by Plinio Corrêa de Oliveira
The TFP is undeniably one of Brazil’s most prominent organizations today. The many articles about the TFP in the media clearly show this popularity. However, on its own, this evidence is somewhat questionable. There are groups and individuals that the press, radio, and TV talk about extensively, yet they are only mentioned briefly, and that’s all. If the major media outlets stay silent, they are completely forgotten. The opposite is true for the TFP. Large parts of the public often discuss it even outside our campaign periods. Even more extensive are the groups that, although not talked about as often, constantly watch for any gesture, attitude, or statement from our side that immediately sparks criticism or praise. This is true notoriety.
I do not confuse notoriety with sympathy. We at TFP would be foolish to ignore that, along with enthusiastic and encouraging applause, we also receive harsh criticism that does not discourage us. I am saying that no Brazilian has failed to hear about the TFP. My statement goes no further than that.
Do people who discuss the TFP have an accurate understanding of our organization? Not always, I believe, so I decided to write about it as clearly and concisely as possible, following journalistic standards.
How useful will my information be? Will it be received as light to clarify aspects of the controversy? As water to extinguish the heat of the dispute? Or as fuel to further ignite the controversy? I don’t know. As the great Bossuet proclaimed, truth fundamentally requires one thing to be judged: it must be heard. So, let the large, lively, up-to-date, and influential Folha readers hear me.
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The Brazilian Society for the Defense of Tradition, Family, and Property is a civic organization officially registered in São Paulo in 1960. Its members form sections in each state, led by a sectional board. These sections are divided into subsections of members living in the same city, each managed by a sub-sectional board. The sections are overseen by two national bodies: the National Council, responsible for social activities related to culture and civics, and the National Administrative and Financial Board, which handles the organization’s administrative and financial matters. The TFP aims to oppose the growing influence of socialism and communism, two systems we see as closely connected, much like how simple tuberculosis is related to advanced tuberculosis.
Both systems are founded on the same flawed philosophical basis, which gives rise to a series of cultural, social, and economic maxims. Therefore, there can be no serious fight against them unless it includes a philosophical counterattack that influences various fields of human thought. Among the many necessary ways to oppose communism, the TFP primarily concentrates on ideological action. To do this, it promotes numerous doctrinal works written by members or allies. It systematically disseminates these works through groups of young people by selling them in public places, featuring our distinctive red standard with the golden rampant lion.
The TFP also provides free courses on civic and cultural subjects to attract and train members and volunteers.
As I mentioned, the publications and courses aim to oppose materialist and evolutionist philosophies and their influence on sociology, economics, and culture. However, this fight is not just about tearing down but also about preserving and building. Drawing from the philosophy of St. Thomas Aquinas and papal encyclicals, the TFP highlights the importance of positive values in the natural order, especially Tradition, Family, and Property, which is reflected in its name.
Its efforts to promote these values go beyond the doctrinal level. The TFP has opposed the approval of draft bills, facts, and customs that threaten these three values. The left can only oppose these actions.
Based on the belief that our people—among the most intuitive and intelligent on Earth—have deep-rooted loyalty to Christian civilization in their hearts, this struggle has been fought through successful appeals to public opinion. Although many call us outdated, the public has always supported us.
So far, our four major campaigns are:
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From 1961 to 1963, there was a large protest against Mr. João Goulart’s socialist and confiscatory land policies. A petition to Congress, organized by a group of friends who founded the TFP, was signed by 27,000 farmers. In 19 months, our book, Agrarian Reform, a Question of Conscience, was printed four times and received praise from senators, governors, federal and state congressmen, and hundreds of mayors, municipal councils, and professional associations.
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In 1964, a petition signed by 200,000 people was sent to the Catholic Action of Belo Horizonte, asking it to provide any arguments against our position on land reform. The organization stayed silent.
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In 1966, a petition opposing a proposed Civil Code that would legalize divorce gathered 1 million signatures in 50 days. The government withdrew the draft.
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In 1968, a petition urging Paul VI to take measures against socialist and communist infiltration within Catholic circles gathered 1,600,368 signatures in just two months. The petition will soon be delivered to His Holiness.