One of the marks of the true Church is holiness. Pope Francis and the Brazilian hierarchy are in the the process of canonizing Dom Helder Camara who consistently supported every totalitarian regime within his power, from Naziism, to Communism in all its variations. What do we know about this latest “Blessed” on the modernist fast-track to sainthood?
As other blogs have reported recently, Dom Helder Camara, known as the Red Archbishop for his unabashedly pro-marxist stance, is now on the modernist fast-track to post-conciliar sainthood. In these sad times, faithfulness to Church doctrine and practice is stigmatized, while marxist “social justice”, brings calls of “Santo Subito”.
But even though the modernists have trashed the whole process of canonization, it still is a pretty good bellwether to show us where the Pontiff is choosing to lead the Church. Let’s look at a few salient facts of “Blessed” Helder Camara’s life to see if we can discern Pope Bergoglio’s priorities for us.
The following quotes are selectively offered from an article on Dr. Roberto de Mattei’s website, Corrispondenza Romana of April 7 which was kindly provided by Rorate Caeli.
Who was Dom Helder?
He began his public life as a militant in the pro-Nazi movement in Brazil, even wearing its uniform under his robes at his ordination. However, he soon migrated to marxism, where he remained a poster child for marxism, especially in its “catholic” form, liberation theology.
After Paul VI’s Humanae Vitae in 1968, Abp. Helder Camara openly defied the Pontiff, describing his doctrine about contraceptives as “an error destined to torture wives and disturb the peace of many homes.” (6) …
Helder Camara also defended divorce, approving the position of the Orthodox Churches, which “didn’t preclude the possibility of a second religious marriage to those who had been abandoned (by their spouses).” Questioned on whether this would not have justified the secularists, he replied: “What’s the point of singing victory if you are right?
The restless Archbishop also asked loudly for the priestly ordination of women. Addressing a group of bishops during the Second Vatican Council, he asked with insistence: “Tell me, please, if you can find any effectively decisive argument that impedes the admission of women to the priesthood, or is it [just] a male prejudice?”
And it didn’t matter that the Second Vatican Council subsequently precluded this possibility. According to Camara. “We must go further than the conciliar texts where it is in our competence to interpret them”. Yet, the yearning didn’t stop there. In a conference held in the presence of the Council Fathers in 1965, he stated: “I believe that man will artificially create life, and will arrive at the resurrection of the dead and (…) will achieve miraculous results of reinvigoration in male patients through the grafting of monkey’s genital glands.”
Siding with the Soviet Union, China and Cuba
Dom Helder’s concrete taking the sides of Communism (even if sometimes he criticized its atheism) were numerous and coherent.
For instance, his intervention of January 27th 1969 in New York, during the VI Conference of the Catholic Program of Inter-American Cooperation is sadly well-known. It was an intervention so [clearly] siding with international Communism that it won him the epithet “the Red Archbishop”, a nickname afterwards indissolubly linked to his name.
After harshly rebuking the USA and their anti-Soviet policy, Dom Helder proposed a drastic cut to the American armed forces, while asking [at the same time] the USSR to maintain their military capacity in order to confront “imperialism”. Aware of the consequences of such a strategy, he defended himself a priori: “Don’t tell me that such an approach would consign the world into the hands of Communism!” From the attack against the USA, Helder Camara moved onto singing the praises of Mao Tse-Tung’s China, at that time in full “cultural revolution”, causing the death of millions. The Red Archbishop formally requested the admission of Communist China to the United Nations with the consequent expulsion of Taiwan. He finished his intervention with an appeal in favour of the Cuban Dictator, Fidel Castro, at that time busy sustaining bloody guerilla warfare in Latin America. He also asked for Cuba to be re-admitted to the OEA (the Organization of the American States) from which it had been expelled in 1962.…
A Project of Communist Revolution for Latin America
However, perhaps the episode that aroused the most astonishment was the so-called “Comblin affair”.
In June 1968 a bomb of a document was leaked out to the Brazilian newspapers, prepared under the auspices of Archbishop Helder Camara, by the Belgian priest Joseph Comblin, professor at the Theological Institute (Seminary) of Recife. The document proposed, without veils, a subversive plan to dismantle the State and establish a “dictatorship of the people” of a Communist matrix.
Here are some of the points:
Against property. In the document, Comblin, defends a threefold reform – agricultural, urban and the business world – originating with the supposition that private property and, thus, capital are intrinsically unjust. Any use of private property and capital whatever, should be forbidden by the law.
Total Equality. The aim, affirms Comblin, is to establish total equality. Every hierarchy, whether it is in the social-political camp or the ecclesiastical one, must therefore be abolished.
Social Political Revolution. In the social-political camp, this egalitarian revolution supports the destruction of the State at the hands of radical “pressure groups” , which, once they have obtained power, will have to establish a strong “dictatorship of the people” to muzzle the majority, considered “indolent”.
Revolution in the Church. In order to allow this radical minority to govern without hindrance, the document proposes the virtual annulment of the authority of the Bishops, who would be subject to the power of an organ made up only of extremists, a sort of ecclesiastic “Politburo”.
The Abolition of the Armed Forces. The Armed Forces must be dismantled and their weapons distributed to the people.
The Censure of the press, radio and TV. Until the people have arrived at an acceptable level of “revolutionary conscience”, the press, radio and TV must be strictly controlled. The elite who are not in agreement with this must leave the Country.
The People’s Courts. Accusing the Judiciary Power of being “corrupted by the bourgeoisie”, Comblin proposes the institution of “extraordinary courts of the people” to apply the summary rite against those who oppose this revolutionary wind.
Violence. If by chance it were not possible to accomplish this subversive plan through normal means, the professor from the Seminary in Recife considered the recourse to arms legitimate, in order to establish manu militari, the regime he had theorized.
The Support of Helder Camara
The “Comblin Document” had the effect of an atomic bomb in Brazil. In the midst of the heated polemics that followed it, Father Comblin, did not deny the authenticity of the document, but said that it was “only a rough draft” (sic!). The Curia in Olinda-Recife, for its part, admitted that it came from the diocesan Seminary, specifying however, that “it is not an official document.” (another sic!).
Interpreting the legitimate indignation of the Brazilian people, Professor Plinio Correa de Oliveira, wrote at that time, an open letter to Monsignor Helder Camara, published in 25 newspapers. We read in the letter: “I am sure of interpreting the sentiment of millions of Brazilian people, in asking Your Excellency to expel from the Theological Institute in Recife and from the Archdiocese itself, the agitator who takes advantage of the priesthood to stab the Church, and abuse Brazilian hospitality by preaching Communism, dictatorship and violence in Brazil.”
Helder Camara replied evasively: “Everyone has the right to dissent. I simply hear all opinions.” But at the same time, he confirmed Father Comblin in his office as professor of the Seminary, backing him with his Episcopal authority . In the end, the Brazilian government revoked the Belgian priest’s residence permit and he had thus to quit the country.
Monsignor Helder Camara is also remembered as one of the champions of the so-called “Liberation Theology” condemned by the Vatican in 1984.
Dom Helder’s co-national, Leonardo Boff sums up his theology: “What we are proposing is Marxism and historical materialism in theology.”
A book was dedicated exactly to this theme and recently published in Italy by Cantagalli “Liberation Theology: a lead life-jacket for the poor.”
Friend of the Poor and of Freedom?
Perhaps the biggest falsehood about Helder Camara is the one that presents him as a friend of the poor and defender of freedom.
The title, defender of freedom fits very badly on one who sang the praises of some of the bloodiest dictatorships that constellated the 20th century; first Nazism, and then Communism in all of its variants: Soviet, Cuban, Chinese…
Most of all, however, the title friend of the poor does not fit at all one who sustained regimes that have caused such terrifying poverty, described by the then Cardinal Ratzinger as “the shame of our times.”
From the above synopsis of “Blessed” Helder Camara, we can see how well he personifies many of our modernist hierarchy’s goals. It should be interesting to see what Camara will be patron saint of – Liberation Theology? Womyn priests? Or will it be artificial life? Or zombies? You may laugh at that last, but it is no more ludicrous to have a “saint” of zombies than it is to have a “saint” of liberation theology or womyn priests for that matter. In the darkness of their hearts, they have lost the concept of sanctity along with the sense of sin.
Remember, pray the Rosary and confound the devil!
~ evensong ~