Introvigne, universal expert 

by Miguel Martinez


Actually, Introvigne has a unique past as an expert on everything. In 1984, he wrote a fascinating booklet called Le domande dell'uomo, "The questions of Man", with the relevant answers. The chapter headings show the wide range of his expertise: 

I The person 
II Knowledge 
III Science 
IV Culture 
V Work 
VI Art 
VII Social Life 
VIII Love 
IX Society and Politics 


This type-written booklet, showing Saint George killing a dragon on the cover, clearly shows the poverty of the organization before it discovered the "New Religious Movements" goldmine, and is a "work tool" for Alleanza Cattolica militants teaching "boys and girls aged between fifteen and twenty-two, approaching Alleanza Cattolica and its milieu for the first time". 

The booklet "must not be read aloud" to the end users, but read before training sessions by the trainers. The booklet uses a step-by-step approach to turning trainees into militants, explicitly based on quoting out of context: 

"The kind of language used here is an attempt to get as close as possible to the more tolerable of those works which are currently in favour among young people; the authors quoted are often (as in the case, for example, of Péguy, Bernanos, Simone Weil) subjects who enjoy a certain fame among Catholic youth, and are quoted here in a way which coincides with the meaning of [our] text, although one could raise many objections about their overall way of thinking []. However, the last chapters gradually introduce more definite references to the social doctrine of the Church, and explicit criticism of Liberalism, Socialism and Communism []. 

From a political and social point of view, however, the last pages of this book already provide some conclusions, which can be the first step to later guiding the young person towards texts which are more typical of Alleanza Cattolica." 
 

(Massimo Introvigne, "Le domande dell'uomo" - presentazione ai militanti di Alleanza Cattolica", in Le domande dell'Uomo, 1984)
 


One can well understand how Introvigne may feel a measure of sympathy for cultic methods of indoctrination. Understandably, "it is not advisable to put this text into the hands of the listeners before the end of the seminar". It is also clear that AC considered young Introvigne to be the best person to formulate the ideology of the organization. 

Pre-CESNUR Introvigne was quite clear about the purely ideological concerns, all going back to the "counter-Revolutionary" ideas of Plinio Corrêa de Oliveira, behind his interests: 

"Dr Massimo Introvigne, of Alleanza Cattolica, examined the relationship between abortion and the sexual Revolution, the latter seen as the most aggressive and evident aspect of the post-Communist phase of the revolutionary process which prof. Corrêa de Oliveira calls the Fourth Revolution, and which can be analysed according to the scheme which the same Corrêa de Oliveira suggest in his book Revolution and Counter-Revolution": a revolution of deeds, of ideas, of trends. The problem posed by the sexual revolution does not end with deeds, since the epidemic of pornography and abortion is spread by true untori [imaginary characters in Manzoni's novel, I promessi sposi, suspected of spreading the plague], who propagate these horrors. Why do they do so? Introvigne has tried to provide an answer, taking a look at their masters: the great deniers of morals - Marx, Freud, Nietzsche - who prepared the rediscovery of de Sade; and de Sade introduced a new gnosis which identifies sex as the tool for a return from the evil finiteness of individuality to the original indistinct One. Only an abortionist sex, entirely detached from procreation, can be the tool for this gnostic operation; whereas procreation is hated by the gnostic, it is denied by abortion since birth is on the side of the fall, each time it renews the drama of the birth of individuality. The modern world, Introvigne went on to say, organizes the counter-asceticism of the sexual Revolution in stages which we can identify as pornography (as an infernal initiation for all), pornology (sicence of pan-sexual initiation) and pornocracy, a seizure of power by the priests of sex". 
(Cristianità, May 1980, p. 4)


A sociologist would probably attribute changing sexual mores to such elements as scientific innovation which has led to the use of the pill or to the breakdown of family-based economic enterprises; but then sociology was not part of his university studies, and he prefers to speak of a "pornocratic seizure of power" by Gnostic sex-priests, apparently an early incarnation of his current enemy, the "international anti-cult movement". 

Alleanza Cattolica, though it has suddenly become "libertarian" as far as totalist cults are concerned, has not changed its opinion on repressing private "deviations". Cristianità, after mentioning an article of the same tone by Introvigne (in CristianitภNov.-Dec. 1986), quotes in full a document of the Congregation for the Doctrine of Faith. For example, homosexuals do have a right to work and housing, but: 

"Such rights are not absolute. They can be legitimately limited because of a kind of public behaviour which is objectively disorderly. Sometimes, this will not only be licit but also obligatory, and it will be necesary not only in case of culpable behaviour, but also in the case of individuals who are physically or mentally ill. It is therefore accepted that the State may restrict the practice of rights, for example, in the case of contagious or mentally ill people, in order to safeguard the common good [] There exists no right to homosexuality, and this must not therefore be a foundation for legal claims." 
 
("Alcune considerazioni concernenti la risposta a proposte di legge sulla non-discriminazione delle persone omosessuali", Cristianità, n. 209-210, Sept.-Oct. 1992)
 


This is a regular document of the Vatican, which interests us here only because Alleanza Cattolica quotes it in full as an example of the need for repression of a certain kind of private behaviour. 

The same issue shows a picture of Massimo Introvigne posing in front of a tomb in Ecuador: 

In the cathedral of Quito, Doctor Massimo Introvigne paid homage, on behalf of Alleanza Cattolica, to the tomb of Gabriel García Moreno, the martyr president of Ecuador assassinated in 1875, the victim of sectarian hatred which could not stand his explicit commitment as a Catholic politician" 


Though García Moreno's assassins may have been "sectarians" (i.e. Freemasons), Introvigne was in Ecuador to speak against the existence of "sects", at a conference on "New Religious Movements in Latin America". 

Whatever personal motivations there may be behind these interests, sex and sects are both deeply associated with what the right-wing thinker Plinio Corrêa de Oliveira (as we shall see, the inspirer of Introvigne's 'sociology') calls the "Fourth Revolution" (the first being the Renaissance, the second the Reformation, the third Communism), Satan's final attack on Catholic civilization. 

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