More Data on the Dinosaur – Folha de S. Paulo, April 2, 1969

by Plinio Corrêa de Oliveira

The reader will probably remember the impressive range of publishers, magazines, newspapers, and others that make up the IDO-C and form its powerful, silent machinery, which I described as “a discreet dinosaur” in my latest article. The “Catholic Establishment” is among the strongest members of this “dinosaur” in the United States. In this regard, I would like to provide the reader with more information from reputable Catholic magazines such as Approaches, Triumph, and Informations Catholiques Internationales, linked to IDO-C.

In the American magazine The Critic (Dec. 1966-Jan. 1967), John Leo provides a key statement on the role of the “Catholic Establishment.” Both John Leo and the magazine are part of the “Establishment.”

A Transmission Belt for Ideas

The Establishment uses a highly effective method to spread its ideology through various media outlets. First, the main IDO-C-linked outlets launch a slogan that is faithfully promoted by the most influential Catholic press. This slogan then spreads through mid-sized newspapers and magazines, reaching the smallest press outlets. In this way, through a true “chain of ideas,” the Establishment controls the entire press, shaping Catholic opinion.

The “Microphone Thieves” Mutual Propaganda

Two excerpts from the article in The Critic supplement the information from my previous piece. They focus on the mutual praise method. The students, journalists, and activists who make up the “open but exclusive fraternity” of “microphone thieves” led by the “Establishment” collaborate. They “publish each other’s manuscripts, praise each other’s books, quote each other in the lectures they invite each other to give, and group these lectures and articles into books, thereby providing a new starting point for discussions.”

Camouflage

To avoid giving the impression that the intellectuals controlled by the discreet dinosaur lack independence and follow the same commands, they debate minor issues among themselves. Thus, while it is true that “they usually attack the same things and defend each other” against third parties, they create the illusion of free debate (cf. The Critic, op. cit.).

“Troublemakers”

Like any comprehensive advertising system, the “Establishment” also has activists specializing in creating “cases.” For instance, the well-known Sister Corita, agitator and pop art painter, blasphemously refers to Our Lady as the “tomato juice girl” (cf. Herald of Freedom, 12/13/1968).

Pyramidal Influences

The role of Fr. Frederick McManus, at the top of a hierarchy of positions and influences in liturgical matters, shows how some IDO-C mechanisms operate. He founded and leads the Liturgical Conference, which includes groups of liturgical activists nationwide. These groups pressure the clergy to accept liturgical reforms promoted by the Episcopal Commission for Liturgical Apostolate, the official body of the American Episcopate. McManus himself heads this commission, so he controls the development of ideas, guidelines, and the direction of numerous liturgical advocacy groups. Additionally, Fr. McManus submits increasingly bold reform proposals to the International Committee for the Liturgy in English, representing the episcopates of English-speaking nations. This means that his influence extends to an international level. As if that were not enough, Fr. McManus also manages a sermon distribution center that sends outlines to thousands of priests (cf. “The Liturgy Club” by Gary Potter in Triumph, May 1968).

“Liturgy for a Revolutionary Situation”

To understand Father McManus’ ideology, note that the liturgical groups under his leadership held a major conference in Washington last August on the theme “Revolution: Christian Responses.” According to the conference program, the goals of this liturgical event were: “On the surface, the Church, like other human institutions with property and wealth, appears to be a strong defender of the ‘status quo’ and the main opponent of revolution. However, in some of its most important elements, Biblical faith plants the seeds of revolution, hope, unrest, and human struggle … The message of biblical faith is inherently linked to revolution in several key ways. … In our time, [sacramental rites] need to speak of and address a revolutionary situation” (cf. Triumph, art. cit.).

Mr. James F. Colaianni, a liturgical leader, declared: “We live in a revolutionary age, and the liturgy must be revolutionary” (cf. Triumph, art. cit.). Another priest, quoted by liturgical leader Fr. J. M. Connolly, notes a surprising consequence of celebrating the liturgy in the vernacular instead of Latin: “Now that we have the liturgy in English, the people will really see how absurd it is. … The liturgy says nothing about the situation, needs, and deep insights of contemporary man” (cf. pamphlet “The Liturgical Conference,” by Fr. J. M. Connolly).

James Colaiani and his peers seek a completely different liturgy that shifts the focus away from God and emphasizes people’s earthly problems more.

This lecture caused such an uproar that Cardinal Patrick A. O’Boyle, known for his strict moderation, condemned it.

“Disintegration of Church Structures”

The revolution these powerful instruments have ignited in the United States is gaining momentum daily, to the point that Catholic sociologist Peter Foot enthusiastically declared: “Yes, without a doubt, we are witnessing the disintegration of structures! … How formidable! We see tomorrow’s Church being born before our eyes. We must first rid ourselves of all our prejudices…” (cf. Informations Catholiques Internationales, 12/1/1968).

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Given the covert nature of IDO-C’s infiltration, it’s not safe to assume that every organization linked to it intentionally supports its cause. For example, it’s possible that not all IDO-C-affiliated publishers are fully aware of their goals or actively work to promote them. Still, considering how clever IDO-C is, this doubt seems unnecessary.

What is the full “creed” that IDO-C promotes within Catholic circles?

The information in Approaches offers limited data on this. However, IDO-C’s British central committee publishes a magazine that promotes the doctrines of progressive Jesuit Teilhard de Chardin. He advocates a new religious idea centered on humanity and modern man. This evolutionary “religion” has gained considerable influence within progressive Catholic circles. Are IDO-C’s goals compatible with it? Regardless of the answer, the importance of the Approaches revelations is clear, so I record them here for analysis by interested parties.