THE SINISTER CONVERGENCE OF KLAUS SCHWAB’S GREAT RESET WITH THE VATICAN AND LIBERATION THEOLOGY
F William Engdahl –
Amid the 2020 global covid lockdowns and economic dislocations it has caused, Klaus Schwab, a previously low-profile founder of a Swiss-based business forum, emerged on the world stage calling for what he called a Great Reset of the entire world economy, using the pandemic as driver. He even published a book in July 2020 outlining his blueprint. It has been rightly called a technocratic society with global top-down central planning. Schwab uses global warming fears and the plight of the world’s poor to justify what is in effect a plan for global totalitarianism where, as the Davos website puts it, nobody will own anything. What is not well-known is the fact that the inspiration for Schwab’s dystopian plans comes from a Catholic bishop whom he met in Brazil in the 1970’s. That bishop links Schwab’s vast globalist network with the powerful political influence of the present Pope Francis .
Far from a traditional Catholic priest, this bishop was known as the “Red Bishop” and endorsed Castro’s Cuba model, as well as the Mao Cultural Revolution in which millions of Chinese were killed or destroyed in a purge of the enemies of Mao. His name was Archbishop Dom Helder Camara of Brazil, the leading early figure spreading the Church movement known as “Liberation Theology” during the 1960s and 1970s.
From Nazi to Communist?
Helder Camara made a transition from the two extremes of the political spectrum. In 1934 Camara was a leading figure in a pro-Mussolini Brazilian clerical fascist movement, Brazilian Integralist Action or Acao Integralista Brasileira (AIB). It was no casual involvement. As a young Catholic Priest Father Camara became part of the Supreme Council of the AIB. By 1936 Camara had become personal secretary of AIB founder, Plinio Salgado, and National Secretary of the AIB. Similar to Mussolini’s fascist Blackshirts or Hitler’s Brownshirts in the 1920s, Brazil’s AIB were the Greenshirts, fielding paramilitary groups who actively and violently attacked communists on the streets during the 1930s in Brazil. When Camara was ordained a priest in the early 1930s he reportedly wore the Greenshirt under his cassock. Later when a Brazilian author wrote a biography of Camara, by then a Bishop, Helder Camara and the Church intervened to prohibit mention of the now famous leftist as an earlier pro-fascist activist, one of the many curious parts of Camara’s history.
By the end of the war, in 1946, Helder Camara had somehow managed to transition from the pro-Mussolini and pro-Hitler fascism of the AIB to a pro-Marxist “progressivism” as Assistant General of the Brazilian Catholic Action, whose youth group, JUC, openly embraced the Castro Cuban Revolution in 1959. In 1963 a faction of the JUC with whom Camara was supportive, the Ação Popular (AP), defined itself as socialist and declared their support for the “socialization of the means of production.” The Catholic group AP adopted statutes which contained praise for the Soviet Revolution and a recognition of “the crucial importance of Marxism in revolutionary theory and praxis.” Dom Helder became Archbishop of Olinda and Recife in the Northeast of Brazil from 1964 to 1985.
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