A Great Bishop Speaks Out – Folha de S. Paulo, September 10, 1972
by Plinio Corrêa de Oliveira
I have received this important letter from His Excellency, the Most Reverend Antônio de Castro Mayer, Bishop of Campos.
“In the Folha de S. Paulo of August 27, I read your letter to His Eminence Cardinal Dom Eugênio Salles regarding his article in the Jornal do Brasil on the 19th of the same month, titled ‘The Power of Selfishness.’
“Unfortunately, I could not obtain a copy of that issue of Jornal do Brasil and learned about the content of Cardinal Salles’ article only through your open letter.
“As a co-author of the book—a bestseller in its day—Agrarian Reform, a Question of Conscience, as well as The Morro Alto Declaration, which complements it, I feel equally affected by His Eminence’s general criticism, which exempts no one in the anti-land-reform camp and even casts doubt on their good faith
“As you rightly point out in your open letter, those who present arguments with ‘consistency and seriousness’ should be presumed sincere in their convictions. We are in that case not only because we present well-founded arguments, but also because our arguments have been awaiting refutation since 1960.
“I also find it painful to ‘incite antipathy, if not hatred’ toward an entire current of national opinion. Likewise, I find it regrettable that he has failed to recognize the contribution of an entire class dedicated to agriculture to the country’s development and wealth. This is all the more so because, in his well-known encyclical ‘Mater et Magistra,’ John XXIII asks that this class be given the same consideration as other productive classes. His reflections on this point occupy a substantial part of the third chapter of the encyclical.
“As you say, this is not about debating the problem of agrarian reform, but about repelling an undeserved accusation.
“I do not doubt that there are cases of abuse in property matters. However, generalizations that apply to an entire class are always unfair and aggressive unless one wishes to question the principle that justifies the class’s existence. I am certain, however, that this is not the case with the principle of private ownership of the means of production, since this principle is part of the Deposit of Revelation, as attested by the constant teaching of the popes who have dealt with this subject.
“These considerations in no way diminish the respect I owe to His Eminence Cardinal Dom Eugênio Salles, to whom I am grateful for the kindnesses I acknowledge.
“I am certain, Dr. Plinio, that your letter has enlightened public opinion, and I hope you will continue your meritorious work without further hindrance, clarifying the issues obscured by the storm of passions.”
I thank the Bishop of Campos for these encouraging words and change the subject.
I read in Chile’s largest daily newspaper, El Mercurio, in its August 21 edition, about a meeting of the Christian Left party, a member of the coalition supporting the Marxist Allende. Bosco Parra, the entity’s secretary-general, speaking in the presence of the Minister of Agriculture (the fanatical pro-land-reform leader Chonchol), proposed solving Chile’s hunger problem by decreeing “equal basic consumption” for the entire population.
The “Christian” demagogue described the proposed civic fast as “fair, dignified, orderly, and aesthetic.” His bluntness is disconcerting because it leaves a basic fact unexplained. Previously, Chile enjoyed abundance. Then they began dividing both land and businesses equally… and the pots began to run empty. Isn’t it reasonable to suspect a cause-and-effect relationship between the two—egalitarian reform and empty pots? If “comrade” Bosco Parra really wanted to eliminate hunger, wouldn’t it be normal for him to explain why he does not propose that Chile return to the previous regime? Why, instead of returning to the former abundance, does he prefer that the people continue to fast in the current poverty? Where does this strange “Christian” want to go, after all?
Do not think Bosco Parra is alone in his bizarre attitude. The “Christians for Socialism” of Antofagasta have not raised the slightest protest against the misery created by Chilean socialist reforms. On the contrary, they seem entirely resigned to it and even recommend that Catholics accept the country’s widespread poverty with religious resignation: “Christians,” they say, “do not fear fasting; they are familiar with it. Fasting is the identity card of their prophets. … Jesus began his public ministry with a voluntary fast. The liturgy … makes fasting the refrain of its feasts” and “reserves Friday for abstinence.” With this argument, “Christians for Socialism” tries to accustom the people to egalitarian misery.
At the same time, they accuse the bourgeoisie of using religion as the people’s opiate!
* * *
The French Revolution was the accursed mother and the genuine precursor of communism.
The phenomenon of civic fasting during the French Revolution is of great significance. The egalitarian policies of successive revolutionary assemblies had dispersed the elites, reduced production, and disorganized transportation. Deputy Verginaud then proposed to the Convention that it invite the people to tighten their belts through a civic fast modeled on religious fasts. The Convention deemed the project worthy of deliberation. Another deputy, Légendre, emphasized the idea, proposing that the “civic fast” not only be suggested but also imposed by the Convention on the French people. He even suggested establishing a “civic Lent” so that the drop in consumption would at least partially offset the drop in production (Histoire Parlamentaire de la Révolution Française, Buchez et Roux, vol. XXVI, 39, & vol. XXXVII, 9, 10 & 11).
No member of the Convention thought of correcting the situation at its root by abolishing equality, which inevitably discouraged private initiative, reduced production, and plunged people into misery. What did the demagogues care about the people’s hunger as long as everything was leveled and divided?
