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Tradition, Family and Property : ウィキペディア英語版 | Tradition, Family and Property Tradition, Family, and Property (TFP) is an international movement of political/civic organizations of Traditionalist Catholic inspiration.〔American TFP (Frequently Asked Questions #9 )〕 The first TFP was founded by Plinio Corrêa de Oliveira in Brazil in 1960, inspired by his 1959 book ''Revolution and Counter-Revolution'' which became the TFPs' foundational text, later supplemented by his 1993 ''Nobility and Analogous Traditional Elites in the Allocutions of Pius XII''. He remained president of the Brazilian TFP's national council until his death in 1995.〔American TFP, 7 April 2008, (The Founder )〕 == Religion, ideology, and structure ==
Some see the movement as more cultural and political than religious. From that perspective it can be seen as opposing its values of Tradition, Family, and Property to the French Revolution's values of ''Liberté, Egalité, Fraternité''. Its worldview has been characterized as an "extreme moralism, against divorce, against Communism, and against change." It has been pointed out that the group's citation of Catholic tradition is selective, drawing on speeches and encyclicals from the most conservative popes, including the 1864 Syllabus of Errors, while the social doctrine of the Church formulated from the pontificate of Leo XIII to the present is deliberately ignored. Löwy's study of the interaction of religion and politics in Latin America used the international TFP to exemplify the most conservative of four tendencies within Latin American Catholicism: the one which "defend() ultra-reactionary and sometimes semi-fascist ideas." A recent study pointed out that "TFP draws on a rigid interpretation of Christianity to offer the faithful an all-encompassing ideological justification for what are, in essence, very conservative politics." It has been noted that similar religious movements "are benign compared to Tradition, Family and Property (TFP)" which is also "opposed by the Catholic leadership because of its beliefs and recruiting procedures." Some analysts see it as a fringe group within the Latin American Catholic church. Institutionally, TFPs have been described as having a "chameleon-like identity". When dealing with the church, they describe themselves as a civic association of the laity, and therefore independent of ecclesiastical control; when dealing with civil society, they stress that they are a voluntary association inspired by religious ideals, and therefore not subject to certain civil regulations such as labor laws.
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