From Infiltration to Subversion – Folha de S. Paulo, May 14, 1969

by Plinio Corrêa de Oliveira

Readers informed by my last article about the existence of a semi-clandestine “prophetic movement” embedded within the Holy Catholic Church to transform it into a pantheistic, amoral, communist, and grotesque New Church will undoubtedly wonder what methods this powerful and strange sect uses. By nature, any somewhat hidden organization must employ subtle and complex tactics. Throughout this explanation, I will aim to clarify the sophisticated techniques used by the “prophetic movement” as clearly as possible. I will primarily base my analysis on the study published by the magazine Ecclesia of Madrid (No. 1423, January 11), along with some of my observations and comments.

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First, it is important to establish the basic framework of the topic.

The “prophetic movement” aims to influence Catholics. However, the latter’s religious attitude is primarily shaped by the hierarchy, key figures in the clergy and laity, and the overall environment within many Catholic institutions and organizations. Therefore, to influence religious circles, it needs to:

1. Infiltrate them;

2. Once this is done, gather as many followers as possible;

3. Instill in them the doctrines and spirit of the New Church; this is the “formation” phase.

4. Cunningly leverage as many positions of influence or command as possible and highlight the personalities that suit them.

5. Once this is achieved, undermine the Church to enforce doctrinal, structural, and disciplinary reforms that will transform it into the New Church.

6. Achieve victory by purging, isolating, silencing, defaming, and ultimately excluding everyone who opposes this sinister “renewal.”

Infiltration involves assigning two or three activists to start their “work” within the targeted institution or environment. The ideal activist for this type of proselytism should regularly practice religion, have uncontroversial customs, be cheerful and optimistic, and create an atmosphere of complete acceptance of everything modern around them.

The activists begin recruiting by announcing debates or study groups on popular and relevant topics, like peace. This way, the first newcomers show up, and once they are indoctrinated, they bring others along. The snowball will keep growing.

They occasionally invite a benevolent clergyman to the meetings to bless and applaud in order to prevent mistrust.

As recruitment occurs, “training” begins. Especially at the start, it must be carried out with utmost care to prevent any novice from getting cold feet and revealing what they have heard. With a word here and there, activists gradually mock this or that clergyman, this or that tradition or habit of the Church to foster an increasingly outspoken taste for criticism and even agitation within the environment. Like a fire, criticism and complaints affect everything: doctrine, the sacraments, the Church’s divine and eternal constitution, and all its legislation and discipline. Everything is described as decrepit, moldy, and unacceptable to modern man. The urge to reform and overthrow gradually leads to the desire to implement the opposite of what currently exists.  So, Catholics influenced by the “Prophetic Groups” will become the opposite of what they once were. They will seek a New Church that contradicts what the Church has always been and will remain forever.

Of course, some “Prophetic Groups” members will resist this “formation.” In this case, they should be discreetly set aside. Unaware, a select group will form above them, with whom the “formation” can continue more deeply.

As a result, the infiltrated environment will soon fester with progressive agitation. They impetuously demand all forms of “dis-alienation.” Buzzing terms such as desacralization, demystification, compromise, and engagement are everywhere.

Inevitably, the most passionate among the progressives are seen by others as leaders, heroes, and authorities. A skillfully crafted wave of public opinion pushes for them to hold positions of power. As a result, influential leaders emerge. To support them, progressives begin attacking all kinds of positions, big and small. The first move is to promote ecclesiastical subversion. Manifestos, protests, strikes, and the occupation of cathedrals are done to intimidate church authorities and stubborn laypeople, pushing them into making concessions that never satisfy, and ultimately forcing them to resign as the only way out. In this atmosphere, everything seems to call for appointing a progressive or a fellow traveler to various authority roles within the infiltrated institutions.

The final purge of anti-progressives is so simple that what was said at the beginning is enough to describe it.

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As you can see, the initial infiltration to victory process has clearly defined stages, each using specific and well-studied methods.

Throughout the process, the “prophetic group” structure resembles a pyramid with leaders at the top possessing all the knowledge, and layers of members below who know progressively less.

What ensures such unity of complex methods among the many “Prophetic Groups” that exist today? The question suggests a strong suspicion of a hidden overarching direction.

The Ecclesia article shows that this overall direction exists in the shadows.

What are their leadership’s aims? They are first and foremost to stimulate, supervise, guide and assist the activities of each group in its respective environment. And obviously, to coordinate the activities of this immense collection of groups for a general insurrection and a supreme attack on the Catholic Church as a whole.

This is what this unknown leadership desires. Is it only them? Don’t the communists want the same thing? In that case, what is this supreme leadership? Is it genuine leadership or just an executive communist agency functioning as a tool to weaken Catholic opinion? The answer would go beyond the scope of this article.