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by Miguel
Martinez
When Introvigne used to
hate "cults" and like "apostates"
Alleanza
Cattolica radically changed its views on cults at the end of 1985. Rather
more difficult to establish is whether Introvigne did too, for the simple
reason that Introvigne hardly ever touched the issue before that year.
However, we have seen how AC and Introvigne are virtually synonymous: AC's
current line on "apostates" and the use of the word "setta" (sect or cult)
are today identical with Introvigne's, and no writing by Introvigne before
1985 shows the slightest deviation from the party line on any of the issues
he did deal with at the time; so I believe we can freely compare writings
on the subject by Introvigne today with those by AC authors before 1985.
In any case, there is an article by Introvigne himself, previous to the
great shift of the mid-Eighties. In 1985 he wrote one of his first essays
on what he definitely would not have then called a "New Religious Movement",
the Jehovah's Witnesses. (I Testimoni di Geova: un profetismo gnostico
in Quaderni di Cristianità, Spring 1985, p. 20 ff.).
The opening paragraph of this nineteen-page article speaks for itself:
"A privileged witness:
Raymond Franz
Literature on the Jehovah's
Witnesses already includes the often worrying testimonies of people who
have left this cult [setta] to join the Catholic Church, like Günther
Pape, or some Protestantic group, such as William J. Schnell, George Terry,
Richard Cotton, John Bevins or William Cetnar. The book Crisis of Conscience
by Raymond Franz, published in the United States in 1983, however, offers
for the first time the testimony of a member of the Governing who, after
having been part of the Governing Body - the supreme government of the
Jehovah's Witnesses, considered to be the channel for communication between
God and his people - left the organisation and took a critical attitude
towards the cult [setta]" |
The word "setta" (like the rather offensive
"protestantico") occurs again twice in the following paragraph, and many
more times in the text. On the following page (p. 21), Introvigne has something
quite kind to say about what he would doubtless later have labelled as
the "atrocity story" of a "professional enemy":
"Therefore, on May 22,
1980, Raymond Franz resigned from the Governing Body, to which he had belonged
for nine years, and discovered he had to start a new life, without any
personal experience or academic deree, since he had devoted all of his
previous existence to activity as a full-time Jehovah's Witness." |
On p. 22, we even read the following:
"The personal events
of Raymond Franz' life have an interest which goes beyond the individual
case of the author of Crisis of Conscience, since they bring out
the cultic spirit [spirito di setta] which inspires the entire organisation
of the Jehovah's Witnesses and which drives them to strike out systematically
and ferociously against any inside dissenter, without feeling the need
to provide arguments or explanations. His is certainly a partial view;
however, on the basis of the documents which he presents any reader with
some experience of law will find it hard not to share the conclusion that
'every right is on the side of the accusers, and the accused
have no rights at all" |
Introvigne tells us what the "cultic spirit"
(spirito di setta) is all about:
"On the contrary, the
law and the court system inside the Jehovah's Witness organisation, show
the cultic spirit in its most typical character, which consists of denying
explanations to members and in imposing decisions which have no rational
motives and are not argued rationally" (p. 23) |
The cultic spirit and totalism go hand in
hand; Introvigne compares Jehovah's Witnesses with Communism and National-Socialism:
"Gnostic totalitarianism
- as the organisation Raymond Franz describes 'from the inside' shows -
appears no less clearly in the cult [setta] of the Jehovah's Witnesses,
the structure of which is a seminarium and a model of totalitarian
organisation, basew on millennialist beliefs, which claims to grow and
impose itself on the world by constantly increasing its 'converts" (p.
38) |
We have already seen what Introvigne now has
to say about "apostates". Nine years later, Introvigne, writing in the
right-wing daily Il Secolo d'Italia (Massimo Introvigne, "I nuovi
movimenti religiosi", Secolo d'Italia, 22 nov. 1996), would say:
"Just because of the
totally offensive meaning which the word 'cult' [setta] has taken
on, a synonym for public opinion with a socially dangerous group, university
studies on this issue have by now largely abandoned it, replacing it with
the more neutral expression 'new religious movement' and 'new religion'" |
Introvigne of course is quite right on the
perils of a loose use of the term: in its pre-CESNUR days, Cristianità
used to speak of "la setta comunista" and even "la setta abortista".
Just like the more recent version, the
early Mr Introvigne was not working separately from his organization. Not
long before Introvigne's attack on the "Jehovah cult"; the March-April
1984 issue of Cristianità devoted a full page to a meeting
"also promossa by Alleanza Cattolica", on "A cultic [settaria] presence
in Sicily: Jehovaism", and held in Palermo. Introvigne of course, not yet
being an expert on the issue, was not among the speakers. "Apostates" plaid
a leading role in the meeting:
"Testimonies of pain
for so many victims of Jehovaism, and a feeling of liberation for having
left the Jehovaist organisation, were expressed by three former members
of the cult [setta], who, describing their own stories, showed how
it is always the weakesst who fall into the trap of psychological suggestion,
of a new Manicheism and of feelings of hatred for all those who are not,
and above all for those cannot be, initiated"
("Una presenza settaria
in Sicilia: il geovismo", in Cristianità, March-April 1984,
p. 8) |
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In another conference (again, Introvigne is
not listed among the speakers), held in Massa Carrara in 1983 "to deal
with the expansion of the cult", Alleanza Cattolica pointed out how Jehovah's
Witnesses use their theology for purposes of practical exploitation:
"One interesting feature
of the 'practice' of the Jehovah's Witnesses is how they manage to finance
their propaganda operations: having laid down the principle that the follower
belongs entirely to the association, they have succeeded in setting up
a publishing venture which can count on virtually free labour, with some
very obvious advantages in terms of profit!".
("Un convegno
di studi sul geovismo", in Cristianità, April 1983, p. 12) |
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On April 25, 1985, as Cristianità
proudly referred under the usual heading of "the good fight" (Cristianità,
May 1985, n. 121, p. 13), AC organized a meeting in Matera on "Catholic
Truth and the Jehovaist cult" (Verità cattolica e la setta geovista).
Speakers included Ernesto Zucchini, later involved in CESNUR; but also
"The testimonies of two
former members of the cult [setta]: Dr Achille Aveta, who some years ago
left the Jehovah's Witnesses, an organisation which he had belonged to
since his childhood, denouncing in the doctrinal forgeries and the totalitarian
nature of the Jehovaist structure, and Dr Walter Palmieri, whose speec
showed the difficulties in the path back to Catholic truth for those -
and they are many - who leave the cult [setta]" |
In the afternoon, a professor of law touched
an issue which Introvigne would find untouchable only a few years later:
the legal aspects of the rules of the Jehovah's Witnesses.
In the June-July 1985 issue of Cristianità,
Alleanza Cattolica was still organizing meetings denouncing Satanic cults
("Il demoniaco luogo teologico, fenomeno sociale, categoria storica", in
Turin, June 11, 1985; although Introvigne lives in Turin, he is not mentioned
in the article).
"The journalist Gianluigi
Marianini presented the results of his inquiries into the worrisome presence
of Satanists in Turin […] and showed how an increasing number of
people are led into Satanic cults [sette sataniche] from apparently
harmless astrological circles, through magic and spiritualism" |
Any reader of Introvigne's writings will recognize
all the marks of the "anti-cult movement" - "sensationalizing journalists",
"confusion between different kinds of new religions" and the "abusive use
of the term cult" - in one paragraph.
Introvigne, apparently not yet an "expert"
on such matters, was not a speaker at either of these meetings.
Only a few years later, Introvigne could
proudly boast that he was one of the few non members to be regularly invited
to attend black masses in Turin (Maria Grazia Cutuli, "Il diavolo è
fra noi", Epoca, 28.9.93),.
Perhaps rightly, the scholar Introvigne
in recent years defended the Catholic pentecostal-charismatic group Renewal
in the Spirit against the accusation of being a cult (Cristianità,
n. 269, Sept. 1997, p. 9); however, in the same issue of the same magazine,
the believer Introvigne holds the introductory speech at a convention
of the same organization, called "When the Son of Man Returns, Will
He Still Find Faith in the World?"
Things were quite different back in 1977,
when the May issue of Cristianità devoted an article to the
same group. The author of course was not yet Introvigne, but Pellegrino
Costa.
The quotation marks in the title say everything:
"'Catholic' pentecostalism - towards 'tribalization' of the Church?" ("Tribalization"
being an oblique reference to Plinio Corrêa de Oliveira's notion
that the Church in Latin America was being "tribalized" by progressive
missionaries). Typically, the essay starts out with the words:
"In the third Italian
edition of the essay Revolution and Counter-Revolution, the author,
Plinio Corrêa de Oliveira, identifies 'Catholic' pentecostalism as
one of the symptoms of the Fourth Revolution inside the Church" |
Catholic pentecostals are compared to a long
list of ancient heresies and associated with the US drug culture of the
'60s. Finally, they are diabolical:
This, in brief, is the
pentecostal doctrine: destroying reason and rejecting the guidance of the
Church, however, means falling prey to imagination and to diabolical deception,
which is always present. Thomas Aquinas teaches that the devil can act
on man's imagination and outside senses, can operate prodigies thanks to
the excellence of his angelical nature, and can induce perceptible tenderness
and sweetness in order to lead uncautious souls to perdition. Pentecostalism,
with its irrational manifestations and superstitious rites, certainly favours
this operation by the devil on its followers" (p. 7) |
Very obviously, an enormous change in Introvigne's
thinking took place somewhere between 1985 and 1988, when Introvigne was
already expressing the same conspiracy theories about the "anti-cult" movement
he still holds today.
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