Ini dari web katolik ada miripnya dengan apa yang dikatakan oleh Eric yang boleh dibilang negative terhadap katolik maupun yang lain2 bahwa Jesuitlah yang meneliti tentang katolik selama 150 tahun di daerah Paraguay kalau menurut web ini tujuannya positif kalau menurut yang kontra tujuannya negatif.
Beberapa ahli seperti mengatakan paraguay reduction tidak lain adalah perbudakan karena mereka dipaksa bekerja hasil untuk pusat dan mereka diberi sedikit upah cukup untuk hidup saja.
Ini dianggap cikal bakal komunis.
Yang kalau baca web dari katolik dengan tujuan baik memakmurkan rakyat. sama rata sama rasa.
dan Salah seorang penulis tiga buku terlaris Avro Manhattan mengatakan sebelum tahun 72 kalau kita ke perpustakaan london kita bisa temukan dokumen2 bahwa pelatih Karl Marx, Mou dll adalah orang2 Jesuit juga. Tapi katanya setelah perpustakaan ini dipegang oleh keluarga Rodchild, dokumen2 itu ditarik tidak untuk umum lagi.
www.newadvent.org › Catholic Encyclopedia › R
The economic system of the Reductions
The plan of the Jesuits of forming, with rude tribes of nomads, large commonwealth, separate from the Spanish colonies, and far in the interior of a country but little explored placed before them the difficult problem of making the commonwealth economically independent and self-sustaining. If the Indians were obliged, day by day, to gather their means of sustenance in the forest and on the plain, they would never have heen lifted out of their nomad life and would have remained half-heathens. The financial support of the Crown consisted, for the first reductions, of a moderate appropriation out of the state treasury and of bells and articles for use in the church, and later were reduced to a temporary tax exemption, and a small salary for the missionaries doing parish duty. In the eighteenth century this salary amounted to 300 pesos annually for the cura and his assistant. Consequently the natural resources of the fertile soil had to be exploited, and the Indians, lazy and careless by disposition, had to be trained to regular work.
(1) Conditions of Property
The economic basis was a sort of communism, which, however differed materially from the modern system which bears the same name, and was essentially theocratic. “The Jesuits”, writes Gelpi y Ferro, “realized in their Christian commonwealth all that is good and nothing that is bad in the plans of modern Socialists and Communists.” The land and all that stood upon it was the property of the community. The land was apportioned among the caciques, who allotted it to the families under them. Agricultural instruments and draught-cattle were loaned from the common supply. No one was permitted to sell his plot of land or his house, called abamba, i.e. “own possession.” The individual efforts of the Indians, owing to their indolence, soon proved to be inadequate, whereupon separate plots were set aside as common fields, called Tupamba, i.e. “God’s property” which were cultivated by common labour under the guidance of the Padres. The products of these fields were placed in the common storehouse, and were used partly for the support of the poor, the sick, widows, orphans, Church Indians, etc., partly as seed for the next year, partly as reserve supply for unforeseen contingencies, and also as a medium of exchange for European goods and for taxes (see below). The yield of the private fields and of private effort became the absolute property of the Indians, and was credited to them individually in the common barter transactions, so that each received in exchange the goods he desired. Those abamba plots which gave a smaller yield because of faulty individual management were exchanged from time to time. The herds of livestock were also common property. The caballos del Santo, which were used in processions on festal occasions, were especially reserved. Thus the Reduction Los Santos Apostoles at one time owned 599 of these.