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| ], Founder of Opus Dei: "Work is the way to contribute to the progress of society; even more, it is a way to holiness."]] | |||
| The '''Prelature of the Holy Cross and Opus Dei''', commonly known as '''Opus Dei''' (] for "The Work of God") or '''the Work''', is a controversial ] organization founded in 1928 by the Roman Catholic priest ]. In 1982, Opus Dei was made into a ] by ] through the Apostolic Constitution ''Ut Sit'', and remains the only such prelature in Catholic Church. Since then its ] in Rome has presided over a prelature whose boundaries are defined by Opus membership rather than the usual geographical boundaries. It now coexists with episcopal dioceses as an official part of the Church's ]. Opus Dei originally comprised only celibate numerary members, but now admits non-celibate supernumerary members, numerary-assistants (who are all women), associates and has numerous co-operators. Opus Dei has approximately 85,000 members worldwide. | |||
| Opus Dei's central teachings are that "everyone is 'called' to become a ]" and that "ordinary life is a path to sanctity." ] strongly support what they see as Opus Dei's innovative teaching on the sanctifying value of work, its loyalty to the Catholic Church, and its enabling individual Catholics to sanctify the secular world. | |||
| Since its foundation Opus Dei has been subjected to criticism and opposition from both inside and outside the Roman Catholic Church. The ] were among its most vehement early critics, the most famous of which was former Jesuit and theologian ]. Opus Dei's opponents point to its secrecy, its clandestine financial dealings, its elitism, its ultraconservatism, its support for the extreme right-wing in politics, its misogyny, and its cult-like recruitment regime. In his 2005 research, Catholic Vaticanologist ] stated that there are two Opus Deis, an Opus Dei of reality and an Opus Dei of myth. According to Allen, most of these myths grew from a misinterpretation of Opus Dei's newness. In 1994, Dr. ], a sociologist of religion and conservative Catholic scholar, stated that Opus Dei had been the target of secularists intolerant of what he saw as a "return to religion" in society. In his view, Catholic liberals and certain ex-members had unfairly stigmatized Opus Dei. Many Catholics invoke the ] in order to explain Allen's description of Opus Dei as the most controversial force in the Catholic Church. Ultimately Opus Dei remains the subject of much political criticism both inside and outside the Catholic Church. | |||
| ==Foundation, mission, and name== | |||
| ] | |||
| Opus Dei was founded by a Roman Catholic priest, ], on ] ] in Madrid, Spain. According to Escrivá, on that day he "saw Opus Dei". <ref></ref> Throughout his life, Escrivá maintained that the founding of Opus Dei had a "supernatural character." | |||
| In Escrivá's own words, the mission of Opus Dei is: | |||
| : "to help those Christians who… form part of the very texture of civil society to understand that their life… is a way of holiness and apostolate. The one and only mission of Opus Dei is the spreading of this message which comes from the Gospel. And to those who grasp this ideal of holiness, the Work offers the spiritual assistance and the doctrinal, ascetical and apostolic training which they need to put it into practice."<ref>{{cite web| url=http://www.escrivaworks.org/book/conversations/point/60| title=''Conversations'' 60| first=Josemaría| last=Escrivá| accessdate=2006-05-16}}</ref> | |||
| Leaders of Opus Dei describe the organization as a Catholic teaching entity.<ref>Escrivá says it is a "great catechesis." See also "Ways of Opus Dei" ''Time Magazine.''</ref> Escrivá gave the organization the name "Opus Dei", which in Latin means "The Work of God". Years later, Escrivá's vision of Opus Dei would be confirmed by Pope John Paul II, who stated that Escrivá had founded Opus Dei ''ductus divina inspiratione,'' led by divine inspiration.<ref>{{cite web| url=http://www.newadvent.org/cathen/06689x.htm| title=Actual Grace| work=Catholic Encyclopedia| accessdate=2006-05-16}}</ref> In the view of Cardinal Joseph Ratzinger (now ]) given in 2002, the name chosen by Escrivá evinces "this fact": that the naming was not Escriva's work but God's Work, ''Opus Dei'', and further, that "Escriva was only an instrument with which God had acted." | |||
| The official theological views of the Catholic authorities continue to be opposed both inside and outside the Church. In ''Saints and Schemers: Opus Dei and its Paradoxes'', Prof. Joan Estruch, the Research Director of the Department of Sociology at the Universitat Autònoma de Barcelona, adopts a sociological position. For Estruch, rather than being the result of divine action, Opus Dei, is the work of Escrivá himself, whose goals and motivations changed according to the society and historical context in which he lived. At one point, he simply sought to modernise Spain.<ref>Thus, according to Estruch, Opus Dei became both conservative in doctrine and modern in its work ethic. On the other hand, ] scholar, Fr. James V. Schall, Professor of Political Science at Georgetown University, says that Estruch's work is subjective, arbitrary and unscientific. Schall gives as an example Estruch's claim that priests enter the seminary only to improve their lot. </ref> | |||
| ==Message and spirituality: an overview== | |||
| {{main|Teachings of Opus Dei}} | |||
| ] In his Apostolic Constitution ''Ut Sit'',<ref>{{cite web| url=http://www.ewtn.com/library/CURIA/CBISUTSI.HTM| title=Ut Sit the Apostolic Constitution| author=John Paul II| accessdate=2006-05-15}}</ref> John Paul II declared that "this Institution has in fact striven, not only to illuminate with new lights the mission of the laity in the Church and in society, but also to put it into practice; it has also endeavored to put into practice the teaching of the ], and to promote at all levels of society the sanctification of ordinary work, and by means of ordinary work." | |||
| "The message of St Josemaría," says ], Prefect of the Congregation for the Causes of Saints, "belongs to the perennial patrimony of the Church." The following are the main features of Escrivá's spiritual teachings, the core message of Opus Dei.<ref>{{cite web| url=http://www.opusdei.us/art.php?p=12224| title=What is Opus Dei? Message| accessdate=2006-05-16}}</ref> | |||
| ;Holiness in ordinary life | |||
| :All Christians are called to a life of holiness. "The majority of Christians," Escrivá writes, "should sanctify themselves in the world, through ordinary work." Thus they follow ] who worked as a ] and lived as a son in a Jewish ] in a small village for 30 years. <ref>{{cite web| url=http://www.escrivaworks.org/book/christ_is_passing_by/point/14| title=Christ is passing by - Christ triumphs through humility - Number 14| accessdate=2006-05-27| first=Josemaría| last=Escrivá}}</ref> | |||
| ;Sanctifying work | |||
| :Whatever work<ref>{{cite web| url=http://www.answers.com/work&r=67| title=work: Definition, Synonyms and Much More From Answers.com| publisher=Answers.com| accessdate=2006-05-18}}</ref> Christians do is to be done with a spirit of excellence as an effective service for the needs of ]. Their work then becomes a fitting offering to God. In his work of service, Jesus Christ "did all things well" (Mk 7:37).<ref>{{cite web| url=http://www.escrivaworks.org/book/friends_of_god/point/56| title=Friends of God - Working for God - Number 56| accessdate=2006-05-27| first=Josemaría| last=Escrivá}}</ref> | |||
| ;Love for freedom | |||
| :Christians should love personal freedom, both their own and that of all men and women. God the Son himself, on becoming ] took on human freedom, and with his free choices he redeemed us through ''love'': As man, he freely obeyed his Father's will throughout his whole life, even "unto death, even death on a cross" (Phil 2:8).<ref>{{cite web| url=http://www.escrivaworks.org/book/friends_of_god/contents/2| title=Friends of God - Freedom, a Gift of God| accessdate=2006-05-27| first=Josemaría| last=Escrivá}}</ref> Because he wants to, each one directs his life towards eternal union or separation with God, the two ultimate roads of life.<ref>{{cite web| url=http://www.escrivaworks.org/book/friends_of_god/point/130| title=Friends of God - In the Footsteps of Christ - Number 130| accessdate=2006-05-15| first=Josemaría| last=Escrivá}}</ref> | |||
| ;Prayer and mortification | |||
| :], the essence of sanctity, is nurtured by constant child-like ], assisted by norms of piety<ref>{{cite web| url=http://www.ewtn.com/library/SPIRIT/OPUSLIFE.TXT| title=Opus Dei, In Everyday Life| first=Michael| last=Pakaluk| format=TXT| accessdate=2006-05-15}}</ref> that include love for the ], frequent confession,<ref>{{cite web| url=http://www.scborromeo.org/ccc/para/1458.htm| title=Catechism of the Catholic Church paragraph 1458| accessdate=2006-05-15}}</ref> reading ], and devotion to the ]. ], "prayer of the senses," is especially done through a sporting struggle to practice all the human ]s out of love.<ref>{{cite web| url=http://www.escrivaworks.org/book/the_way/point/813| title=The Way - Little things - Number 813| accessdate=2006-05-15| first=Josemaría| last=Escrivá}}</ref> "'Great' holiness consists in carrying out the 'little duties' of each moment."<ref>{{cite web| url=http://www.escrivaworks.org/book/the_way/point/817| title=The Way - Little things - Number 817| accessdate=2006-05-15| first=Josemaría| last=Escrivá}}</ref> These actions are co-offered in the Holy ], the same redeeming ] of Jesus on the ], and the centre and root of a Christian's life. | |||
| ;Charity and apostolate | |||
| :Christians are to give the highest importance to the virtue of ]:] understanding, compassion, courtesy, helping the needy, and fraternal correction. Love is orderly and should start with one's duties. Charity entails ], leading people to God, the source of peace and joy. <ref>{{cite web| url=http://www.escrivaworks.org/book/friends_of_god/contents/14| title=Friends of God - The Strength of Love| accessdate=2006-05-27| first=Josemaría| last=Escrivá}}</ref> | |||
| ;Unity of life | |||
| :A Christian who seeks God not just in church, but also in the most material things has no double life. Instead, he has a "unity of life" — a profound union with Jesus Christ, both fully God and fully man, one person in whom divine power is fused with ordinary human activity. Thus, a Christian's work becomes God's redeeming work, ''opus Dei.'' Despite all his defects, which with God's help he humbly strives to uproot, he becomes more and more ''alter Christus, ipse Christus'', another Christ, Christ himself.<ref>{{cite web| url=http://www.escrivaworks.org/book/christ_is_passing_by/point/104| title= Christ is passing by - Christ's presence in christians - Number 104| accessdate=2006-05-15| first=Josemaría| last=Escrivá}}</ref> | |||
| According to Escrivá, the foundation of the Christian life is one's "divine filiation."<ref>{{cite web| url=http://www.josemariaescriva.info/index.php?id_cat=38&id_scat=36| title=Children of God| accessdate=2006-05-15| first=Josemaría| last=Escrivá}}</ref> Divine filiation is the Christians' fundamental state as "partakers of the divine nature" (2 Pt 1:4), being children of God in Christ, the deep awareness of which brings about immense happiness:<ref>{{cite web| url=http://www.escrivaworks.org/book/furrow/point/61| title=Furrow - Cheerfulness - Number 61| accessdate=2006-05-15| first=Josemaría| last=Escrivá}}</ref> "Joy comes from knowing we are children of God."<ref>{{cite web| url=http://www.escrivaworks.org/book/friends_of_god/point/108|title=Friends of God - Humility - Number 108| accessdate=2006-05-15| first=Josemaría| last=Escrivá}}</ref> Opus Dei, Escrivá says, is "a smiling asceticism."<ref>{{cite web| url=http://www.escrivaworks.org/book/friends_of_god/point/146| title=Friends of God - Getting to know God - Number 146| accessdate=2006-05-15| first=Josemaría| last=Escrivá}}</ref> | |||
| Vatican experts say that the founder of Opus Dei "is like a figure from the deepest spiritual sources," possessing "the temper of a ]." <ref>The quotes are from two unnamed ''periti'' or official Vatican theological experts who analyzed Escrivá's work in connection with the process of his beatification (''Documentation Service'' 5, 3, March 1992). See also Fabro, Cornelio, ''Temple de un Padre de la Iglesia'', Rialp 2002.</ref> On the other hand, in ''Opus Dei in the United States'', Associate Editor of America Magazine, ] ] (1995), belittles the maxims found in Escrivá's '']''. He says these range "from traditional Christian pieties...to sayings that could easily have come out of ''Poor Richard's Almanack''." Indeed, Escrivá was a polarizing figure in the Catholic Church. | |||
| ==Institutional structure== | |||
| ===Catholic personal prelature=== | |||
| ] | |||
| John Paul II established Opus Dei as a personal prelature of the Catholic Church on ] ]. This legal framework, the Pope said, is "perfectly suited" to Opus Dei's "true nature and theological characteristics": a unified, secular, international body of priests and lay people, both men and women, sharing the same vocation with no distinctions, under the governance of one head. Being a part of the Church's hierarchical structure, like a ], indicates that Opus Dei is an integral part of the Church itself, and not a mere product of voluntary association. <ref>See Fuenmayor, Amadeo; Gomez-Iglesias, Valentin; & Illanes, Jose Luis. ''The Canonical Path of Opus Dei''. Four Courts Press 1996. This source is the basis of the canonical analysis in this section on Opus Dei's prelatic status.</ref> | |||
| However, critics, like ], the longtime religion editor and senior writer for '']'', observe that Opus Dei through its juridical status has become independent from Catholic Church authority, a "church within the Church."<ref>{{cite web| year=10/02/2002 | url=http://bulletin.ninemsn.com.au/bulletin/eddesk.nsf/All/FFCE5D9C810F6C1BCA256C44001ACCC7| title=Opus Dei in the open| accessdate=2006-05-16| publisher=The Bulletin}}</ref> On the part of the ], Msgr. ] of the ] says that there were "abundant replies" of support from the 2000 bishops who were consulted for this decision. ]s, similar to dioceses and military ordinariates, are under the governance of the Vatican's Congregation for Bishops. These 3 types of ecclesiastical structures are composed of ''lay people served by their own secular clergy and prelate''. Unlike dioceses which cover territories, personal prelatures —like ]s— take charge of ''persons'' as regards some objectives regardless of where they live. As to "what the law lays down for all the ordinary faithful," the lay members of Opus Dei, being no different from other Catholics, "continue to be ... under the jurisdiction of the diocesan bishop," in the words of ''Ut Sit''. <ref>These secular structures are very different from religious orders, which are under the Congregation for the Religious, and which take charge of nuns, monks, friars, religious priests, and lay orders that follow religious practices.</ref> As jurisdictional circumscriptions, personal prelatures were set up by the ] to enable the Catholic Church to organize itself better in addressing specific pastoral objectives. | |||
| ===Vocation=== | |||
| {{main|Opus Dei: Admission and incorporation}} | |||
| ] | |||
| In "Vocation to Opus Dei as Vocation in the Church," ] (''Opus Dei in the Church'' 1994) says that within the baptismal vocation of all Christians to become holy, the Catholic faithful of Opus Dei have a specific vocation of spreading the knowledge of the ] while they strive to sanctify their work. Opus Dei members, he says, have "one vocation," because they are called to have the same apostolic aim, practice the same spirit and ascetical means, and receive the same training. Due to this "oneness of vocation," Ocariz says Opus Dei has the atmosphere of a Christian family, where the faithful call the prelate "the Father." | |||
| Because the vocation is the same for all the faithful, there are no degrees of membership. There are, however, different ways of living that same Christian vocation, according to the different circumstances of each one: married, single, healthy or sick, etc. Unlike religious or consecrated persons, the members of Opus Dei are incorporated into the prelature by means of private ]s and not ]s. To be ], one must freely ask to do so, convinced that one has received a vocation. | |||
| ===Membership=== | |||
| :''Main articles: ], ], ]'' | |||
| Currently, Opus Dei has approximately 85,000 members worldwide, which are made up of several different types of membership: | |||
| ''']''', the largest type, currently account for about 70% of the total membership. Typically, supernumeraries are married men and women who have conventional careers and lead traditional family lives. Supernumeraries often devote a portion of their day to prayer, in addition to attending regular meetings and taking part in activities such as retreats. Due to their career and family obligations, supernumeraries are not as available to the organization as the other types of members, but they typically contribute financially to Opus Dei, and they lend other types of assistance as their circumstances permit. Unlike other types of members, supernumeraries are not required to be celibate, and they typically do not practice ]. | |||
| ] | |||
| ''']''', the second largest type of members of Opus Dei, comprise about 20% of total membership. Numeraries are celibate members who usually live in special centers run by Opus Dei. Both men and women may become numeraries, although the centers are gender-segregated, with very only minimal contact between male and female numeraries. Numeraries are required to be celibate, and are encouraged to practice mortification. Numeraries generally have conventional careers and devote the bulk of their income to the organization. | |||
| ''']''' are unmarried, female members of Opus Dei. Like the numeraries, they live in special centers run by Opus Dei. Unlike numeraries, the numerary assistants do not have conventional jobs outside of the centers-- instead, their professional life is dedicated to looking after the domestic needs of the centers. Numerary assistants are required to be celibate, and they generally practice mortification. | |||
| ''']''' are unmarried, celibate members who typically have family or professional obligations. Unlike numeraries and numerary assistants, the associates do not live inside the special Opus Dei centers. | |||
| The '''Clergy of the Opus Dei Prelature''' are priests who are members of Opus Dei and are under the jurisdiction of the Prelate of Opus Dei. Typically, they are numeraries or associates who ultimately joined the priesthood. | |||
| The ''']''' is the association of priests associated with Opus Dei. Part of the society is made up of the clergy of the Opus Dei prelature-- members of the priesthood who fall under the jurisdiction of the Opus Dei prelature are automatically members of the Priestly Society. Other members in the society are traditional diocesan priests--- clergymen who remain under the jurisdiction of a geographically-defined diocese. Technically speaking, such diocesan priests have not "joined" Opus Dei membership, although they have joined a society that is closely affiliated with Opus Dei.<ref></ref> | |||
| The ''']''' are those who, despite not being members of Opus Dei, collaborate in some way with Opus Dei-- usually through praying, charitable contributions, or by providing some other assistance. Cooperators are not required to be celibate or to adhere to any other special requirements. Indeed, cooperators are not even required to be Christian. <ref></ref> | |||
| ===Instruction and training=== | |||
| A Christian becomes a saint, according to Opus Dei's founder, through God's grace and ], and through the use of some principal means of sanctification: (1) ''interior life'', activities turned into contemplation, which Jesus Christ calls "the one thing necessary" (Lk 10:42), and (2) ''doctrinal training'', a well-reasoned understanding of God and his ordered work as revealed in the Catholic faith, now presented by ] as the religion of the ] (the Word: meaning and reason). Escrivá says one cannot love someone who is not known. Thus Escrivá says Christians should have "the piety of children and the sure doctrine of theologians."<ref>{{cite web| url=http://www.escrivaworks.org/book/christ_is_passing_by/point/10| title=Christ is passing by - Christ's presence in christians - Number 104| first=Josemaría| last=Escrivá| accessdate=2006-05-16}}</ref> | |||
| ] | |||
| He holds that the "paramount means of formation" is personal coaching through ], a practice which has its roots in the early Church. According to ], eminent Italian philosopher, Opus Dei's training fosters the human virtues, habits which are developed through the repetition of free decisions in one's activities and ] ]. These habits of human excellence, including love for the truth, courage, and generosity, are the "foundation," Escrivá says, of the supernatural virtues of faith and love for God. Since he always stressed the importance of "the free and responsible personal action of each member,"<ref>{{cite web| url=http://www.escrivaworks.org/book/conversations/point/19| title=Conversations - Freedom and Pluralism in the People of God - Number 19| first=Josemaría| last=Escrivá| accessdate=2006-05-16}}</ref> Fabro says Escrivá "restored the true concept of Christian ]...After centuries of Christian spiritualities based on the priority of obedience, he taught that obedience was the consequence and fruit of freedom." It is to be noted though that this Catholic-Thomistic notion of "freedom for excellence" is different from the secular notion of "free choice" as having the highest value. | |||
| ==Analysis of the message and actual practice== | |||
| ===Faith, novelty, and controversies=== | |||
| {{main|Opus Dei and Catholic Church Leaders}} | |||
| ]: Escrivá's example and teaching lead "to overcoming the great temptation of our time: the pretence that after the 'big bang' God retired from history."]] | |||
| ] said Opus Dei "anticipated the theology of the lay state, which is a characteristic mark of the Church of the Council and after the Council." He described its aim as "a great ideal" and its message as both timely and timeless. The Catholic Church's ] states: | |||
| :"All the ], whatever their condition or state, are called by the Lord, each in his own way, to that perfect holiness whereby the Father Himself is perfect (Mt 5:48)." "It belongs to the laity to seek the kingdom of God by engaging in the affairs of the world and directing them according to God's will." | |||
| The biblical concept that everyone is called to sanctity was already enunciated by ], ], and ], but their emphasis was on prayer and liturgical devotions, basically ] applied to lay people. "Escrivá is more radical," writes Cardinal Luciani (1977), who later became ]. "For him, it is the material work itself which must be turned into prayer and sanctity," thus providing a ] for lay people to attain holiness. Thus, ], Prefect of the ], states that Escrivá is a "turning point in the history of ]. "The "absolute novelty" of Opus Dei, says ] (1975), the perceived leader of the "progressivists" in Vatican II, lies in teaching that the two separated worlds of religious life and professional life "should in fact walk together." On a deeper level, the "great originality" of Opus Dei's message, states ] (2002), is based on the teaching that all of creation has been sanctified by the God-become-flesh: movies, boardrooms, gardens, sports can and should lead to God. In this ], as Escrivá calls it, Christians leading an integral life of prayer and mortification are called to "passionately love the world" and to overcome the "enemies of sanctity": greed, lust and egoism. | |||
| ] (Lk 2:34).]] | |||
| In the work of spreading a message that to many seems new, Opus Dei faced challenges, misunderstandings and controversies, leading some Catholic leaders like ] to see Opus Dei as a ], a "sign that is spoken against" (Lk 2:34). <ref>This term is "a distinctive definition of Christ and of his Church," states John Paul II in a book of the same title. Others who say Opus Dei is a ] are: , , , , .</ref> | |||
| In the 1940s, some Jesuits led by Fr. Angel Carrillo de Albornoz, who later left the ], denounced Opus Dei's teachings as "a new heresy." It is not orthodox, they said, to teach that the laity can be holy without public vows and distinctive clothing. Also, these critics were concerned that Opus Dei would take away vocations from the religious orders. | |||
| Based on reports from Spain, the ], Fr. ] (1866–1942), told the Vatican he considered Opus Dei "very dangerous for the Church in Spain." He described it as having a "secretive character" and saw "signs in it of a covert inclination to dominate the world with a form of Christian Masonry." This attack against Opus Dei from within well-regarded ecclesiastical circles ("the opposition by good people," Escrivá called it), which happened time and again in its history, is considered the root of present-day accusations coming from the most varied quarters. This is the conclusion of a number of writers, including ], a Catholic American journalist, in his work . | |||
| ] | |||
| Some time after the end of the Second Vatican Council, Opus Dei critics started to point out though that it has an ultraconservative and reactionary vision of the Roman Catholic faith. Award-winning journalist and controversial ] ] even states: "The group prescribes strict hierarchy and unquestioning obedience. Maxim 941 of The Way demands 'unreserved obedience to whoever is in charge' of the sect.... It has established itself as the praetorian guard of hard-right Catholic doctrines." | |||
| Messori and Allen say in contrast that the Opus Dei prelature does not have any doctrine other than what the Catholic Church teaches. Catholic thinkers such as ] say the use of ''conservative'', a political category, on religious, moral, or intellectual matters is "implausible and distorting." These should be categorised, they say, as either faithful or heretical, good or evil, true or false. <ref>See also ]'s comments in Messori 1997.</ref> The "handing on" ('']'') of "living faith," writes Weigel, has the "capacity to inspire innovative thinking." Opus Dei is the perfect storm, says Allen: It has become the center of the debate in the post-Vatican II polarization in Catholic politics. | |||
| ===Call and demands: theological basis=== | |||
| :''Main articles: ]; ]'' | |||
| In his opening message for the theological symposium ''Holiness and the World'', former Cardinal Joseph Ratzinger stressed that the teachings on sanctity of the founder of Opus Dei are "]". | |||
| ], Empress of China in Hac Sa Conference Center, China: The greatest of all saints, Escrivá taught, spent most of her days taking care of her family.]] | |||
| The message Opus Dei is called to proclaim, that all Christians can and should become a saint, is grounded in the following premises: <ref>See Canals, Salvatore, , Scepter 1998; May, William, in ''Holiness and the World'', Scepter 1993.</ref> (1) Christ is a Savior who is "madly in love" with us and who is the one most interested in that we live in communion with him in infinite bliss: "He chose us in him before the foundation of the world, to be saints and blameless in his sight" (Eph 1:4); | |||
| (2) Christ makes himself "totally available" in the sacraments says Escrivá, to nourish the Christian so as to become "one single thing with him." Given the gift of this "divinization" in grace, "a new principle of energy," and with the support of "Christ's family," the Church, Escrivá states that the difficult ideal of becoming a saint, another Christ, is "also easy. It is within our reach." | |||
| According to Ratzinger (2002), becoming a saint is shunned when there is a "mistaken concept of holiness...as something reserved for some 'greats'...who are completely different from us ordinary sinners. But this is a wrong perception which has been corrected precisely by Josemaría Escrivá." Even if he "can be very weak, with many mistakes in his life," a saint has heroic virtue "because he has been transparent and available for the work of God. In other words, a saint is nothing other than to speak with God as a friend speaks with a friend...the Only One who can really make the world both good and happy," according to the theological analysis of the then Prefect of the ]. | |||
| ], Opus Dei's Prelate]] | |||
| Sanctification is both a gift of God and a task, an effort to fulfill the biblical injunction that all should love God with their ''whole'' heart, soul, might, and mind, a commandment Christ called the "greatest." (Mt 22:37-40). Escrivá also points to Jesus' "new commandment" to love one another "as I have loved you" (Jn 13:34), "greater love" than which "no man has" for he "lays down his life for his friends" (Jn 15:13). According to the ''Catechism'', this "effective self-offering" is "our model of holiness" (no. 459). <ref>Also ''CCC'' 546: Jesus "asks for a radical choice: to gain the kingdom, one must give everything (Mt 13:44-45)"</ref> | |||
| However, the late Hans Urs von Balthasar, considered one of the greatest theologians of the 20th century, discussed Opus Dei in an article entitled "Fundamentalism," describing it as "a concentration of fundamentalist power in the Church." (article in ''Wort und Wahrheit'', 1963). He based his negative views on his reading of some points of Escriva's main book, The Way, which von Balthasar did not consider of sufficient spiritual depth for its worldwide goals. On the other hand, V. Messori, who studied the von Balthasar issue, says that the theologian later retracted his views after more in-depth study and after meeting members of Opus Dei. He even defended Opus Dei against attacks. <ref>{{cite book|author=Messori, Vittorio|title=Opus Dei, Leadership and Vision in Today's Catholic Church|publisher=Regnery Publishing|year=1997|id=ISBN 0895264501}}</ref> | |||
| ===Spiritual practice=== | |||
| After one year of research among members of Opus Dei, Allen said that for the most part, despite the errors and sins they commit, he found them to be really striving to practice what they preached. The barbers and bus drivers he met are very hardworking and competent, their life of prayer and evangelization "seamlessly" combining with their work. | |||
| ] | |||
| As for the founder, John Paul II declared: "Faithful to the charism he had received, he gave an example of heroism in the most ordinary situations." Stating that Escrivá is "counted among the great witnesses of Christianity," John Paul II canonized him on ] ], and called him "the saint of ordinary life." In his Decree of Canonization, the Pope referred to short prayers in which "one can trace the entire life story" of the new saint: ''Lord, that I might see! Lady, that it might be! All with Peter to Jesus through Mary. We want Christ to reign! All the glory to God!'' | |||
| However, Escrivá's canonization sparked controversy. Critics such as Kenneth Woodward said he was undeserving and that the process of canonization was lightning fast and marred by irregularities. Historian ] of ] stated: "The canonization of the founder of Opus Dei is the most striking example in modern times of the successful promotion of a cause by a pressure group." On the other hand, Fr. Rafael Perez, an Augustinian priest and an expert on canonizations, states it was the promoters' efficiency, the reforms in the canonization process, and the importance of Escrivá's figure in the Church that enabled the process to move quickly, although in terms of the number of sessions it was the longest to date. ], a writer on ], said the opposition to saints such as Josemaría Escrivá may even undercut efforts to enhance the role of the laity in the life of the Church. Please see also'' ]. | |||
| There are other members of Opus Dei whose process of beatification has been opened: ], a father of five children and a pioneer in pediatric research in Guatemala; ], a teenage Catalan student who died of cancer, offering up her life cheerfully; ], a Swiss engineer, and ], Escrivá's successor as head of Opus Dei. | |||
| Together with these developments, there is also a good number of former members who are highly critical of the organization and have set up websites such as the (ODAN) | |||
| and to inform people about the true practices of Opus Dei, characterized as having elements of a ]. Some also report that Opus Dei attempted to suppress information through legal pressure or slandering. Allen says on the other hand that their views are countered by many other ex-members, the present members, and the estimated 900,000 people who attend activities of Opus Dei. Allen says that the interpretation of the facts "seems to depend upon one's basic approach to spirituality, family life, and the implications of a religious vocation." Some of the most prominent sociologists like ] ] of ] of the ], ], put in doubt the testimonies of a type of critical former members. Wilson goes so far as to say, for example, that some of these adult members who are "prone to bias" sometimes "learn to rehearse an ]" so as "to regain their self-esteem." <ref>Wilson, Bryan. (] ]) , Oxford, England. See also ].</ref> | |||
| ], a professional tax-collector: While parents complain of separation from their children, the ''Catechism'' 2253 states: "Parents must teach that the first calling of the Christian is to ''follow Jesus''."]] | |||
| Ex-members also report of ''aggressive recruitment'' whereby members initially hide their links to Opus Dei, persuade recruits not to tell their families, or maintain contact with their families, forbidding phone calls, and use threats of condemnation. While there were indeed mistakes committed during the early years of Opus Dei, Allen says "Opus Dei is not the voracious recruiting machine of myth." <ref>The allegations regarding recruitment come mainly from concerned family members and have resulted for example in the recommendations for Opus Dei by ]. Hume said that Escrivá "anticipated the Vatican Council" and clarified that his recommendations "must not be seen as a criticism" of Opus Dei but "in the light of local customs."</ref> Regarding complaints on ''separation from parents and friends'', ] writes that this is about an "intergenerational conflict that has been around from the beginning of time," a conflict that involves "innumerable young people, including recognized saints." The ''Catechism'' teaches: "Parents must remember and teach that the first vocation of the Christian is to ''follow Jesus'': 'He who loves father or mother more than me is not worthy of me.' (Mt 10:37)" | |||
| Opus Dei is also accused of ''high control of members'' through tight schedules and internal confessors. Allen states: "The vast majority of members I met seemed healthy, well-adjusted, intelligent, running their own lives, and posing no threat to themselves or to others. I never had the impression that anyone was being subjected to this regime by coercion or 'mind control.' For the most part, members seem to experience this structure as liberating rather than confining, helping them become the kind of person they wish to be." He also reported on Opus Dei's policy of "delicate respect" for each person's freedom that Escrivá practised and preached. | |||
| ===Mortification in Opus Dei=== | |||
| {{main|Mortification}} | |||
| ]-- a small metal chain with inwardly-pointing spikes]] | |||
| Much public attention has focused on Opus Dei's encouragement of the practice of ]-- the offering up of discomfort or pain to God. This pain or discomfort may sometimes be voluntary. Mortification has a long history in many world religions including the Catholic Church, but the practice has become rare among most modern Christians, although John Allen reports that its practice in the Catholic Church is fairly widespread, having been used by modern saints such as ] and ], and also continual throughout its history as a way of pursuing Christ's penitential purpose, following his advice: "renounce yourself, take up the cross daily, and follow me." <ref>John Paul II states in his '''' : "Suffering, more than anything else, makes present in the history of humanity the powers of the Redemption."</ref> Unlike other issues about Opus Dei, says Allen, the issue of corporal mortification cannot be easily resolved even after long investigation and reflection, for it deliberately goes against the tide in the contemporary world. | |||
| Numeraries in Opus Dei practice several forms of mortification. Many are small acts of discomfort or sacrifice such as taking a cold shower, sleeping without a pillow or sleeping on the floor, fasting, or remaining silent for certain hours during the day. Some forms are more extreme, for example, once a week, numeraries briefly flail themselves with a small rope whip called a "discipline". | |||
| One of the most-discussed forms of mortification involves the use of a ]-- a small metal chain with inwardly-pointing spikes that is worn around their upper thigh. The cilice's spikes cause pain and may leave small marks, but typically do not cause bleeding. Numeraries in Opus Dei generally wear a cilice for two hours each day. | |||
| Members of Opus Dei feel that the mortification practices help to remind them of Jesus's suffering on the cross and have a variety of positive psychological and spiritual benefits. Supporters of the practice point out that mortification has had a long history within the Catholic Church, that various popes have endorsed the practice, and that mortification has been used by numerous saints throughout history. | |||
| Moreoever, Escriva is known for having preached: "Let us bless pain. Love pain. Sanctify pain... Glorify pain!" viewed by some as a sado-masochistic utterance and by others as a statement of union with the saving pains of Jesus Christ. Critics have cited mortification as one of the reasons for their opposition to Opus Dei. | |||
| ==Opus Dei in society== | |||
| {{main|Opus Dei in society}} | |||
| ===Mission, strategy, and characteristics=== | |||
| ] | |||
| Popes and many Catholic leaders see Opus Dei as one among many ecclesial ]s whose task is to enable lay Catholics to sanctify society. In ''Opus Dei: Leadership and Vision in Today's Catholic Church'', Messori states that Opus Dei aims to improve humanity —through its members' apostolate of ]—by "improving human beings—one by one, and profoundly."<ref>{{cite web| url=http://www.todosloslibros.info/texto_articulo.php?libro=108&tipo_libro=9| title=Un informe para los editores| accessdate=2006-05-16| work=Opus Dei. Libros}}</ref> The main strategy, according to Escrivá's teaching, is that each Christian must strive to become a "canonizable saint," another Christ redeeming all men and women, and thus also a responsible citizen who works for the ]. Because if Christians are not well-ordered from within, he clarifies, if they do not put God first through a life of contemplation, they will be merely spreading their disorder to other people. "These world crises," he says, "are crises of saints."<ref>{{cite web| url=http://www.escrivaworks.org/book/the_way/point/817| title=The Way - Little things - Number 817| first=Josemaría| last=Escrivá| accessdate=2006-05-16}}</ref> | |||
| "The easiest way to understand Opus Dei," Escrivá told '']'', "is to consider the life of the early Christians. They lived their Christian vocation seriously, seeking earnestly the holiness to which they had been called by their baptism. Externally they did nothing to distinguish themselves from their fellow citizens."<ref>{{cite web| url=http://www.escrivaworks.org/book/conversations/point/24| title=Conversations - Why Opus Dei? - Number 24| first=Josemaría| last=Escrivá| accessdate=2006-05-16}}</ref> From the point of view of ], in his ''The Catholic Church: A Short History'' (2002), Opus Dei is a "reactionary secret political and theological organisation." Küng is the President of the ] and a prolific Swiss theologian whose license as a Catholic theologian was withdrawn in 1979. Opus Dei is secretive, says Fr. James Martin S.J., in its recruitment, internal affairs, and finances. | |||
| On the other hand, Allen states, with the abundant information it provides, Opus Dei cannot be called secretive. This allegation, he says, is a misunderstanding of Opus Dei's ], its "avoidance of self-aggrandizement," its respect for the right to ] and ] of its members, and its novel ] nature. In the same way that Catholic professionals are not official representatives of their parishes or alma maters, the faithful of the prelature do not set up official Catholic institutions but rather act in their own name as private ]s. Allen claims that the "myths" regarding secrecy, conspiracies, and power-seeking are very out-dated, having been started by certain Jesuits in the 1940s who failed to grasp Opus Dei's newness. <ref>To improve its image, Allen recommended that Opus Dei should be more transparent, collaborate with religious orders, and its members should air out in public their criticism of the institution. However, in his review of Allen's work, "Let There be Light" ({{cite web| url=http://www.washingtonmonthly.com/features/2005/0510.baumann.html| publisher=Washington Monthly| year=October/November 2005| title=Let There Be Light - A look inside the hidden world of Opus Dei| first=Paul| last=Baumann| accessdate=2006-05-16}}) ] says that Allen's recommendations, which are based on a liberal and Anglo-Saxon cultural prism, still constitute a misinterpretation of Opus Dei's identity.</ref> There are two Opus Deis, he says: an Opus Dei of myth and an Opus Dei of reality. | |||
| ===Profile of members and their activities=== | |||
| Opus Dei's central headquarters is on Viale Bruno Buozzi 75, Rome. The Vatican Yearbook of 2004 states that it has around 85,000 members, about 1,900 of whom are ]s. Members are distributed as follows: Africa 1600; Asia and the Pacific 4700; North and South America 29,000; Europe 48,700. Opus Dei members, says Messori, are mostly from the middle and lower classes. Their social composition usually corresponds with the local situation, he says, since all honest trades can be sanctified. He also says there are more teachers and professors among its ranks than the normal social composition because of Opus Dei's emphasis on the cultural apostolate. | |||
| ] | |||
| Meanwhile, critics accuse Opus Dei of ]. "Opus Dei has consistently sided with the powerful against the weak, theologically and politically," says ]. "Opus Dei has been a major force on the Catholic right opposing social change."<ref>{{cite web| url=http://atheism.about.com/b/a/106563.htm| title=Catholo m| publisher=About.com| accessdate=2006-05-16| year=August 21, 2004| first=Austin| last=Cline}}</ref> Robert Hutchinson (1999) stated that it has become very powerful and is "the Catholic Church's paramount financial power." Opus Dei has been called the "Holy Mafia" or the "Octopus Dei." | |||
| As a result of his research, Allen says on the other hand that while the main apostolate and ] of the members takes place through their daily ]s, they also cooperate with other people in setting up many social initiatives. According to his 2005 study, there are at least 608 such projects in different countries guided by Opus Dei laity and priests: 41% of these are primary and secondary schools, 26% vocational-technical or agricultural training schools, 27% university residences, and the remaining 6% are 17 universities, 12 business schools and 8 hospitals. <ref>For more information regarding corporate works of Opus Dei and apostolic initiatives of members of Opus Dei all over the world, please see .</ref> | |||
| He also reports that the worldwide revenue of Opus Dei is only that of a mid-sized American diocese. He says Opus Dei has only 39 bishops out of the 4,564 in the world. And there are only 20 members working in the Vatican, out of 3920 people in total who work there. ] said: "I believe it critical to dispel the notion which borders on ] that Opus Dei is concerned only about the wealthy and the well educated." <ref>Allen says Opus Dei's assets in the United States are estimated to be at $344 million, compared with an annual revenue for the Catholic Church in the US of $102 billion. By comparison, General Motors has assets of $455 billion. As to real estate, Opus Dei has not much need for it, Messori states, since "the great majority of Opus Dei members continue to live their everyday lives in their own homes." For more information on the financial matters of Opus Dei, please see .</ref> Scott Appleby, a Catholic history expert at Notre Dame, estimates that through programs for nonmembers and the articulate piety of its members, Opus Dei informs "about a million conservative Catholics" in the U.S. | |||
| ===Opus Dei and women=== | |||
| On ] ], Escrivá became convinced, against his written resolution, that "God wanted women in Opus Dei." Within the one prelature, women in Opus Dei carry out their activities separate from the men. They are united in the Prelate and in practising the spirit of Opus Dei. | |||
| ]The founding director of the Institute for ] and a convert to Catholicism in 1995, Prof. ], who received her Ph. D from ] and serves as Professor of History at Emory University, states: "Opus Dei has an enviable record of educating the poor and supporting women, whether single or married, in any occupation they choose." Allen states that half of the leadership positions in the organization are held by women and they supervise the work of men. He also says that there are many women members who, by sanctifying their work, have proved themselves to be respected professionals in their own field: business, fashion, learning, journalism, etc. He also refers to Marta Brancatisano, a supernumerary, who wrote ''Approach to an Anthropology of Difference'' in 2004. She states that women should not enter the workforce as "one more" but as a "different one," given that "the only ontological difference among human beings is determined by the sexes," and that care for the family and the home are "eminently feminine." | |||
| Sharply differing from this view is the work of ]. Writing for ], a non-Catholic organization, <ref>{{cite web| url=http://www.usccb.org/comm/archives/2000/00-123.htm| title=NCCB/USCC President Issues Statement on Catholics for a Free Choice| first=Office of Communications| last=USCCB| accessdate=2006-05-17| year=2000| publisher=United States Conference of Catholic Bishops}}. Catholics for a Free Choice is supported largely by non-Catholic individuals and institutions such as ], Warren Buffett and the ] Foundation.</ref> Urquhart, a journalist and former Catholic priest, in his report ''Conservative Catholic Influence in Europe'', describes Opus Dei "as one of the most reactionary organisations in the Roman Catholic Church today...for its devotion to promoting, as public policy, the Vatican's inflexibly traditionalist approach to women, and reproductive health."<ref>{{cite web| url=http://www.population-security.org/cffc-97-01.htm| work=Conservative Catholic Influence in Europe an Investigative Series| title=Opus Dei: The Pope's Right Arm in Europe| first=Gordon| last=Urquhart| accessdate=2006-05-16| year=1997| publisher=Catholics for a Free Choice}}.</ref> Nevertheless, whatever is the reality in its relationship with women, "the defects and virtues of Opus Dei tend to become wildly exaggerated," says Allen. | |||
| === Relation with politics=== | |||
| {{main|Opus Dei and politics}} | |||
| John Allen observed that while Opus Dei members adhere to Catholic teachings, they have different and even contrary approaches on economic, philosophical and political questions. He told '']'': "There's a cardinal principle behind Opus Dei that it can never take political positions corporately. It would compromise the notion of secularity—that political thinking is something for lay people to do, not for a church organization to do. Therefore, on questions that don't deal with faith and morals, there's great pluralism." | |||
| ]: Persecuted by ], he later became the first Senate President of Spain's democracy]] | |||
| The ''Columbia Electronic Encyclopedia'' 2003 states that ] "gained national importance after the ], when it received support from the government of Francisco Franco. In the 1950s and 60s it replaced the Falange as the most important ] political and religious force in Spain." Sir Raymond Carr, one of the leading authorities on Spanish history, and Juan Pablo Fusi wrote in 1979: It was the Opus which emerged as the ‘organised’ Catholic support to Francoism, backed, as its members were, by the most trusted of Franco’s ministers." | |||
| Messori, who investigated the claim that Opus Dei is a kind of political party which supported Franco, says this is a longstanding "]" spread by the ] and some clerical sectors. He and Allen state that of the 116 ministers of Franco, only 8 were members. According to English historian ] (1993), these belong to different political persuasions and Franco appointed them for their technical competence and not for their membership in Opus Dei.<ref>Preston, Paul, ''Franco. A Biography'', London: HarperCollins, 1993, p. 669.</ref> Another historian, ], states that Opus Dei "is not, as its enemies either think or want others to think, a political party; nor is it a political pressure group...Opus Dei was not a group to be conciliated by being given a share in power, as the Monarchists were, or the Falange, or the Army."<ref>Crozier, Brian, ''Franco, A Biographical History'', Little, Brown and Company 1967.</ref> German historian ], an Opus Dei member, says that it is a "gross slander" to connect Opus Dei with Franco's regime, since the latter prosecuted some prominent members of Opus Dei, including ],<ref>{{cite web| url=http://www.filosofia.org/ave/001/a143.htm| title=Rafael Calvo Serer (1916-1988)| work=Proyecto filosofía en español| year=2002| accessdate=2006-05-16}}</ref> and ] who fought for ] and democracy, and later became the first Senate President of Spain's ]. <ref>Fr. V. Felzmann, a former member, goes so far as to claim that Escrivá had a certain admiration for Hitler. Dozens of witnesses, meanwhile, including non-members, contradict Felzmann. They say Escrivá boldly condemned Hitler's pagan, racist totalitarianism.</ref> Allen states: Although Escrivá was staunchly nonpolitical and "two of the most visible Opus Dei politicians in the world -- (Paula) Binetti, (a senator-elect) in ], and ], the Local Government Minister in ] -- are now women who belong to ] parties," <ref>'','' ] ]</ref> "still there is a sociological reality that the kind of people attracted to Opus Dei tend to be conservative, theologically and politically." | |||
| ===Response to Opus Dei and controversy=== | |||
| :''Main articles'': '']; ]; ] | |||
| The response of society to Opus Dei has been mixed. ] of ], ] of the ], ] of ], ] of ] are some of the world leaders who see a positive influence of Opus Dei on society. "Opus Dei," said ], former President of the ] and an ] Christian, "seeks to open the eyes of the whole humanity to the nature of holiness; it is precisely the spirituality needed by our times." Allen, who has travelled around the world, said that "Escrivá is reviled by some and venerated by millions."{{Citation needed}} One-third of the world's bishops sent letters petitioning for the canonization of Escrivá, the Vatican stated. This number and the number of people who attended the canonization were unprecedented, says Messori. ], a member of Opus Dei in the Roman Curia, says that "Opus Dei has become a victim of ]." Nevertheless, he went on to say, "more people today love Opus Dei than don't." | |||
| For its part, ODAN reports that wherever Opus Dei is, there is controversy. Some writings crticial of Opus Dei are: (1) , by former Jesuit Michael Walsh, who adduces a number of ] and ]s, (2) by ]; and (3) by sociologist A. Moncada, an ex-numerary. There are other such writings found on the webpage of ]. <ref>Also "Parent's Guide to Opus Dei" by J. Garvey, a parent of two numeraries. Garvey compares Opus Dei practices to the practices of sects outlined in the ; by ex-numerary Maria Angustias Moreno, and ''Beyond the Threshold'' written by ex-numerary Maria Carmen del Tapia and</ref> Opus Dei is also listed on several sites of ] research organizations and ] observer groups. | |||
| ], a prolific scholar whose most reviewed work is the ''Enciclopedia delle Religioni in Italia'', says that secularists and liberals attach a ] on their "prime target," Opus Dei, since they "cannot tolerate the 'return to religion'" of the secularized society.]] | |||
| Another view is proffered by Dr. ], a prolific sociologist whose works appear in 12 scientific journals and is a member of the ].<ref>{{cite web| url=http://www.alleanzacattolica.org/languages/english/ac_menu.htm| title=Alleanza Cattolica - Presentation| accessdate=2006-05-16}}</ref> He said that these texts are "of very poor scientific quality." In 1994, he stated that secularists, liberal Catholics and anti-Catholics use the term "cult" in order to attach a stigma against Opus Dei which has been their "prime target for years." ] fight Opus Dei, he says, because "they cannot tolerate 'the return to religion'" of the secularized society. Forming a strange relationship of believers and non-believers, he states in "Opus Dei and the Anti-cult Movement",<ref>{{cite web| url=http://www.cesnur.org/2005/mi_94.htm| title=Opus Dei and the Anti-cult Movement| first=Massimo| last=Introvigne| year=1994| publisher=Center for Studies on New Religions| accessdate=2006-05-16}}</ref> liberal Catholics, ex-members, and parents of people involved with Opus Dei have joined forces with these ";powerful and wealthy" groups to bolster their fight "against Opus Dei and other Catholic entities who wish to remain faithful to the ]." Since secularists deny truth exists, even in religious matters, he says, mainline scientists reject the reports of anti-cult activists as "unscholarly," including their method of labelling organisations.<ref>{{cite web| url=http://www.cesnur.org/library/whatisit.htm| title=CESNUR: The Center for Studies on New Religions| accessdate=2006-05-16}}</ref> ], which Protestant scholar Philip Jenkins calls the "last acceptable prejudice" in the West, is another factor in this fight. | |||
| As they apologize for mistakes committed in their work of apostolate, members say it is not right to call a Catholic prelature a cult. Introvigne also states: As a prelature, Opus Dei is "at the very heart of the socio-administrative organisation of the Catholic Church." To label a prelature a "sect" either comes from (1) the use of "quantitative criteria" which does not examine beliefs but behavior and practices, or (2) a political desire of using a stigma against an enemy. Echoing the view of many sociologists, he says: if one uses quantitative elements or if one stigmatizes groups one does not like, one can find "sects" everywhere, including the Catholic Church as a whole. <ref>Introvigne, Massimo, in François Champion - Martin Cohen (eds.), ''Sectes et démocratie'', 1999, pp. 277-289. Introvigne recently started giving courses at the ], a corporate undertaking of Opus Dei. The slogan "sects within the Church" is self-contradictory, ] tells Catholics in "From a theological and ecclesiastical point of view, a group is considered a sect when it is not recognized by the relevant Church authority."</ref> Several Catholic ]s, ], ], ] and ] are also in the list of cult observer groups. | |||
| ===Opus Dei in 'The Da Vinci Code'=== | |||
| {{main|Criticisms of The Da Vinci Code}} | |||
| Since 2003, Opus Dei has received world attention as a result of Dan Brown's novel '']''. In the novel, Opus Dei is portrayed as a villainous organization that is involved in a sinister international conspiracy. The depiction of Opus Dei in the recently released ] is scaled back and significantly less ominous than its depiction in the novel. | |||
| Brown says that his portrayal of Opus Dei was based on interviews with members and ex-members, and books about Opus Dei. However, many academics have pointed out a number of inaccuracies in the novel. For example, the major villain in ''The Da Vinci Code'' is a monk who is a member of Opus Dei-- but there are no monks in Opus Dei. ''The Da Vinci Code'' implies that Opus Dei is the Pope's personal prelature-- in truth, the term "personal prelature" does not refer to a special relationship to the Pope; it means an institution in which the jurisdiction of the prelate is not linked to a geographic territory but over persons, wherever they be. | |||
| ===Revolutionary or conservative?=== | |||
| Opus Dei's influence in society, said Escrivá, is not socio-economic but ethical: rich and poor work together to build a society that is more human, just, and progressive. | |||
| ] Business School of the ]: rated one of the top business schools by ''The Financial Times'' and ''The Economist''.]] | |||
| However, in "Preserving Power and Privilege," a report of Catholics for a Free Choice, Opus Dei is categorised together with ], ], ], , ], and ], among Catholic groups having "neoconservative or fundamentalist moral and political beliefs," "extremely traditionalist," and "pre-enlightenment" messages for society.<ref>{{cite web| url=http://www.cath4choice.org/topics/reform/documents/2003preservingpowerandprivilege.pdf| title=Preserving Power and Privilege - The Vatican's Agenda in the European The Vatican's Agenda in the European Union| format=PDF| accessdate=2006-05-16| publisher=Catholics for a Free Choice}}</ref> | |||
| In contrast, ] praises the catechetical work of these lay organizations and commented on the profile of Opus Dei as "this surprising link between absolute fidelity to the great tradition of the Church and to her faith, with a disarming simplicity and unconditional openness to all the challenges of this world, in the academic world, in the world of work, in the world of economics, etc." There are also modern historians, many of whom are non-Catholics, who are now stating that the ] supports reason and progress, putting it "at the center of the development of the values, ideas, science, laws, and institutions which constitute what we call Western civilization," in the words of Paul Legutko of ] in his review of ]' book ''''. <ref>Woods refers to both non-Catholic and Catholic historians of science: , ], , , and , ]; economists: ] and Raymund de Roover; art historians: ], Samuel Edgerton; historian of hospitals: . Wood's book supports ]'s thesis about religion "as the dynamic element in history and as a real world-transforming power." See also ]'s , Random House 2005.</ref> | |||
| The debate about Opus Dei and its role in society continues. The two diametrically opposed positions are reflected in how one interprets point 353 of Escrivá's ''The Way'' : | |||
| :Nonsectarianism. Neutrality. Those old myths that always try to seem new. Have you ever bothered to think how absurd it is to leave one's Catholicism aside on entering a university, or a professional association, or a scholarly meeting, or Congress, as if you were checking your hat at the door?<ref>{{cite web| url=http://www.escrivaworks.org/book/the_way/point/353| title=The Way - Study - Number 353| first=Josemaría| last= Escrivá| accessdate=2006-05-16}}</ref> | |||
| ] | |||
| Critics say this type of counsel makes it impossible for Opus Dei members to be free in political matters, since it creates ideologies such as "," says Alberto Moncada, or "Catholic Totalitarianism," says Argentine ] historian , or "," as self-described "militant anti-theist" ] describes Opus Dei. Thus, Opus Dei members are placed squarely on the political right, becoming a conservative influence in world affairs, promoting the Vatican's traditionalist policies against ], ], ], ]s, ], etc. . It serves as the Vatican's instrument to oppose the liberal and secular thought expressed by John Stuart Mill's classic statement: "The only freedom which deserves the name, is that of pursuing our own good in our own way," and lately put into American jurisprudence in ''Planned Parenthood vs. Casey'' 1992, “At the heart of liberty is the right to define one’s own concept of existence, of the universe, and of the mystery of human life." | |||
| On the other hand, while espousing respect for each person's freedom of religion and search for truth, Ratzinger says that when there is rebellion against the light of truth revealed by Christ on man's origin and purpose, man is imprisoned in a meaningless existence. <ref>Ratzinger, Joseph. ''Behold the Pierced One''. Ignatius Press 1986.</ref> The "attempt to be our own god, creator and judge," he stated in (2005), leads to self-destruction. The "choice of error does not liberate," says Escrivá, and brings instead the "slavery of sin." His supporters say that the Catholic Church ''per se'' is beyond earthly power struggles and is engaged in a fundamental struggle for the peace and happiness of each soul: the battle between the powers of evil and the God-man Jesus Christ who, in the words of Opus Dei's founder, "never loses battles." | |||
| According to Escrivá, "face-to-face with God, there is no room for anonymity: either one decides to be his friend or his foe." He also states in a key teaching: "Many great things depend — don't forget it — on whether you and I live our lives as God wants." His supporters say that if Christians throughout the world are completely faithful to the , then "the greatest revolution of all time would take place," according to what they see as the of Opus Dei's founder, a vision altogether dismissed by its many critics. | |||
| ==History of Opus Dei: A timeline== | |||
| {{main|Opus Dei: A Historical Timeline}} | |||
| ] ]. On that day, Pope John Paul II called Opus Dei's founder "the saint of ordinary life."]] | |||
| *1928: ]. Founding of Opus Dei | |||
| *1930: ]. Founding of the Women's branch of Opus Dei | |||
| *1939: ''The Way,'' Escrivá's spiritual considerations, is first published | |||
| *1941: ]. Opus Dei is granted first diocesan approval by the Bishop of Madrid | |||
| *1943: ]. Founding of the Priestly Society of the Holy Cross | |||
| *1946: Escrivá moves to Rome and establishes the headquarters of Opus Dei there | |||
| *1950: ]. Opus Dei is given final approval by Pius XII | |||
| *1962: Start of the Second Vatican Council, which proclaims the universal call to holiness | |||
| *1975: ]. Death of the founder. Alvaro del Portillo, his closest associate, is later elected as his successor | |||
| *1982: ]. Establishment of Opus Dei as a personal prelature. John Paul II appoints del Portillo as prelate | |||
| *1992: ]. Beatification of the founder | |||
| *2002: ]. Canonization of the founder. John Paul II calls Escrivá the "saint of ordinary life" | |||
| ==Footnotes== | |||
| <div class="references-small"><references /></div> | |||
| ==See also== | |||
| *] | |||
| *] | |||
| * ] | |||
| * ] | |||
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| *] | |||
| == References and external links== | |||
| {{main|Opus Dei: Bibliography}} | |||
| ===Official Catholic Church documents === | |||
| * -- Latin and English | |||
| *Pope John Paul II. Sacred Congregation for Bishops. (] ]). | |||
| * Pope John Paul II. (] ]). | |||
| * Pope John Paul II. Sacred Congregation for the Causes of Saints. (] ]). | |||
| *Pope John Paul II. (] ]). — summarizes Escriva and Opus Dei's mission, work, message, and the main features of his teachings | |||
| ===Official references of the Prelature of Opus Dei=== | |||
| *Escrivá, Josemaria. , Scepter Publishers — the founder's teachings and explanations about Opus Dei; the most basic reference | |||
| * Müller, Beat. — a basic text given to journalists | |||
| * Shaw, Russel (1994). —- from the Office of Communications, Prelature of Opus Dei in the US | |||
| * | |||
| ===Writings of members and non-members=== | |||
| *{{cite book|author=Belda, M.; Escudero J.; Illanes, J.L.; & O'Callaghan, P. (Eds.)|title=Holiness and the World: Studies in the Teachings of Blessed Josemariá Escrivá|publisher=Scepter Publications|year=1997|id=}}— collection of contributions to a theological symposium; contributors include Ratzinger, del Portillo, Cottier, dalla Torre, Ocariz, Illanes, Aranda, Burggraf and an address by John Paul II ISBN 1890177040 | |||
| *Rodríguez, Pedro; Alves de Sousa, Pío Gonçalo; Zumaquero, José Manuel. (1985) ''Mons. Josemaría Escrivá de Balaguer y el Opus Dei: en el 50 aniversario de su fundación.'' Pamplona. — collection of different articles | |||
| ===Writings of members=== | |||
| * Berglar, Peter (1994). . Scepter. — in-depth historical study; available on-line | |||
| * {{cite book|author=Fuenmayor, Amadeo; Gomez-Iglesias, Valentin; & Illanes, Jose Luis|title=The Canonical Path of Opus Dei|publisher=Four Courts Press|year=1996|id=ISBN 1851822216}} — in-depth juridical study | |||
| * {{cite book|author=Le Tourneau, Dominique|title=What Is Opus Dei?|publisher=Gracewing|year=2002|id=ISBN 0852441363}} — a basic text; a French scholar's synthesis | |||
| * {{cite book|author=Rodriguez, Pedro; Ocariz, Fernando; & Illanes, José Luis|title=Opus Dei in the Church|publisher=Four Courts Press|year=1994|id=ISBN 1851821708}} — in-depth ecclesiological study | |||
| * {{cite book|author=Romano, Giuseppe|title=Opus Dei: Who? How? Why?|publisher=Alba House|year=1995|id=ISBN 0818907398}} | |||
| *Pakaluk, Michael (June 1978). . ''The Family.'' — a typical day in the life of a member of Opus Dei | |||
| ===Writings of non-members=== | |||
| * Allen, John, Jr. (2005). , Doubleday Religion. ISBN 0385514492 — book written after 300 hours of interviews by a journalist of ''National Catholic Reporter'', a left leaning newspaper; link refers to a summary Q&A. Some on-line excerpts are: , , , | |||
| * Allen, John, Jr. (] ]). . An Interview with John Allen, by Edward Pentin. ''Newsweek''. — a short summary of his book | |||
| *Brancoli, Rodolfo (June-July 2002). . ''Liberal''. — "The Phantom of the Opus ('Opera')": story of an aversion that is turning into understanding." An article in a left-of-centre Italian magazine | |||
| * Gaspari, Antonio (June-July 1995). . ''Inside the Vatican''. Provided courtesy of EWTN | |||
| *Goodstein, Laurie (7 February 2006). . ''New York Times''. | |||
| *Howse, Christopher (October 2005). . ''Tablet''. | |||
| * Introvigne, Massimo (May 1994). . ''Cristianità'', 229, p. 3-12. | |||
| *König, Franz Cardinal (] ]). . ''Corriere della Sera''. | |||
| *Luciani, Albino Cardinal (John Paul I) (] 78). . ''Il Gazzettino'' Venice. | |||
| * Martin, James, S.J. (] ]). . ''America Magazine''. | |||
| *Martins, José Saraiva. (] ]). . ''L'Osservatore Romano''. | |||
| * {{cite book|author=Messori, Vittorio|title=Opus Dei, Leadership and Vision in Today's Catholic Church|publisher=Regnery Publishing|year=1997|id=ISBN 0895264501}} — an investigation (''Un' indagine'', the original Italian title) done by the journalist behind and the | |||
| *Neuhaus, Richard John (November 1995). . ''First Things'', 57, p.71-87. | |||
| *Ratzinger, Joseph Cardinal (Benedict XVI) (] ]). . ''L'Osservatore Romano Weekly Edition in English'', p. 3. | |||
| * Royal, Robert (May 1998). . ''First Things'', 83, p. 56-59. | |||
| * {{cite book|author= Thierry, Jean-Jacques|title=Opus Dei: A Close Up|publisher=Scepter|year=1975|id=ISBN 0933932324}} — the first serious study on Opus Dei to be published, written by a French journalist | |||
| *Van Biema, David (] ]). . ''Time Magazine''. Cover Story. | |||
| === Sites supporting the Prelature of Opus Dei=== | |||
| * | |||
| * | |||
| * | |||
| * | |||
| * — a former supernumerary's Q & A on Opus Dei | |||
| * — and by William West | |||
| * | |||
| * | |||
| * — website of writer Fr. McCloskey, priest of Opus Dei | |||
| * | |||
| * — a publication of the Catholic League | |||
| * — "The best links on Opus Dei" (in Spanish) | |||
| * - errors in The Da Vinci Code by Fr. John Flader, a priest of Opus Dei | |||
| * — a personal blog of Fr. John Wauck, a priest of Opus Dei | |||
| * — Website by the United States Conference of Catholic Bishops | |||
| * — a central hub of blogs about Opus Dei | |||
| === Critical sites === | |||
| * — by ex-members and their families | |||
| * — website with anti-semitic content by a ] | |||
| * — by a | |||
| * — by ] (European Institute for ] Studies) | |||
| * — by former Opus Dei numeraries (in Spanish) | |||
| * (article from 2005) | |||
| * (in French) | |||
| * (in Portuguese) | |||
| * | |||
| * — a pro-choice group in the US, that "is not a Catholic organization" according to the US Catholic Bishops, but a critical organization of Catholics <!-- Necessary information for non-US readers.--> | |||
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Revision as of 22:17, 20 June 2006
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