Julio Meinvielle - Wikipedia, the free encyclopedia

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Julio Meinvielle
From Wikipedia, the free encyclopedia

Father Julio Meinvielle (31 August 1905 - 2 August 1973) was an Argentine priest and prolic writer. A leading Roman Catholic Church thinker of his time, he was associated with the far right tendency within Argentine Catholic thinking.

Julio Meinvielle
Born Julio Meinvielle 31 August 1905 Buenos Aires, Argentina Died 2 August 1973 (aged 67) Nationality Education Occupation Known for Argentine Doctor of Philosophy and Theology Priest Writer Maritain Political party

Contents
1 2 3 4 5 6 Background Catholic orthodoxy Antisemitism Later years Inuence References

Notable work(s) From Lammenais to Tacuara Nationalist Movement Opponent(s) Jacques Maritain

Background

Meinvielle studied for his Doctorate in Religion Roman Catholic Philosophy and Theology in Rome and Church soon afterwards became a prolic writer of religious, historical and economic books [1] within the school of Thomism. He came to see history as a process of decline in Catholic values, as determined by three events that he saw as catastrophic i.e. the [2] work of Martin Luther, the French Revolution and the October Revolution.

Catholic orthodoxy
Meinvielle was a staunch critic of what he perceived as slipping standards in Catholic teaching. On this basis he had a well publicized feud with Jacques Maritain during the late 1930s. The conict had begun in 1936 when Maritain visited Argentina for the rst time and was initially well received by a number of [3] leading Catholic gures. As editor of the integralist journal Critero Meinvielle attacked Maritain as the 'advocate of the Spanish Reds', sparking o a war of [4] words between the two. His book From Lammenais to Maritain was actually an attack on the ideas of Jacques Maritain, claiming that Maritain was defending the

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faithlessness of modern society by his endorsement of liberalism.[5] Tracing the origins of Maritain's work to Hugues Felicit Robert de Lamennais as well as that of Marc Sangnier and Le Sillon, he argued that the humanism of these writers [6] was incompatible with the Catholic faith. He took as the basis for his Catholicism bot the works of Thomas Aquinas and the Papal encyclicals Rerum Novarum and Quadragesimo Anno, contrasting them [7] with his twin political hates of liberalism and communism.

Antisemitism
He was also critic of capitalism and Marxism and he sought to draw parallels between the two by arguing that materialism was the basis for both. Instead he sought an economic system based on Roman Catholicism in which consumption regulated production and in which wealth creation was ne as long as the wealth [8] was re-invested. In common with Rodolfo Irazusta he was a stern critic of usury and he blamed this practice on the Jews, citing Werner Sombart as his inspiration [8] for this conclusion. He further contended that Judaism had the destruction of Christianity as its basis and therefore argued that whatever ills befell the Christian world were inherently the fault of the Jews. As part of this critique he repeated the blood libel as well as suggesting that capitalism and communism were both Jewish constructs as part of [9] their plan for world domination. Whilst his ideas owed a lot of the Protocols of the Elders of Zion, Meinvielle did not explicitly endorse that document, as a [9] number of contemporary court cases had found it to be a fraud. He added a Christological dimension to his anti-Semitism by arguing that the grand sturggle between Christianity and Judaism was a parallel to that between Jesus Christ and [7] Satan. He did however feel that it was possible to defeat the Jews by unity and, where necessary, violence, drawing on the notions of Nimio de Anqun that violence in service of 'truth' is justied. To this end he applauded the rise of fascism, for which he saw a Christian [9] mission. He was particularly enamoured of the falangism variant as he was a believer in the virtues of Hispanidad and Spain playing a leading role in the [7] fortunes of Latin America. His 1936 book El Judio distilled these fascist views and gave his thinking an Argentine dimension as he argued Buenos Aires was the archetype of 'Babylon', dominated as he felt it was by international Jewish [10] nancial interests. Politically he was associated with a coterie of young Catholic intellectuals, including Mximo Etchecopar, Ignacio Anzoategui and Matas Snchez Sorondo, [7] who produced the 1937 document Programma Nacionalista. He subsequently

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joined the Nueva Politica group when Snchez Sorondo established it in 1941. [7]

Later years
Meinville taught philosophy at Catholic institutions for much of his life and he [7] would also serve as the chaplain at Santa Casa de Ejercicios. He continued to write widely and from the late 1940s to the 1960s he published three journals, Balcon, Dialogo and Presencia, in which he expressed his religious and political [7] views. Meinville initially supported Edelmiro Julin Farrell and his successor Juan Pern, but began to have doubts about Peronism, feeling that socio-economic concerns had become too prominent at the expense of the initial hard-line nationalism that [7] attracted him. He was particularly critical of Pern's attempts to woo the trade union movement to his side and in 1952 became a leading gure in the Union [7] Fdrale, a post-Pern party of the right. Continuing to be outspoken in his condemnation of those who did not meet his standards, Meinville was nally suspended from the Catholic Church in 1961 by Antonio Caggiano, the Archbishop of Buenos Aires, after he stated that President Arturo Frondizi was a [11] communist agent.

Inuence
Meinvielle's inuence was strong throughout the far right in Argentina. Practically, he served as advisor and spiritual inspiration to the highly [12] However on a wider level he had anti-Semitic Tacuara Nationalist Movement. a deep impact on the nationalist intellectual strand, with the likes of Jordn Bruno [13] Other future government gures such Genta heavily inuenced by his words. as Mario Amadeo, Alberto Baldrich and Samuel Medrano were also inuenced by [14] Similarly Colonel Mohamed Al Seineldn, who was his works to an extent. arrested in 1987 for plotting a military coup also declared himself a disciple of [15] The diplomat Mximo Etchecopar had also written for Meinvielle's Meinvielle. [16] journal Balcn during his formative years. He was also inuential on the Argentine scouting movement as he was founder of [11] the Union Scouts Catlicos Argentinos.

References
1. ^ Graciela Ben-Dror, The Catholic Church and the Jews, 2009, p. 49 2. ^ Graciela Ben-Dror, The Catholic Church and the Jews, 2009, pp. 49-50 3. ^ Carlos Alberto Torres, The Church, society, and hegemony, p. 183

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4. 5. 6. 7. 8. 9. 10. 11. 12. 13. 14. 15. 16.

^ David Lehmann, Democracy And Development, 1992, p. 105 ^ William T. Cavanaugh, Torture and Eucharist, 1998, p. 155 ^ Darrell Jodock, Catholicism contending with modernity, 2000, p. 331 ^ a b c d e f g h i Philip Rees, Biographical Dictionary of the Extreme Right Since 1890, Simon & Schuster, 1990, p. 261 ^ a b Sandra McGee Deutsch, Las Derechas, 1999, p. 225 ^ a b c Sandra McGee Deutsch, Las Derechas, 1999, p. 226 ^ Graciela Ben-Dror, The Catholic Church and the Jews, 2009, p. 51 ^ a b Rees, Biographical Dictionary of the Extreme Right, p. 262 ^ Sandra McGee Deutsch, Las Derechas, 1999, p. 325 ^ Graciela Ben-Dror, The Catholic Church and the Jews, 2009, p. 57 ^ Graciela Ben-Dror, The Catholic Church and the Jews, 2009, p. 94 ^ Graciela Ben-Dror, The Catholic Church and the Jews, 2009, p. 58 ^ Rees, Biographical Dictionary of the Extreme Right, p. 118

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