 329.1, 330.1, 331.2

Hail Mary, paraphrase of the: 132.2 Hare Krishnas: 154.1 "Higher truth" : 135.11. See also "Secret inner doctrine" "Hollow Shell": 145.6 "Holy League" : 329.l, 330.l

124.3; "adamantly anti-socialistic," 125.2; "slavishly promoted" by TFP, 128.1 Millennialism: 136.2, 149.1, 155.1 "Mind control": 338.l. See also ''Bra.in washing'' Minors : "enticement of," 127.1 ; recruitment of, 127.1, 129.1, 129.2, 135.3, 151.2 Monarchy: 121.1 Moonies: 154 .1 "Mystical trappings": 149.2

Hyperdulia: 143.4, 143 .6 Identification of the TFPs : 102. l In Defense of Catholic Action : letters of

praise , 108 . 1, 109. l "Initiation": 135.2, 162.2 Is Brazil Sliding Toward the Extreme Left?:

121.3

Navarro da Costa, Mario : telephone

Jesus Christ, Our Lord: caused general

168

INDEX

Revelations, private: 230.2

conversation with Mr. Case, 135.1, 149.4, 331.2 "Na.zi-like bee.ring": 237.1 ''Neo-fascist ideologies or methods": 126.l Novus Ordo Misss.e: 147.1, 147.2

Revolution and Counter-Revolution: 317.l; "Bible of the TFP," 115.1; memorization

of, 116.1; reverent reading of, 116.2; Archbishop Carboni's letter on, 115.2; logic of, 128.2 Ribbentrop-Molotov pact: 148. 7 Rosary, "machine-gun" : 153.3 "Sacred Union": 148.7

Opinions, expert: on litany to Dna. Lucilia, 143.2; on laymen's blessings, 144.1 Our Lady at Fatima: Prophecies of Tragedy or Hope for America and the World?: 122.4

Saints in via: examples of, 137.1, 137.2; cult of dulia to, 143.6 Sales, Cardinal Eugenio: 124.4 Sii.o Paulo, trips to: 162.2 "Secret inner doctrine" : 121.6, 135.1, 135.2, 135.8, 135.11, 145.l. See also "Strategy

Palmar de Troya: 149.4, 230.2, 328.1, 329.2, 330.1, 331.1 Papacy, the: TFPs' unrestricted obedience to, 146.2 "Paramilitary organization": 228.1 "Pe.rs.military regimentation": 126.1 "Paranoid self-exaltation": 150. 7 Paraphrase of the Hail Mary: See Hail Mary and Correa de Oliveira, Lucilia Parents, supposed disrespect for: 298.1 Parliamentary Commission of Inquiry: 126.2 Patria y Liberts.d: 229.1 People's Temple: 121.6 Personality cult: 110.2 Pilgrim Statue of Our Lady of Fatima: 236.1, 293 .2; essential purpose of the tours of the, 230.1 Pope: supposed irrelevance of the, 145 .4; theological possibility of the illegitimacy of a, 146.2; assassination of the, 155. l; supposed target practice with photograph of the, 164.2 Praise, hyperbolic : 150. 7 Priesthood: "assumption of the true," 144.3; supposed scorn for the, 301.1 Priestly vocation: 148.1; the highest on earth, 135.7 Priests: blessings by, 144. 1; supposed irrelevance of, 145.4; supposed mockery of 145.5; gratitude of the TFPs to, 340.2 Property, private: 122.3 Prophetism: 139.1 Prudence: 135.9 Psychological analysis: 135 .6, 137.3 Rationality: repudiation of, 152.2. See also 152.1, 154. 1, 154.2 "Recruiting tactics": 317 .1 Reflexion, critical: 162.1. See also 162.2, 154.1, 154.2 Reign of Christ: 149.3 Reign of Mary: 121.6, 149 . 1, 329.2 Relations: between social classes, 121.3; social, 334. l; between Catholic organizations, 334. l Republic: 121.l Resistencia Civic Association : See TFP, Venezuelan

of the two truths" "Secret truth": 121.6, 135.8

Secretiveness: 135.9 Sedevacantism: 146.1, 299.1, 330.2 "Self-destruction" of the Church : 135. 7, 145 .6, 148.1 "Self-glorification" : 105 .2 Servitudo ex Carits.te: 135.1 "Shock of the great con versions": 317 .1 Sigaud, Archbishop Geraldo de Proenqa: parting of ways, 123.2, 125.1 "Smoke ofSatan"in the Church: 145.6, 148.1 Sophism: of induction, 296.1; of the false analogy, 317.1, 329.2 St. Jean, Claude: 318.1, 318.3 Stokes, Gordon: not TFP recruiter, 318.2; not TFP member, 326.1 "Strategy of the two truths": 110.2, 121.6, 134.1, 135.1. See also "Secret inner doctrine" "Structure": 145.6 "Subliminal and uncritical accepts.nee": 154.2. See also 162 .1, 152.2, 164.1

Suppositions: method of, 125.2, 164.2; St. Ignatius of Loyola on, 334.1 Tendencies, revolutionary: in centrist movements, 107.1; discernment of, 107.2 TFP, American: response to Armour letter, 135 . 1, 296.2 TFP, Brazilian: supposed "self-glorification" of, 105.2; caravans of, 122. l; friends of, 128.2; refutations by, 136.1; supposed "political activities of s. disruptive nature," 229.2; accused of defaming

Church leaders, 229 .3; TFP, Canadian: 236.1, 293.2, 295.1, 318.1, 340.3; no crucifix in seat of the, 318.3; "passe," 340.3 TFP, Chilean: 228.3, 229.1; and Chilean bishops and clergy, 228.3 TFP, French: 130.2; refutation by, 131.1, 135.1, 296.2

169

THE TFPsÂˇ DEFENSE

TFP, Venezuelan: 164.1; and Douglas Torrealba, 164.1; courts on, 164.3; personalities on, 164.3 TFPs, the: practice of Catholicism in, 101.1; identification of each of, 102.1; autonomy of each of, 102.2, 162.1, 228.2; cooperation with other currents, 107 .1, 148.6; supposed division of families by, 135.10; membership makeup of, 135.11; unrestricted obedience to the Church and the Papacy, 146.2; doctrinal formation in, 148.2; accused of wanting to assassinate popes, priests and bishops, 148.4, 155 .1, 164.2; according to Mr. Case, the "unique apostolate in the end times," 148.5; supposed destruction of rightist or Catholic movements by. 148.6; according to Mr. Case, "wordly in orientation," 149.2; supposed link with Palmar de Troya, 149 .4 , 328.1, 329.1, 329.2, 330.1, 331.1 ; supposed fetishist attitude toward the Eucharist, 300.l; supposed link with the White Army. 317 .1, 318.1, 326.1, 328.1, 331.1, 332.2, 334. 1, 340.2; emphasis on St. Louis de Montfort 's book, 329.2; supposed link with groups

Mr. Jones suspects of being "cults," 334.l; " chaplains" in, 340.2

"Thau " : 135.5, 135.6 The Canadian Layman: 236.1, 295.1, 327.1,

343. 1; article of Prof. Plinio Correa de Oliveira in, 295.1; financial trouble of, 302. 1 The Church of Silence in Chile: 228 .3 The Freedom of the Church in the Communist State: praised by the Holy See, 113.1 The Proposed Constitution : Anguish for the Country: 128.2 The TFP's Refutation of a Vain Onslaught: 132.2, 135.1, 139.1, 143.4 Traditionalists: mockery of, 145.6; protocol with the Holy See, 146.1 True Devotion to Mary: 329.2 Turner, George: 327.1, 329. 1, 330.1; thinks for years, 335.1

Vatican Council, Second: 145.6, 146.1 ; petitions during the, 113.2 Vatican Ostpolitik: 146.2 White Army : 317.1, 318.1, 326.1, 328.1, 331.1, 332.1, 334.1, 340.2

Williamson, Rev. Richard: 144.4, 146.1

170