Plinio Corrêa de Oliveira

The end is to retrocede,

taking the aborigine as a model.

In order to retrocede, destroy.

To destroy: defame, divide and make war.

Indian Tribalism: The Communist-Missionary Ideal for Brazil in the Twenty-First Century

The missiology that boasts of being “up-to-date” and progressivist is very different from the traditional Catholic conception of the missions.

This can be found by analyzing some of its principal aspects, such as those which are inferred from reading the adjoining texts (Part III), collected mainly from episcopal documents and missionary publications.[2]

1. Main Goal of “Aggiornata” Missiology: A New Order for Temporal Society

The “updated” missionary claims as his principal aim to establish a global, just, and functional order of things for society.

This order of things has a temporal end: Once it is established, it should shape man's existence so as to prevent disorder and assure complete well-being on this earth.

Whoever might want to give this new situation a religious interpretation can view it as the kingdom of God on earth, since the principles enumerated below (whose observance is the substance of the new order) are considered by neo-missiology as the very essence of the Gospel.

2. What is the New Order Sought by the “Aggiornata” Missiology?

An analysis of man's position in face of the situation that “updated” missionaries seek to implant, makes the connection between the future order and the supposed kingdom of God easy to perceive.

Such analysis, according to theses contained in the documents presented in Part III - some explicit, others suggested, others logically deductible from the first or the second - presupposes before anything else a criticism of the present-day proprietor. He is denounced as an egoist, as a defender and holder of an unjust privilege, that is, property. In turn, this privilege is the beginning of many injustices.

Inversion of Values Between the Individual and Society

The main enemy of the future order is egoism, which produces a complete inversion of values between the individual and society. According to neo-missiology, this inversion takes place whenever man breaks his bond with collectivity by adopting as his goal of existence a situation that is: A) fruitive, B) appropriative and C) competitive.

A) Fruitive, that is, that he may provide pleasures for himself considered individually and not as a member of society. This easily leads man to slight society in favor of himself.

B) Appropriative, in as much as the egoist produces more than is necessary for his daily subsistence and, rather than designating the remainder for collective use, accumulates it for his exclusive advantage. That is what makes him more provident and more "assured" than the others. Thus, appropriation is born from egoism and in turn stimulates it. Appropriation is an insult to equality, the supreme form of justice, and it therefore produces a sore that irritates social relations.

More particularly:

a) Egoism is a vice. That is, it is a moral defect transformed into a habit. Although its first outbreaks perhaps produced only ephemeral appropriations, from the instant egoism became a stable vice, it gave rise to an institution, private property. Through private property man takes possession of certain goods; goods not just for consumption, but also for production. Man works by means of his goods in order to achieve a more abundant production;

b) Thus the remote seed of capitalism is formed. Man benefits not only through the work of his hands but also through the productivity of the goods of which he egoistically became the owner. This is profit. According to justice, the difference between the value of his work and the value of the produced goods should not accrue to him alone but to all those who work.

c) To give value to the goods of which he took possession, the proprietor purchases the labor of someone who does not have goods. He gives this person only what is necessary for him to subsist. This is a salary. A salary is also unjust because it reserves the remaining value of production for the "capitalist" and gives to the salaried worker only what is indispensable for survival if he continues working. The latter never participates in the profit.

d) The exclusive power of the proprietor over his property enables him to exclude the salaried worker from any deliberative function. The worker does not participate in management.

e) This situation - unjust because it is replete with exclusive privileges for the owner - results naturally from the first injustice, egoistic appropriation (letter "B"): The salaried worker does not share in the ownership of the property with which he works;

f) As far as goods are concerned, the name of the injustice is theft, and this theft is called property (letters “a” and “b”);

g) Regarding dignity, the name of the injustice is “exploitation” and “alienation.” Stolen (letters “b” and “c”), excluded from participation, working for the advantage of another, commanded by another (letters “d” and “e”), the salaried man is a slave, “alienated” (from the Latin alienus - alien, that is someone who does not belong to himself but to another.)

C) Competitive. The proprietor moved by egoistical, fruitive, and appropriative impulses is not content to have much; he wants all. Hence comes competition, through which the proprietor strives to make himself owner, by means of production, trade, and money, of what belongs to other “thief-owners” and society. The economic life of our times, with its micro, medium and macro capitalism forms a structure taken to the acme of its complexity and its capacity for harm, because competition tends more and more to concentrate goods into the hands of a few, thus marginalizing multitudes of the alienated.

Egoism Generates an Unjust Society

Summarizing, egoism thus produced a structure that can only create new injustices: privileges, inequalities, alienations, marginalizations, etc. It is necessary to dismantle this unjust structure and repress egoism.[3]

3. Man and Egoism: The Contrast Between Traditional Teaching and Neomissiology

a)  Man Has an Immediate End in Himself and a Transcendent End in God

According to the traditional Catholic conception, man has a tendency towards egoism, but he is not all egoism. Egoism is only a moral deformity in him.

The use that man makes of his intelligence, of his will, and of his sensibility to provide for his own individual good, in conformity with the law of God and the natural order, is not condemnable but virtuous. It is a corollary of the fact that man is intelligent and endowed with a will - therefore a person, not a thing - and has a transcendental end. Man is thus the owner of himself.

It is true that man has duties towards his neighbor and, consequently, towards his family and country. But he does not live solely or principally for one or the other. Fundamentally, he lives for God and himself.

And even if the subject is considered merely from the point of view of the common good, each man provides for the common good first of all by providing directly for his own.

b) For Neomissiology, Man is Like a Part That Lives for the Whole

On the contrary, in the new conception studied here, man is not seen as a person who has an immediate finality in himself and a transcendental end in God; rather, he is viewed as part of a whole. The part lives for the whole. Separated from the whole - according to the view presented by neomissiology - man is worthless and, so to speak, nothing. Neomissiology considers that man receives everything from the whole; all inspiration, impulse, and one could almost say, life itself.

c) People and Mass, in the Description of Pius XII

The contrast between the two conceptions was set forth magnificently by Pius XII when he described the difference between "people" and "mass ":

The state neither contains in itself nor mechanically assembles an amorphous agglomeration of individuals within a given territory. it is, and in reality should be, the organic and organizing unity of a true people.

A people and an amorphous multitude - or as it is customary to say, a "mass" - are two different concepts. A people lives and moves by its own life; of itself, a mass is inert, and it cannot be moved except from without. A people lives from the fullness of life of the men who compose it, each one of whom, in his own place and in his own way, is a person conscious of his own responsibilities and his own convictions. A mass, on the contrary, relies on impulse from without and becomes a plaything in the hands of whoever wants to take advantage of its instincts or impressions, quick to follow, again and again, one banner today and another tomorrow. The exuberance of a true people imbues the state and all its organs with an abundant and rich life, infusing them with an ever renewed vigor and sense of self-responsibility. Furthermore, ably handled and utilized, the brute strength of the mass can be used by the state. In the ambitious bands of only one or of several men who may have been artificially united by egotistical tendencies, the state - supported by the mass, now reduced to a simple machine, can impose its will with complete disregard for the real people. As a result, the common good is seriously affected for a long time, and the wound is very often difficult to heal. (Pius XII, Christmas Radio Message of 1944 - Discorsi e Radiomessaggi . Vol. I, pp. 238-239).

4. Egoism and Contemporary Society

a) The Great Babels Born From Modern Technology

It seems undeniable that the description of "mass" made by Pius XII corresponds to the manner of being of the multitudes living in the great modern babels of today and that the word "people" corresponds to the human conglomeration - especially those of a Christian formation - existing before the babels.

In turn, it also seems undeniable that the formation of these huge urban concentrations resulted, among other factors, from the use, replete with serious lacks of temperance and wisdom, men generally made of the machine and other technological advances that came with the beginning of the 19th Century. In varying degrees, these results became manifest in all societies of the West. Those who have managed political or economic power in a purely egoistical manner, urged on by an unchecked desire for power or profit, have contributed toward these results. The great multitudes have also contributed to this by indiscriminately flocking to crowded urban centers, led by their fascination for the exciting and alluring life.

b) False Solution of the "Aggiornata" Missiology

In spite of this situation, whose profound cause is the growing influence of neo-paganism in our civilization and consequent moral decadence, the traditional teaching of the Catholic Church about man, work, property, and capital continues intact. Man did not heed this teaching and threw himself into the present crisis. The wrong course of historical events - urban massification, for example - led, then, to a situation that, if aggravated, will become untenable.

The solution does not consist, as new missiology wants, in altering sound doctrine in order to whitewash, in the opposite extreme, the madness we will mention later. The solution lies in renouncing all kinds of madness and returning to sound doctrine.

5. “Abyss Calleth on Abyss”:[4] From the Exacerbation of Egoism, Contemporary Society has Reached Collectivism

Indeed, there was no lack of persons who sought solutions for the cyclopic crisis with which we are now confronted. They failed, however, because they did not revert to the practice of the principles of eternal wisdom, choosing instead to take the errors being committed to their ultimate consequences.

a) Confusion Between Person and Egoism

In the megalopolises there are those who, rightly attributing our present situation to human selfishness, refuse the just distinction in man between his person and his egoism. For those who think in this confused way, the person is egoism and is therefore the enemy. it is vital to the common good for the person to become totally absorbed, standardized, and directed by the collectivity. This is the only way for man to avoid the infernal chaos of egoism.

b) Communist Conception

One can easily see how much this view has in common with that of communism, that is, a massified society without personality, without classes, and subject to a dictatorship of an anonymous proletariat.

6. The New Abyss Leads to a Third: From Communism to Anarchy

a) Neo-Communism Seeks the Dismantling of the State

It is well known that the Russian regime no longer assembles around itself a totality of those seeking an entirely collectivized society.

Many "new" followers of communism think that the huge structure of the Russian State contains many of the inconveniences of a capitalist society.

Thus they vehemently desire the dismantling of the State and all super agencies. The State, as they affirm, should melt into a galaxy of more or less juxtaposed groups or corpuscles as autonomous as possible.

Within these corpuscles, the phobia against the individual - always and necessarily presumed egoistical - should logically continue, as well as their earnest desire to restrict as much as possible the natural and legitimate liberties that Catholic doctrine recognizes in the human person.

Furthermore, it is foreseeable that the communist ideal, egalitarian and massifying, would subsist in these corpuscles remaining entirely faithful to its most intrinsic principles, with the only difference being that it would be practiced in microscopic rather than macroscopic proportions.

b) The “Classical” Communist Already Foresaw This “Evolution”

The emergence of innovators that aspire to this “neo-communism” is no surprise for the perpetuators of the “classical” communists: these latter forecast, according to their most basic theoreticians, that in the evolutionary course of history a new phase would arise beyond state capitalism and the dictatorship of the proletariat in which the state would in turn be liquidated.[5]

7. “Aggiornata” Missiology in the Brazilian Jungle

All of the previous considerations were necessary in order to acclimate the reader to the panorama - perplexing for a man of good sense - that will now be presented to him.

Many missionaries, several of them still young, have entered the Brazilian jungles steeped, to a greater or lesser degree, in diffused progressivism and leftism. That is, the most moderate among them have general tendencies and ideas inspired in leftism and progressivism. If we group these two categories together into a vast doctrinal mosaic, they form, in their general outlines, the panorama just illustrated.

a) Tribal Organization, a Masterpiece of Anthropological Wisdom

It is not surprising, then, that these missionaries have formed - under the influence of such tendencies and opinions - an absolutely astonishing notion about the living conditions of the natives; that is, a life marked, among other things, by cruelty, by the most elementary primitivism, by the most dreary stagnation: the Indian seemed to them a wise man, his tribal organization a masterpiece of anthropological wisdom, in short, the model to be followed by the civilized people of the world.[6]

b) Tribal Life and Communist Society

The reason? The analogies between tribal life and the envisioned communist society: the tribe's community of goods, the complete absence of profit, of capital, of salaries, of employers, of employees, and of institutions of any kind, The tribe alone absorbs all individual liberties of this small human group - a group non-fruitive and thus productive of little, being also not competitive in the least, and in which men live satisfied and without problems because they have divested themselves of their “I” and their “egoism.”

It might be said, en passant, that this tribal world is more than archaic; it is categorically pre-historic! It is a world composed of innumerable smaller worlds without personalities and distinction; that is, of tribes which have no authentic flights of spirit, no ascensional elan, no defined ideals. Their invariable and monotonous life fades away in the cadenced rhythm of equal days, sad or agitated music, and uniform rituals.

c) Are the Indians Communists?

Can the Indians be qualified as communists? This question can only bring a smile.

There is nothing communist about the Indian: neither the doctrine, nor the mentality, nor the designs.

The state in which he is found presents only traces of analogy with the communist regime.

It is one of those happenstances of coincidence that frequently appear when a comparison is made between stages of primitivism and decadence - for example, between infancy and old age.

It is not because he is doctrinally opposed to private property that the primitive has (or almost only has) property in common.

Likewise, the man of the chipped stone age did not avail himself of polished stone because he had not invented it and in no way because he thought he should not use it.

In this perspective, the Indian can not be compared to the “civilized” man who is acquainted with private property the monogamous and indissoluble family and everything that has risen and flowered from these fertile institutions, but who has an aversion to the trunks and fruits of these trees. This “civilized” man wants to take an axe to their roots.

To summarize, an Indian people can be compared to a plant that has not grown but which can still grow. Whereas the enemy of the family and of property, homesick for communitarianism or for tribal communism (the reader may characterize it as he sees fit), is a destroyer....

8. Neo-Tribal Conceptions With Respect to the Family

What is the role of the family in the tribal galaxies of the future world that these dreams , or better, these deliriums prepare for us?

a) Uninhibited Superficiality and Enigmatic Parsimony

It is not a matter of asking what role the family plays in existing tribes or in those that have existed in Brazil; rather the question is what role do the neo-tribal conceptions that appear in our present missiological propaganda attribute to the family? (cf. Part II, no. 7).

Like so many other crucial subjects the new missiology treats this matter with an uninhibited superficiality and an enigmatic laconism, a parsimony of words that clashes with the insistency with which other subjects are broached for example, the supposed disadvantage of private property.

b) The Free-Love Community, Corollary of the Community of Goods

Text nos. 7-11, if interpreted in the light of text no. 7 - the most explicit detailed, and characteristic - show a tendency towards what could be characterized as calm sexual promiscuity.

There is nothing surprising in this if one considers that the free-love community is a corollary of the community of goods.

9.  To Catechize is Secondary and Even Superfluous

“Catechize? Spread the Gospel? What for?,” “Aggiornata” missiology asks itself.

Neomissiology considers the Gospel to be anti-egoism. Thus - according to the “updated” missionaries - the Gospel already impregnates the tribal sphere so completely that it is not necessary to announce it to these native communities.

a) Goals of the “Updated” Missionary:

To Free the Indian From the “Contagion” of Civilization - “Conscientization.”

What, then, are the goals of the “updated” missionary? They consist of protecting the still “uncontaminated” Indian communities from the contagion of our civilization, the civilization of egoism. The “updated” missionary strives to “conscientize” the Indian about the excellence of his present living conditions and the need to refuse the situation being offered him by men roaming the jungle seeking riches and Indian manpower, followed by money, firewater, vices, machines, laws, social structures, etc. He strives particularly to have the Indian reject the multinational macro-capitalism which threatens to cultivate and exploit the land.

These missionaries contend that the Indian must suffer, in our century, what their elders suffered when our white ancestors first met them and settled here.

b) The “Error” of the Missionaries and the Colonizers

The Portuguese colonizers and missionaries - the new missiology says - committed the error of incorporating the Indians into our structure, that is, when they did not slaughter them.

Anchieta, for example, was a master at this error (cf. Part III, texts nos. 20, 28, 30, and 40).

To avoid this error, now the Indians and missionaries should resist the invasion of those colonizers who want to incorporate them into modern Brazil, even though they may have to shout at them like oppressed Brazil shouted at the revolutionary Portuguese Cortes: “Independence or death!”

10.  Scope of This Study

This, in synthesis, is the picture which takes shape after researching, discerning the logical pattern of, and analyzing the available missionary propaganda: books, magazines, bulletins, pamphlets, news items, interviews, statements, communiqués, etc.

a) New Missiology and “Structuralism”

Now, it would not be difficult to show more fully the connection of such thought with structuralism and other more modern currents of thinking about the matter.

This would, however, deviate from the immediate subject of this study, which is not structuralist philosophy; this study merely seeks to examine some aspects of what the new missionaries are thinking and writing.

Since missionary literature flows abundantly in our Catholic circles, the object of this study is especially important to anyone interested in our country.

The literature of the new missiology pours forth profusely in circles that are culturally unequal - in which a considerable majority does not know how to define structuralism, leftism, or progressivism - and who unsuspectingly welcome whatever missionaries instill in their souls.

b) In Discussing the Indians, They Prepare for the Advent of the Communist Society

The average reader will be able to defend himself against this influence by analyzing the texts which follow in Part III. He will then be able to evaluate to what extent the literature of the new missiology is directed against private property and its derivatives. Further, he will be able to see how many missionary writers, discussing the Indians and tier problem, prepare the souls of their readers to accept the great socio-economic thesis of what used to be utopian communism but which is now called scientific communism: “Behold the theft: property” (Proudhon).

11. Catechesis and Agitation

a) Should We Waste Time Studying These Irrational Daydreams?

Is it really worth the effort to set forth, in such details, the daydreams of these insane missionaries? Doubtless they can be harmful to the Indians with whom they work, and they will certainly cause problems in this field. But in an historical framework so laden with problems of a greater magnitude, is it worthwhile to waste time on the solution of this question which, in one way or another, the victorious entrance of civilization will resolve?

These are objections which could be made to this study.

b)  Absurdities That Wither and Absurdities That Thrive

The responsibility that Brazilians have towards their Indian brother is sufficient to justify the time and attention necessary to read this brief study.

In reality, however, behind what could be called the neomissionary question, a much greater question emerges. The ideas that the authors of the texts submitted in Part III - Brazilian missionaries and foreigners who work here - raise up as a rule of conduct and life for themselves and the tribes they "evangelize" are doubtlessly absurd. From this, however, one cannot deduce that these ideas are fated to die without a history.

The neomissionary absurdity can easily be one of them as it has marked affinities - at least in general lines - with a current of thought, such as structuralism, that has profound socioeconmic repercussions.[7]

c) A Bishop Declares Himself Transcommunist

Within our own boundaries, one Bishop Pedro Casaldaliga, of Sao Felix do Araguaia, declares himself ideologically positioned beyond communism.[8] To what extent does he - so celebrated and supported by the National Conference of Brazilian Bishops (CNBB) and the upper ranks of the episcopate - affirm his agreement with these deliriums? This is a question we could ask.

d) How Could This Philosophy Steal Into the Church?

The greatest problem caused by these deliriums is not in the missionaries themselves, I repeat, nor in the Indians. The problem is knowing how this philosophy managed to steal into the Holy Catholic Church with impunity, intoxicating seminaries, deforming missionaries, inverting the very nature of the missions. All of this has been done with such weighty ecclesiastical support that removing the Bishop who declares himself “beyond Communism,” though it be indispensable, is proving to be more difficult than lifting the siege of Troy. As Pope Paul VI is reported to have said to Cardinal Arns, “To meddle with Bishop Pedro Casaldaliga would be to meddle with the Pope himself.”[9]

This eruption of what may be adequately called Missionary Communo-Structuralism indicates the existence of a considerable infiltration in the Catholic structure of Brazil.

How does one explain the existence and the influence of this infiltration in the Church? This is a great and difficult question.

e) The Church and the Country Imperiled

Above all, it is not a matter concerning merely Indians and missionaries.

It is a matter concerning the Church and Brazil.

The question is: To what extreme may both of them be dragged if Communo-structuralist infiltration continues unchecked and highly esteemed in Catholic circles?

Indeed, this cancer becoming manifest in the missionary sector of the Church would be sufficient to justify or even oblige another question: will this cancer prove to be nothing less than the transfer of another tumor lodged in more decisive points within the non-missionary organisms of Holy Church?

For decades, throughout the whole country, impulses have been observed in different fields of Catholic activity that openly or covertly attempt to lead public opinion to a position increasingly more receptive of communist doctrine. These activities, from this point of view, afford communism inestimable support.

Regardless the labels, the leftist “basic reforms,” and particularly the socialist and confiscatory agrarian reform, are always advocated by the “Catholic left.”

Now, the “demented” missionaries which are treated here hold themselves part and parcel of this widespread national agitation.[10]

A study of this parcel constitutes an indispensable aid for another much more important one: a study of this vast agitation itself. 

Notes:

1.“Aggiornata” (“Aggiornate”) - Italian word meaning “up-to-date.”

2. Concerning “aggiornata” missiology, see the essay “El Marxismo en la Teologia de Missiones” in the book El Marxismo En La Teologia (Speiro, Madrid, 1976) by Fr. Miguel Poradowski, Prof. of the Catholic University of Valparaiso (Chile), well known by the Brazilian public for the memorable conferences that he gave here about communist infiltration in the Church.

3. The socialist doctrine set forth in this manner is diametrically opposed to the Manchesterian liberal school. Pius XI defines the Catholic position in view of both errors, liberal and socialist, with admirable wisdom:

"Capital, however, was long able to appropriate to itself excessive advantages; it claimed all the products and profits and left to the laborer the barest minimum necessary to repair his strength and to ensure the continuation of his class. For by an inexorable economic law, it was held, all accumulations of riches must fall to the share of the wealthy, while the workingman must remain perpetually in indigence or reduced to the minimum needed for existence. It is true that the actual state of things was not always and everywhere as deplorable as the Liberalistic tenets of the so-called Manchester School might lead us to conclude; but it cannot be denied that a steady drift of economic and social tendencies was in this direction. These false opinions and specious axioms were vehemently attacked, as was to be expected, and by others also than merely those whom such principles deprived of their innate right to better their condition.

The cause of the harassed workingman was espoused by the "intellectuals," as they are called, who set up in opposition to this fictitious law another equally false moral principle: that all products and profits, excepting those required to repair and replace invested capital belong by every right to the workingman. This error, more subtle than that of the Socialists who hold that all means of production should be transferred to the State (or, as they term it, socialized), is for that reason more dangerous and apt to deceive the unwary. It is an alluring poison, consumed with avidity by many not deceived by open Socialism" (encyclical Quadragesimo Anno, May 15, 1931, National Catholic Welfare Conference, Washington, D.C., pgs. 19-20).

4. (Ps. 41,8)

5. Cf., For example, Engels, in The Origin of the Family, Private Property and the State (Civilizacao Brasileira, Rio de Janeiro, 3rd. ed., 1977, pp. 195-6):

“Therefore, the State has not existed eternally. There were societies that were organized without it, they had not the slightest notion of the State or its Power. Upon reaching a certain phase of economic development, that was necessarily tied to the division of society into classes, this division made the State a necessity. We are now rapidly approaching a problem of development of production in which the existence of these classes is not only no longer necessary but has even become an obstacle to production itself. Classes are going to disappear and in a way as inevitably, as they arose in the past. With the disappearance of classes, the State will inevitably disappear. Society, reorganizing production in a new form, on the basis of free association of equal producers, will ordain all the machinery of the State to the place which it necessarily corresponds: the museum of antiquities, next to the spinning wheel and the bronze axe.”

6. Concerning the first Pan-Amazonian meeting on Indigenous Pastoral Policy convoked by CELAM'S (Latin America's Conference of Bishops) Department of Missions and by the CNBB (National Conference of Brazilian Bishops), held in Manaus from June 20-25, 1977, Fr. Cesareo de Armellada, Capuchin and delegate to the above mentioned meeting, expressed himself as follows:

“In the reports of certain missionaries, some native peoples appear adorned with all kinds of virtue and capable of provoking the envy of the angels. It is clear that, with this presupposition, we cannot carry out any other role than that of serpents in paradise. One of the bishops said to me: ‘I would like to be chosen as a Visitor in their paradise, which unfortunately I found nowhere else, though I have been in many places’” (La Religion, Caracas, 7-7-77).

7. For a more profound comparison of this study with structuralist thinking - which today embraces ethnologists, psychoanalysts, Marxologists, semiologists, philosophers, linguists, epistemologists, etc. - the works of Levi-Strauss are especially interesting. Levi-Strauss is considered the founder of “structural anthropology” which distinguishes itself from the ethnology taught until recently by minimizing and even denying evolution.

Levi-Strauss was in Brazil in 1935, where he was the first Regent of the Chair of Sociology of the Faculty of Philosophy, Sciences, and Letters o the University of São Paulo. He directed several scientific expeditions in Mato Grosso and the Southern Amazon. He taught in New York; he was cultural advisor to the French embassy in the United States, a duty from which he resigned in 1957 in order to dedicate himself to scientific studies in the “Museum of Man” and in the “School of Advanced Studies.”

His main works are: La Pensée Sauvage: Les Structures Elementaires de la Parenti; Le Totemisme Aujourdhui; Le Cru et le Cruit; Antbropologie Structural.

Other structuralist authors and their respective works: Michel Foucault, Les Mots et les Choses; Histoire de la Folie à L'Age Classique; L'Archeologie du Savoir; Algirdas Julien Greimas, Du Sens - Essaies Simiotiques; Semantique Structurale; Louis Hjelmsler, Prolegomenes a une Tbeorie du Language; Louis Althusser, Du Capital a la Philosophie de Marx; L'Object du Capital; Jacques Derrida, Nature, Culture, Ecriture, Julia Kristeva, La Semiologie - Theorie d'ensemble; Bernard Pottier, Presentation de la Linguistique; Jacques Lacan, Ecrits.

8. Cf. Our study A Igreja ante a Escalada da Ameaca Comunista? Apelo aos Bispos Silenciosos, Vera Cruz, Sao Paulo, 4th ed., 1977, p. 22.

9. Cf. O São Paulo, the semi-official newspaper of the São Paulo Archdiocese, January 10-16, 1976 - See also the same information in the paper Alvorada, of the Prelacy of Sao Felix do Araguaia, November, 1975.

10. Cf. Part III, text nos. 36-38.

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