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American Society for the Defense of Tradition, Family, and Property

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International Traditionalist Cosmic motion

Logo of the Brazilian Tradition, Family and Holding

Tradition, Family, Property (TFP; Portuguese: Tradição, Família, Propriedade) is an international movement of political/civic organizations of Traditionalist Catholic inspiration.[1] [2]

The first TFP was founded by Plinio Corrêa de Oliveira in Brazil in 1960, inspired past his 1959 book Revolution and Counter-Revolution, which became the TFPs' foundational text,[3] later supplemented by his 1993 Nobility and Analogous Traditional Elites in the Allocutions of Pius XII.[4] He remained president of the Brazilian TFP's national council until his expiry in 1995.[5]

After his death, there was a legal battle upon the title and ownership of the Brazilian TFP, which was ultimately won by João Scognamiglio Clá Dias, in 2004, while he had created previously the Heralds of the Gospel (2001). Those who opposed this activity have remained active in the Clan of the Founders of TFP and created the Plinio Corrêa de Oliveira Institute (Portuguese: Instituto Plinio Corrêa de Oliveira), which claims the legacy of the original TFP. They take taken the legal dispute to the Brazilian Supreme Federal Court.[half-dozen] [7] In other countries across the world several organizations have continued to use the name and acronym of TFP, or have adopted other names.[8] [ix]

Religion, credo, and construction [edit]

The move has been described as a "Catholic correct fly entity".[10] Its worldview has been characterized as an "extreme moralism, confronting divorce, against Communism, and against alter."[11] Raúl Matta, in Fifty'Ordinaire Latino-Américaine, pointed out that the group's presentation of Catholic tradition is selective, drawing on speeches and encyclicals from the virtually bourgeois popes, including the 1864 Syllabus of Errors, while the social doctrine of the Church formulated from the pontificate of Leo XIII to the present is deliberately ignored.[12] The Italian philosopher, Rocco Buttiglione, noted that members of the TFP motility were amid the signatories of the "Filial Correction" of Pope Francis in 2017.[xiii] The aforementioned yr a video was made public that showed Cla Dias, the leader of the spin-off group Heralds of the Gospel, ridiculing the Vatican. In 2019 Francis named retired Cardinal Raymundo Damasceno Assis of Aparecida as pontifical commissioner of the Heralds of the Gospel and its religious branches for consecrated men and women.[xiv] [15]

Löwy's study of the interaction of religion and politics in Latin America used the international TFP to exemplify the most conservative of four tendencies within Latin American Catholicism: the one which "defend[s] ultra-reactionary and sometimes semi-fascist ideas."[16] A recent study pointed out that "TFP draws on a rigid interpretation of Christianity to offer the faithful an all-encompassing ideological justification for what are, in essence, very conservative politics."[17] It has been noted that like religious movements "are beneficial compared to Tradition, Family unit and Property (TFP)" which is too "opposed by the Catholic leadership considering of its beliefs and recruiting procedures."[18] Some analysts run across information technology every bit a fringe grouping within the Latin American Catholic church.[19]

Institutionally, TFPs have been described every bit having a "chameleon-similar identity". When dealing with the church, they draw themselves as a civic association of the laity, and therefore independent of ecclesiastical control; when dealing with civil society, they stress that they are a voluntary association inspired past religious ethics, and therefore non subject to sure civil regulations such as labor laws.[20]

International expansion and cooperation [edit]

TFP is both a national organization and a transnational move which shares fundamental beliefs, goals, publications,[21] and even funding.[22] Shortly after its foundation in Brazil in 1960, the TFP began a program of international expansion, beginning with a "Latin American Congress of Catholicism" in Serra Negra, Brazil, attended past about 350 Brazilians and nearly xx representatives from other countries in Hispanic America.[23] TFP sees this meeting equally the first of its expansion,[24] with the foundation of TFP offices, national TFPs, and affiliated organizations in 29 countries throughout the world, including Argentina (1967), Republic of chile (1967), Uruguay (1967), Paraguay (1967), Republic of peru (1970), Espana (1971), Bolivia (1973), Republic of colombia (1971), Republic of ecuador (1973), Portugal (1974), the United States (1974), Venezuela (1971), Canada (1975), Italy (1976), France (1977), United Kingdom (1980), Germany (1982), South Africa (1983), Australia (1988), India (1992), Poland (1995), Republic of austria (1999), Ireland (2004), Belgium, Costa Rica, Lithuania, the Philippines, and New Zealand.[25] [26] This expansion produced what is claimed to be "the world's largest anticommunist and antisocialist network of Cosmic inspiration."[27]

Although these TFPs described themselves every bit "autonomous anticommunist organizations inspired by the traditional teachings of the Popes",[28] they cooperated finer to advance their social and political agenda. A hitting case occurred in 1981 when 13 TFPs (and related organizations) published a 6-page critique by Oliveira of Francois Mitterrand's Socialist government program to implement what was called "self-managing socialism". They were refused space for the essay by six French daily papers[29] but they did publish it in 44 other major newspapers worldwide.[28] [xxx] The toll of placing each six-page advertisement in The Washington Mail or the Toronto Globe and Postal service was about $100,000.[31] [32]

Argentina [edit]

The Sociedad Argentine republic de Defensa de la Tradición, Familia y Propiedad was established in 1967, cartoon on a group of conservative Catholics who had previously founded the magazine Cruzada, which opposed liberal Catholicism and socialism.[33] In the late 60s the TFP gained the credible support of the Argentine military regime when they chosen for a purge of progressive clergy from the Cosmic Church.[34] The publications of the Argentinian TFP have been described as embodying a discourse of violence legitimating the regime' suppression of civil rights. In 1973 the Buenos Aires provincial police force investigated military training activities conducted by the TFP.[35] Around 1976 or 1977 a Father Vicente was forced to flee to Uruguay with the assistance of the Jesuit Provincial, Jorge Bergoglio (subsequently Pope Francis), after having been threatened by TFP for preaching against the murder of three Pallottine priests and two seminarians.[36]

Brazil [edit]

The Sociedade Brasileira de Defesa da Tradição, Família e Propriedade was founded in 1960 and flourished during conservative opposition to the land reform proposed in Brazil past the government of João Goulart. Goulart's land reform plan was criticized by Plinio Corrêa de Oliveira, the economist Luis Mendonca de Freitas, and reactionary bishops Antonio de Castro Mayer and Geraldo de Proença Sigaud[37] in their 1961 book, Agrarian Reform—A Question of Conscience, which treated private property as a moral absolute.[38] [39] The Brazilian TFP'south campaign against what it termed "socialist and confiscatory land reform"[40] [41] provided the incentives leading to the military coup of 1964 as well as later on repressive legislation.[42] [43] In 1968 the Brazilian TFP gathered two million signatures on a continent-wide petition campaign against Communist infiltration of the Catholic Church[17] [44] which placed information technology in articulate opposition to the mainstream of the Brazilian hierarchy.[45] TFP besides urged the military authorities to arrest Archbishop Hélder Câmara for his back up of land reform.[42] In 1969 Câmara linked the TFP indirectly to the murder in Recife of his aide, Father Antônio Henrique Pereira Neto.[34] [46]

These actions, likewise as TFP's opposition to liberation theology, led to a string of criticism start in 1970 from a number of bishops, including the National Conference of Bishops of Brazil, which saw the TFP equally destroying ecclesiastical unity.[47] Notably, at their 23rd general assembly in 1985 the Brazilian Bishops criticized TFP for its "lack of communion … with the Church in Brazil, its hierarchy, and the Holy Father" and for its "esoteric graphic symbol, the religious fanaticism, and the cult given to the personality of its leader and his mother."[forty] The Brazilian TFP replied the next twenty-four hour period that "justice forbids TFP from accepting equally valid vague and generic accusations like those in the NCBB text. Specific facts and proofs must exist presented."[40] The American TFP attributed the bishops' critique to "the tragic influence of Marxist liberation theology among Brazilian bishops".[40]

The Brazilian TFP split into two factions after the death of its founder in 1995 and a dispute over the rights to the society's proper noun and assets has been progressing through the Brazilian courts. As of 2013 the final conclusion was waiting on action of the Supreme Court.[48] Subsequently an unfavorable court determination in 2004 the remaining, politically active faction formed the Association of Founders of TFP to continue the original expression of their social ideals and to contest the court case.[48] [49] Since this dissever, the Association of Founders has received substantial financial back up from the American TFP.[22] Subsequently, the Association of Founders of TFP formed a new arrangement, the Instituto Plinio Corrêa de Oliveira, which carried out much the aforementioned program as the original TFP.[50] The Institute'south web page provides links to many national TFPs on its listing of affiliated organizations[51] and it, along with its periodical Catolicismo, are the two Brazilian organizations listed as an "Inspired and Related Grouping" on the US TFP's web page.[52]

Chile [edit]

In 1967 a group of conservative Catholics who published the magazine Fiducia, decided to class a Chilean affiliate of the TFP. During the late 60s the TFP circulated a volume claiming the President, Eduardo Frei Montalva, was the Chilean Kerensky. The volume was written in Portuguese by Fabio Vidigal Xavier da Silveira, a director of the Brazilian TFP, translated into Spanish past the Argentine affiliate of the TFP, and distributed in Republic of chile and throughout South America. Vidigal argued that the Christian Democratic party was a tool of the communist plan to socialize Latin America. His book was repeatedly confiscated and the TFP was banned by Frei's Christian Democratic government.[34] [53] They opposed the government of Salvador Allende and welcomed the U.s. sponsored 1973 military insurrection that overthrew his Popular Unity government.[54] [55]

In 1976, during the Pinochet dictatorship, the TFP published a volume maintaining that Catholics are duty leap to resist pastors and clergy who support the hierarchy, peculiarly the defender of human rights Key Raúl Silva Henríquez, who they said was leading the country toward Communism.[56] The Chilean TFP tin can be seen as advocating violence against the "enemies of the truth", particularly those who were seen as tolerating the infiltration of communism.[35] By March the Chilean Bishops' Briefing responded with a formal rebuke of the TFP, maintaining that the bishops have the sole governing responsibility in the Church and that those who participated in this campaign accept "by their actions placed themselves outside the Cosmic Church building".[57] Nonetheless, the TFP continued to have strong influence amid the bourgeois political, military, and economical leadership of Chile, many of whom were present at a 1992 anniversary commemoration of the founding of TFP.[35]

French republic [edit]

The Société française cascade la défense de la Tradition, Famille, Propriété grew out of an part established in 1974 past four Latin American members of TFP to disseminate data regarding TFP in Europe. French associates established the Jeunes Français pour une Civilisation Chrétienne in 1975, which took its present name in January 1977.[58] Its statutes prepare the goals of defending the fundamental principles of Christian Civilisation and opposing the principles of liberal and egalitarian revolution and the communism and socialism which that revolution engendered.[25] With its foundation it established a school, l'École Saint-Benoït, which was closed after ii years amid accusations that it was beingness used equally a center of indoctrination and recruitment.[59]

The social club was described as one of the most agile of the pseudo-Cosmic organizations by The French Assembly's Commission of inquiry into cults.[threescore] The Committee defined as pseudo-Catholic those organizations that appeal to the Cosmic tradition which they maintain against the reforms imposed by Rome. TFP was besides seen to exemplify a mastery of commercial fund-raising techniques, with a network of closely related organizations targeting letters to susceptible recipients.[61] Many critics also come up from Catholic circles. For case, in 2006, the Journal chrétien recalled that "the main grievances confronting the TFP are intellectual swindle, indoctrination, destruction of the followers' personality which are separated from family, cult of the founder, systematic and destructive criticism of all that exists, likewise about finances".[62] An association fighting confronting the sects in the Catholic Church building, "L'envers du décor", considers the TFP as a cult and accuses it of hiding the past of its leaders as well as the "worship of the founder'south personality, mental manipulation, recruitment of young people and other questionable activities that make it look similar many modern cults".[63]

Poland [edit]

TFP co-operates with the Smoothen think tank Ordo Iuris and the Christian Civilization Association [pl].[64] [65] [66]

South Africa [edit]

The Young South Africans for a Christian Civilisation (TFP) was founded in 1984, during the declining years of the apartheid regime, to resist "the liberal, socialist and communist trends of the times"[67] and to provide theological back up for the idea of a natural inequality in society. Early targets of TFP's expansion into S Africa were the Catholic, Portuguese speaking, refugees from newly contained Mozambique. I of its activities was to oppose the paper, New Nation, which had been funded by the Southern African Catholic Bishops Conference, advanced liberation theology, and opposed apartheid but which TFP saw as "communist inspired". TFP sought to undermine the bishops' popular support and appealed, unsuccessfully, to the Pope that he ban the paper. TFP'southward efforts were more successful in providing justification for the authorities's three-calendar month suspension of the newspaper in 1987. The State President and an unnamed government government minister wrote the TFP commending them for supporting the goals of the National Party authorities.[68] The South African bishops issued a strongly worded rebuttal of the accusation that the New Nation was a "communist" newspaper[69] and noted that TFP's critiques ignored the gospel basis of liberation theology.[70]

TFP maintains that they supported the Catholic Bishops' 1952 statement in opposition to Apartheid. They also oppose the excesses of laissez-faire capitalism, but more than then the radically liberal and socialist egalitarianism found in Communism which the Catholic Church defines every bit "intrinsically evil".[ citation needed ] TFP favors natural and harmonious inequalities in an organic order.[71]

United States [edit]

The American Guild for the Defense of Tradition, Family and Belongings was founded in the United States in 1973, stemming from a group who in 1971 had founded a magazine, Crusade for a Christian Culture.[72] [73] This drew from earlier encounters of members of the Brazilian TFP with followers of the American New Right.[74] [75] The American TFP is staffed by 75 full-fourth dimension volunteers and threescore paid employees. Its national headquarters is in Jump Grove, Pennsylvania, with branch offices in McLean, Virginia, Chicago, Illinois, Rossville, Kansas, Lafayette, Louisiana, and Orange County, California.

Its major campaign is America Needs Fatima. Catholic priest James Martin, referring to the American TFP and to the organisation Church Militant commented that "These online detest groups are now more powerful than local churches".[76]

References [edit]

  1. ^ American TFP Frequently Asked Questions #9
  2. ^ "A 'Miracle' Called TFP", New York Times, p. WC7, 17 December 1978
  3. ^ Ability, Margaret (2011), "Transnational, Bourgeois, Catholic, and Anti-Communist: Tradition, Family, and Property (TFP)", in Durham, Martin; Ability, Margaret (eds.), New Perspectives on the Transnational Right, New York: Palgrave-MacMillan, pp. 88–89, ISBN978-0-230-62370-5
  4. ^ Matta, Raúl (2008), "Tradition, Famille et Proprieté: Une enquête sur les " croisés " du XXIe siècle", L'Ordinaire Latino-Américaine (in French) (210): 121–137, doi:10.4000/orda.2642, ISSN 0997-0584
  5. ^ American TFP, 7 April 2008, The Founder
  6. ^ "Disputa por controle da TFP deve ser decidida no STF". Consultor Jurídico (in Brazilian Portuguese). Retrieved eighteen May 2020.
  7. ^ Jurandir Dias (30 April 2020). "IPCO alerta para o perigo da "nova ordem mundial" a ser implantada". Instituto Plinio Corrêa de Oliveira (in Brazilian Portuguese). Retrieved eighteen May 2020.
  8. ^ "Liens". Tradition Famille Propriété (in French). Retrieved 18 May 2020.
  9. ^ "Links to Other TFPs, Inspired and Related Groups". The American TFP . Retrieved 18 May 2020.
  10. ^ Justiça altera estatuto da TFP
  11. ^ Bruneau, Thomas C. (1974), The Political Transformation of the Brazilian Cosmic Church, Cambridge: Cambridge University Printing, p. 227, ISBN978-0-521-20256-5, [TFP] has more often than not ignored the Second Vatican Council and some of its important members have criticized Popes John XXIII and Paul 6 for their leftist leanings. The arrangement has the complete support of a handful of bishops…. The TFP is a alive organization and extremely influential amongst sure sections in the authorities and upper middle-course society. From its inception the TFP diverged from the mainstream of the Church building.
  12. ^ Matta, Raúl (2008), "Tradition, Famille et Proprieté: Une enquête sur les " croisés " du XXIe siècle", L'Ordinaire Latino-Américaine (in French) (210): 125, ISSN 0997-0584
  13. ^ Tornielli, Andrea (4 Oct 2017), "Vatican Insider: inquiries and interviews: The correctio? The method is incorrect: they practice not discuss, they condemn", La Stampa, archived from the original on eighteen May 2019, retrieved xxx September 2019, [Other signatories] are shut to the Tradição, Familia and Propriedade motion, which supported the military authorities in Brazil.
  14. ^ Esteves, Junno Arocho (30 September 2019). "Pope appoints commissioner to oversee religious grouping in Brazil". cruxnow.com . Retrieved xviii May 2020.
  15. ^ enquiries@thetablet.co.uk, The Tablet-w. "Heralds of the Gospel reject papal research as 'illegal'". The Tablet . Retrieved 18 May 2020.
  16. ^ Löwy, Michael (1996), The War of Gods: Religion and Politics in Latin America, Critical studies in Latin American and Iberian cultures, London: Verso, p. 38, ISBN9781859840023
  17. ^ a b Power, Margaret (2011), "Transnational, Conservative, Catholic, and Anti-Communist: Tradition, Family, and Property (TFP)", in Durham, Martin; Ability, Margaret (eds.), New Perspectives on the Transnational Right, New York: Palgrave-MacMillan, pp. 85–105, ISBN978-0-230-62370-5
  18. ^ Lernoux, Penny (1989), People of God: The Struggle for Globe Catholicism, New York: Viking, p. 338, ISBN0-670-81529-two
  19. ^ Lernoux, Penny (1989), People of God: The Struggle for World Catholicism, New York: Viking, p. 338, ISBN0-670-81529-ii, 'The about universal view inside the church of Latin America,' said Thomas Quigley, Latin America adviser to the U.South. Catholic Conference, 'is that TFP represents a fanatical fringe minority of the privileged sectors that is at variance with the authentic tradition of the Catholic Church building.'
  20. ^ Zanotto, Gizele (2007), Tradição, família e propriedade (TFP): as idiossincrasias de um movimento católico (1960-1995) (Doctoral thesis) (in Portuguese), Florianópolis: Universidade Federal de Santa Catarina, pp. 247–248
  21. ^ Power, Margaret (2011), "Transnational, Bourgeois, Cosmic, and Anti-Communist: Tradition, Family, and Holding (TFP)", in Durham, Martin; Ability, Margaret (eds.), New Perspectives on the Transnational Right, New York: Palgrave-MacMillan, p. 100, ISBN978-0-230-62370-5, Transnationalism is central to the TFP and helps to explain the organization'south ability to exist and continue to work some fifty years after information technology was founded.
  22. ^ a b The Foundation for a Christian Civilization, Inc. (Doing business equally The American TFP; America Needs Fatima), Return of Arrangement Exempt From Income Tax (IRS Class 990N), New York: Foundation Eye, {{citation}}: CS1 maint: uses authors parameter (link) 2005 2006 2007 2008 2009 2010 2011 2012 2013. Retrieved 2 February 2015. Approximately $ane,400,000 was transferred to the Associação dos Fundadores de TFP betwixt 2005 and 2013.
  23. ^ Power, Margaret (2011), "Transnational, Bourgeois, Catholic, and Anti-Communist: Tradition, Family unit, and Property (TFP)", in Durham, Martin; Ability, Margaret (eds.), New Perspectives on the Transnational Right, New York: Palgrave-MacMillan, pp. 91–92, ISBN978-0-230-62370-5
  24. ^ Sociedade Brasileira de Defesa da Tradição, Família eastward Propreidade, Um homem, uma obra, uma gesta – Homenagem das TFPs a Plinio Corrêa de Oliveira (PDF) (in Portuguese), São Paulo: Edições Brasil de Amanhã
  25. ^ a b Leroy, Bruno (4 July 2006), ""Tradition-Famille-Propriété": Une secte influente", Journal Chrétien (in French)
  26. ^ Zanotto, Gizele (2007), Tradição, família east propriedade (TFP): as idiossincrasias de um movimento católico (1960-1995) (Doctoral thesis) (in Portuguese), Florianópolis: Universidade Federal de Santa Catarina, pp. 282–284
  27. ^ "The American TFP" (PDF), Cause Magazine, Hanover, PA: The American Society for the Defence force of Tradition, Family unit and Property, 134: [iii], March–April 2015
  28. ^ a b "Self Managing Socialism: Today France — Tomorrow the World [Advertizement]", The Wall Street Periodical, p. nine, i July 1982
  29. ^ "France: The Fist Crushes the Rose [Advertisement]", The New York Times, p. B20, 26 Feb 1982
  30. ^ Oliveira, Plinio Corrêa de (12 Dec 1981), The Double Game of French Socialism: Gradual in Strategy, Radical in Goal , retrieved 19 March 2015
  31. ^ "Ads attack French socialists", The Globe and Mail service (Toronto), 12 Dec 1981
  32. ^ Sherwood, Tom (x December 1981), "Rightist Ad Raps French Socialism", The Washington Post, p. C8
  33. ^ Sociedade Brasileira de Defesa da Tradição, Família e Propreidade, Um homem, uma obra, uma gesta – Homenagem das TFPs a Plinio Corrêa de Oliveira (PDF) (in Portuguese), São Paulo: Edições Brasil de Amanhã, p. 309
  34. ^ a b c Browne, Malcolm Due west. (12 July 1969), "Church building Liberals in Argentina Target of Rightists", New York Times, p. 8
  35. ^ a b c Ruderer, Stephan (2012), "Cruzada contra el comunismo. Tradición, Familia y Propiedad (TFP) en Republic of chile y Argentina", Sociedad y Religión (in Spanish), 22 (38): 79–108
  36. ^ Ivereigh, Austen (2014), The Great Reformer: Francis and the Making of a Radical Pope (Kindle ed.), New York: Henry Holt and Co., locations 2905-2909, ISBN978-1-62779-158-viii
  37. ^ Mutchler, David Eastward., S.J. (1965), "Roman Catholicism in Brazil", Studies in Comparative International Development, 1 (8): 104, doi:10.1007/BF02800577, S2CID 154740430, The 2 bishops constitute the core of the reactionary wing and their position is able to control piddling allegiance from the rest of the Brazilian hierarchy.
  38. ^ Mutchler, David E., S.J. (1965), "Roman Catholicism in Brazil", Studies in Comparative International Development, 1 (8): 104, doi:10.1007/BF02800577, S2CID 154740430, Although occasionally citing an isolated quotation from Pius 11, the book sought back up chiefly from nineteenth-century papal pronouncements.
  39. ^ Reforma Agrária Questão de Consciência (In Portuguese)
  40. ^ a b c d The American TFP's 2007 comments regarding a note on the Brazilian TFP approved by the National Conference of Bishops of Brazil on April nineteen, 1985
  41. ^ A Reforma Agrária socialista east confiscatória – a propriedade privada due east a livre iniciativa, no tufão agro-reformista (In Portuguese)
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  43. ^ Mainwaring, Scott (1986), The Catholic Church building and Politics in Brazil, 1916-1985, Stanford, CA: Stanford University Printing, p. 71, ISBN978-0-8047-1320-7
  44. ^ "Letter to Pope Says Church Harbors Pro-Communists", New York Times, p. 5, 14 September 1968
  45. ^ Bruneau, Thomas C. (1974), The Political Transformation of the Brazilian Cosmic Church, Cambridge Latin American Studies, vol. 2, Cambridge: Cambridge University Press, p. 228, ISBN9780521098489, From its inception the TFP diverged from the mainstream of the Church.
  46. ^ "Priest and Civilian Murdered in Brazil", New York Times, p. vii, 29 May 1969
  47. ^ Mainwaring, Scott (1986), The Catholic Church and Politics in Brazil, 1916-1985, Stanford, CA: Stanford Academy Printing, pp. 171–172, ISBN978-0-8047-1320-seven
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  50. ^ "Quem somos" (in Portuguese). Instituto Plinio Corrêa de Oliveira. Retrieved seven Oct 2019.
  51. ^ "Links de associações afins" (in Portuguese). Instituto Plinio Corrêa de Oliveira. Retrieved 7 October 2019.
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  54. ^ Kornbluh, Peter. Chile and the Usa : declassified documents relating to the military coup, September 11, 1973. [National Security Archive, George Washington University]. OCLC 43915929.
  55. ^ Maxwell, Kenneth; Kornbluh, Peter (2003). "The Other 9/11: The The states and Chile, 1973". Foreign Affairs. 82 (6): 147. doi:ten.2307/20033765. ISSN 0015-7120. JSTOR 20033765.
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  57. ^ Smith, Brian H. (1982), The Church and Politics in Republic of chile: Challenges to Mod Catholicism, Princeton, NJ: Princeton University Press, pp. 338–339, ISBN9780691076287
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  64. ^ Piątek, Tomasz (27 March 2017). "Ordo Iuris i brazylijska sekta. Kim są obrońcy życia od samego poczęcia" [Ordo Iuris and a Brazilian sect. Who are the defenders of life from very conception]. wyborcza.pl (in Shine). Retrieved 20 October 2021. {{cite web}}: CS1 maint: url-status (link)
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  69. ^ SACBC Argument on Attacks on The New Nation (PDF), 20 July 1987, retrieved iii Nov 2015, Tradition-Family-Property …[is] corroborating the view and stance of the National Party, which, equally especially the black community knows, cannot tolerate opposition or alternative views on the realities of South Africa today.
  70. ^ Bishop Reginald Orsmond (March 1989), SACBC Statement on Gospel-based Liberation Theology (PDF) , retrieved 3 November 2015, Tradition, Family unit and Property (TFP) and the mail service-Vatican II Catholic Church building do not speak the aforementioned language. This is especially true when TFP uses the words 'liberation theology'…. To them, liberation theology is a dingy discussion…. Tradition, Family and Holding follows the practise of those in power in South Africa, to employ the word communism as a red herring to besmirch any attempt by those who protestation confronting the manifest injustices of the apartheid system.
  71. ^ John Horvat II, Return to Order: From a Frenzied Economy to an Organic Christian Society–Where Nosotros've Been, How We Got Here and Where Nosotros Need to Become, York Printing, retrieved 21 October 2015
  72. ^ Sociedade Brasileira de Defesa da Tradição, Família east Propreidade, Um homem, uma obra, uma gesta – Homenagem das TFPs a Plinio Corrêa de Oliveira (PDF) (in Portuguese), São Paulo: Edições Brasil de Amanhã, pp. 429–430
  73. ^ American TFP, Who Nosotros Are
  74. ^ Sociedade Brasileira de Defesa da Tradição, Família east Propreidade, Um homem, uma obra, uma gesta – Homenagem das TFPs a Plinio Corrêa de Oliveira (PDF) (in Portuguese), São Paulo: Edições Brasil de Amanhã, p. 181
  75. ^ Power, Margaret (2011), "Transnational, Conservative, Catholic, and Anti-Communist: Tradition, Family unit, and Property (TFP)", in Durham, Martin; Power, Margaret (eds.), New Perspectives on the Transnational Right, New York: Palgrave-MacMillan, pp. 96–97, ISBN978-0-230-62370-5
  76. ^ Bruni, Frank (3 February 2018). "Opinion | The Scariest Catholic in America (Published 2018)". The New York Times . Retrieved 30 January 2021.

External links [edit]

  • Sociedade Brasileira de Defesa da Tradição, Família eastward Propriedade

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Source: https://en.wikipedia.org/wiki/Tradition,_Family,_Property

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