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Plinio Corrêa de Oliveira | |
|---|---|
 Oliveira in a speech in 1942 | |
| Born | (1908-12-13)December 13, 1908 São Paulo, Brazil |
| Died | October 3, 1995(1995-10-03) (aged 86) São Paulo, Brazil |
| Education | |
| Alma mater | University of São Paulo |
| Philosophical work | |
| Era | 20th-century philosophy |
| Region | Western philosophy |
| School | Counter-revolutionary Thomism Augustinianism Platonism |
| Institutions | Sodality of Our Lady, Catholic Action, Tradition, Family and Property Heralds of the Gospel |
| Notable students | João Scognamiglio Clá Dias |
| Main interests | Theology,politics |
Plinio Corrêa de Oliveira (December 13, 1908 – October 3, 1995) was a Brazilian intellectual andtraditionalist Catholic activist, best known for the foundation of theTradition, Family and Property organization.
Corrêa de Oliveira was born inSão Paulo to João Paulo and Lucilia Corrêa de Oliveira, a devout Roman Catholic, and educated byJesuits. In 1928 he joined the Marian Congregations of São Paulo and soon became a leader of that organization. In 1933 he helped organize theCatholic Electoral League, was elected to the nation's Constitutional Convention by the "Catholic bloc", and at 24 became the youngest congressman in Brazil's history. His view of the Church has been described asultramontanist and his political ideologyanti-Communist.[1]
Several of his articles inA Ordem from the early 1930s expressed views that Jews had amassed "vast wealth and, therefore, decisive influence on business affairs," and that Jews were among the founders of Communism. Corrêa de Oliveira wrote that the Jews, who unlike the Communists were not under surveillance by Brazilian security forces, were thus much more dangerous.[2]
He assumed the chair of Modern and Contemporary History at thePontifical Catholic University of São Paulo. He was also the first president of the São Paulo Archdiocesan Board ofCatholic Action. Corrêa de Oliveira became concerned with what he saw as progressivist deviations within Brazilian Catholic Action, associated with the ideas of the French Catholic philosopher,Jacques Maritain[3] and attacked these changes in his 1943 book,In Defense of Catholic Action.[4]
With the arrival of a new archbishop in São Paulo in 1944, Corrêa de Oliveira lost his position as diocesan head of Catholic Action and in 1947 his directorship of the Catholic weeklyLegionário, which he had supervised since 1935.[5] In 1951 he founded the magazineO Catolicismo,[6] together with the conservative bishopsAntônio de Castro Mayer andGeraldo de Proença Sigaud. From 1968 to 1990 he wrote a column for theFolha de S.Paulo, the city's largest daily newspaper.
Corrêa de Oliveira's Catholic social activism found new targets with the advent of theNational Conference of Bishops of Brazil (founded in 1952) and theLatin American Episcopal Conference (CELAM) (founded in 1955) supportingliberation theology, and also with theCuban revolution of 1959.[7] To put his ideas into action, he founded the Brazilian Society for the Defence ofTradition, Family and Property (TFP) in 1960.
Corrêa de Oliveira travelled to Rome for the opening session ofVatican II, describing it as "a point in history as sad as the Death of Our Lord" in which the Church was faced by the generalized, co-ordinated, and audacious action of its internal enemies. Oliveira was accompanied by members of the Brazilian TFP who brought twenty trunks of TFP literature.[8] During the first session of the Council Oliveira provided a secretariat which served Brazilian bishops Antônio de Castro Mayer and Geraldo de Proença Sigaud and other bishops of the traditional faction, who ultimately formed theCoetus Internationalis Patrum.[9] Corrêa de Oliveira's opposition to the direction of the Council continued, and in a 1976 addendum to his book,Revolution and Counter-Revolution, he described Vatican II as "one of the greatest calamities, if not the greatest, in the history of the Church".[10] His strong opposition led to him being described by liberal critics as a "revanchist" within the ultra-traditional faction.[11] However Plinio and those bishops drifted apart, as not all of them demonstrated loyalty to the Pope, while Corrêa de Oliveira did.[citation needed]
He served as president of the Brazilian TFP's national council until his death in 1995. His treatise,Revolution and Counter-Revolution, inspired the founding of autonomous TFP groups in nearly 20 countries worldwide. An admirer ofThomas Aquinas, he was the author of 15 books and over 2,500 essays and articles.
Oliveira held his ultimate goal to be the creation of aReligious Order of Chivalry. Oliveira began organizing said order in the 1960s, under the name “Hermits of San Bento”. Oliveira believed this religious order would be the commando force of the TFP in an impending worldwide Catholic uprising.[12]
The latter [Sergio Brotero] had travelled earlier by ship bringing with him twenty trunks of Catholic propaganda material, which included copies in various languages ofRevolution and Counter-Revolution by Dr. Plinio andOn the Problems of Modern Apostolate by Bishop de Castro Mayer.
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