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Opus Dei

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Founder of Opus Dei: Saint Josemaría Escrivá

The Prelature of the Holy Cross and Opus Dei, commonly known as Opus Dei (Latin, "The Work of God", or "God's Work") is a Roman Catholic organization founded on October 2, 1928, by Josemaría Escrivá, a Spanish priest, who was later canonized by Pope John Paul II.

Introduction

Opus Dei has approximately 85,000 members in 60 countries, with central offices in Rome. It was erected as a Personal Prelature by Pope John Paul II in 1982, who also canonized its founder on October 6, 2002.

The aim of Opus Dei is "to contribute to [the] evangelizing mission of the Church" by spreading the universal call to holiness and apostolate; it "encourages Christians of all social classes to live consistently with their faith, in the middle of the ordinary circumstances of their lives, especially through the sanctification of their work." [1] Many people have found this teaching remarkably coherent with the vision of the Second Vatican Council, which has stated that "by reason of their special vocation, 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." [2]

Critics have described it as a secretive authoritarian organization that borders on being a religious cult with links to right-wing organizations worldwide. The organization is also controversial for its practices of mortification of the flesh.

Mission, spirit and teachings

Mission: formation and catechesis

The mission of Opus Dei, in the words of the founder, "is to give a Christian formation to its members and to other people who wish to receive it." [3] Escriva summarized the organization's role as "a great catechesis."

In his constitutional document establishing Opus Dei as a personal prelature, Pope John Paul II stated that Opus Dei was founded through Escriva in 1928 "by divine inspiration." The prelature was given a double purpose: (1) to form and assist its members to respond to their vocation and personal commitment to practice a demanding Christian life, and (2) to spread God's specific message that all Christians are called to holiness and apostolate in the middle of the world by virtue of their baptism [4] (Fuenmayor et al 1996, Rodriguez et al 1994)

Spirit and teachings

The teachings of Opus Dei are essentially the doctrines of Roman Catholic Christianity transmitted and imbibed by ordinary working people. These teachings form a lay spirituality, [5] and help build the spirit or culture which is practiced in the Work. Here are the main features of Escriva's spiritual teachings, the basis of Opus Dei's spirit and the core of the message it was told to spread.

Divine filiation

This is the foundation of the lives of Christians: they are children of God. They have a deep trust in God their Father who loves and sanctifies them, a sense of fraternity with all people made in His image, and a passion for the world which came from God's hands. St. Josemaria taught that God "is a loving Father. He loves each one of us more than all the mothers in the world can love their children...We've got to be filled, to be imbued with the idea that our Father and very much our Father, is God who is both near us and in heaven." [6]

Ordinary life

Christians are called to find God in work and daily life and stay close to Him, following Jesus, the Son of God, who worked as a carpenter and lived as a son of an ordinary family in a small village for 30 years. "There is something holy, something divine, hidden in the most ordinary situations, and it is up to each of you to discover it." [7])

Sanctifying work

Whatever work they do is to be done with a spirit of excellence as an effective service for the needs of society. Their work then becomes a fitting offering to God. In his work of service, it is known that Jesus Christ "has done all things well." (Mk 7:37) By allowing God to transform them into "other Christs," Christians can become saints and apostles right there where they work and live.

Love of freedom

God the Son became man, taking on human freedom. He sanctified mankind through love: by freely giving himself, "obeying" his Father's will throughout his ordinary life, "until death on the cross." (Phil 2,8) "He gave himself, because he wanted to." (Is 53,7) Through his freedom, each man controls and shapes his life, cooperating or not with God's loving plan of holiness. Recognizing such great dignity, Christians should delicately respect the freedom of others, be open to a pluralism of opinions, and give themselves, with full freedom, to God and neighbor. [8]

Prayer and sacrifice

Love, the essence of sanctity, is nurtured by constant child-like prayer which is supported by norms of piety involving the Eucharist, the Bible, and the Virgin Mary. Mortification, "prayer of the senses," is especially done through acts of virtue in normal life, e.g. being kind, honest and cheerful despite difficulties and failures. "Do everything for Love. Thus there will be no little things: everything will be big...[9]'Great' holiness consists in carrying out the 'little duties' of each moment." [10]) These actions are co-offered in the Holy Mass, the same redeeming sacrifice of Jesus on the cross. Sanctifying grace flows down especially through communion and confession.

Charity and apostolate

Christians give the highest importance to the virtue of charity: being understanding and caring for each person. "A new commandment I give you: That you love one another as I d you." (Jn 13:34) Included in charity is service towards the needy in society and the practice of human courtesy, refinement, warmth and affection. [11] Love, which should be orderly, starts by performing one's duties well and is first directed towards Christ's Vicar on earth. And it overflows when one generously gives the best to people, bringing them closer to their Father God, source of peace and joy.

Unity of life

This term, which Escriva frequently used, describes the happy result in each person who practices these teachings: no double life; instead a life in the world consistent with the beauty of the Christian faith -- the life of "Christ himself," God and man. "Any honorable work can be prayer and all prayerful work is apostolate. In this way the soul develops a unity of life, which is both simple and strong." [12]

For another exposition of these main teachings, see the Opus Dei website [13]. See also Holiness and the World: Studies in the Teachings of Blessed Josemariá, 1997), specially the article of moral theologian Prof. William May [14]).

Structure: personal prelature of the Catholic Church

Essential organizational characteristics

Opus Dei's spirituality commits lay people to sanctify themselves in the very same place where they were before they met Opus Dei. Even more, their place in the world is the very means for their sanctification. (Rodriguez et al 1994) The spiritual family of people who receive the vocation to spread God's specific message will have to receive pastoral care within an organization and collaborate with its apostolic work. (Fuenmayor et al 1996))

This organizational and legal structure has to be consistent with the essential characteristics of Opus Dei as established "by divine inspiration": (1) international in scope under one head, (2) for both clergy and laity who work as one, (3) for men and women, (4) focused on formation, (5) the secularity of its faithful, (6) having priests of its own for pastoral care, (7) a part of the Church's hierarchical structure which can incorporate people with the special vocation, establishing that Opus Dei is a work of God and not a mere product of voluntary association. (Fuenmayor et al 1996, p. 34-41)

Fitting juridical structure

Given these characteristics, the juridical structure to govern it is the "personal prelature," a legal system set up during the Second Vatican Council, which the Church saw as "perfectly suited to Opus Dei." [15] See also [16].

Like dioceses: not a religious order

Like dioceses and military ordinariates, personal prelatures are under the governance of the Congregation for Bishops, for they take charge of lay people with its own secular clergy and prelate, unlike the religious orders which are under the Congregation for the Religious, because they take charge of nuns, monks, friars, religious priests, and lay orders which follow religious practices.

Like military ordinariates: for persons not territories

Like the military ordinariates, personal prelatures take care of persons with some particular objectives, wherever these persons might be, unlike the diocese which are in charge of territories of Catholic faithful.

Under the diocesan bishops

As Catholic faithful whose vocation is to sanctify their ordinary situation both civil and ecclesial, the lay members of Opus Dei "continue to be faithful of the dioceses...and are, therefore, under the jurisdiction of the diocesan bishop in what the law lays down for all the ordinary faithful," in the words of the Apostolic Constitution Ut Sit. [17] The authority of the Opus Dei prelate over them is restricted to all their spiritual and apostolic commitments in pursuit of the mission of the prelature. The mission of holiness is not only in harmony with the diocese's structure, but will benefit its spiritual life--its purpose for being.

Doctrinal formation and apostolic work

Encouragement and support of the Popes and other Church leaders

Throughout Opus Dei's history, the Church authorities have been supportive of its work of formation and its mission to spread the universal call to holiness, aware that the Catholic Church's "first purpose is to be the sacrament of the inner union of men with God" and that her "structure is totally ordered to the holiness of Christ's members." (Catechism of the Catholic Church 775, 773) [18]

Blessed John XXIII lauded Opus Dei and stated on 5 March 1960 that it opens up "unsuspected horizons of apostolate." Paul VI said that the Work is "an expression of the perennial youth of the Church." (Handwritten letter to Msgr. Josemaria Escriva de Balaguer, October 1, 1964)

John Paul I said just before the start of his brief papacy that Escriva's teachings are "radical; he goes as far as talking about "materializing" --in a good sense-- the quest for holiness. For him, it is the material work itself which must be turned into prayer and sanctity." [19]

John Paul II was a strong supporter of Opus Dei and said that "Opus Dei anticipated the theology of the laity of the Second Vatican Council." [20] He established Opus Dei as a Personal Prelature in 1982 and the Pontifical University of the Holy Cross in 1990, and canonized its founder in 2002. During the canonization, there were 42 cardinals and 470 bishops from around the world, general superiors of many orders and religious congregations, and representatives of various Catholic groups.

Fidelity to Catholic doctrine

Opus Dei is known as a prelature which is very faithful to the doctrines of the Teaching Office of the Catholic Church. [21] It provides a deep doctrinal-religious formation for its members.

Plan of Formation

Since all the members have received only one vocation, "being contemplatives in the middle of the world," they receive essentially the same doctrinal and theological formation, whether they are men or women, young or old, university graduates or not, well-to-do or needy, laymen or priests. Their theological and philosophical formation include courses on the History of the Church, Christology, Sacraments, Liturgy, Metaphysics, and Anthropology. Numerary members receive a more intense formation due to their formational duties. (See Romano 1995; Le Tourneau 2002)

Innovative doctrine vs. allegations of ultra-conservativism

A number of historians of theology say that Opus Dei has an innovative and revolutionary theological doctrine and anthropology. These have provided ordinary people a "truly lay spirituality" and not just an religious spirituality applied to lay people. Its teaching on the universal call to sanctity, a doctrine which was forgotten for most of Christian history, has become a leitmotif of contemporary Christianity. Cardinals and Vatican observers have called Escriva a "precursor of Vatican II," an Ecumenical Council which made this teaching one of its centerpieces. (Berglar 1993, Orlandis 1993, Rodriguez et al 1994; see also article written by Cardinal Luciani aka John Paul I: [22])

In this work of formation and apostolate, Opus Dei faced problems, misunderstandings and controversies, leading some observers of religious phenomena to see Opus Dei as a "sign of contradiction." (See[23])

Opus Dei has been criticized, by both secular and non-Catholic religious groups, for promoting an overly orthodox vision of the Roman Catholic faith. Opus Dei has also been accused of focusing on recruiting students from prestigious universities, who can then enter professions where they could influence public policy from an Opus Dei perspective. Critics in Ireland, including some ex-Opus Dei members, accused the organisation of 'sexist exploitation' of women, whom they claimed were restricted in Opus Dei run hostels to doing manual work such as cooking and cleaning and denied any role in leadership. In response, supporters state that men and women are equal in Opus Dei, with half the leadership positions being held by women.

According to some analysts of the contemporary world, the propensity to apply political categories like "conservatism" and "liberalism" to religious phenomena is typical of secularist ideologies which do not see beyond the temporal sphere. (Messori 1997, Weigel 1999)

Apostolic Work

Principle and action steps

A Christian's vocation is to be "another Christ, Christ himself," a calling to focus on the one goal of the Son of God: to save and sanctify all of mankind. For Escriva, winning people to God means: "First prayer; then atonement; and in the third place, very much in the third place, action." [24] Atonement means personal sacrifice in ordinary things in daily work and also through extraordinary means called "corporal mortification," bringing about a self-identification with the Son of God who redeemed mankind through the cross. (See Holiness and the World 1997}

Criticisms: allegations that Opus Dei is a cult

Some critics accuse Opus Dei of acting as a religious cult within the Church, stating that it shows characteristic cult behavior such as love bombing new recruits, encouraging members to relinquish contact with their friends and families in favour of contacts within the group, and threatening members when they try to leave. The strongest form of threat is the threat of condemnation. ie it is not a physical but psychological threat. Opus Dei members on the other hand point to the large number of people who have ceased to be directly involved with Opus Dei but still speak positively of the group. One characteristic of Opus Dei that current and former members would agree to, is that the most effort is placed on the growth of the group. The most important job for an Opus Dei member is to attract other people to become members too. His social life, the circles that he frequents, the kinds of people he tries to become a friend of, is always geared towards proselitism.

Critics are often highly suspicious of practices such as mortification of the flesh, involving the use of the cilice and the discipline [25]; its founder is frequently alleged by critics to have whipped himself until there was blood on his walls (members do not imitate him in this). In his writings, he stated: "Blessed be pain. Loved be pain. Sanctified be pain. . . Glorified be pain!" [26]

Responses: scholarly assessment and traditional Catholic practices

Some scholars point out that the notion of "cult" has itself been subjected to strenuous criticism in recent decades by social scientists who argue that the label is often little more than a pejorative term for religious groups that fail to sufficiently conform to a given society's values. Some cite the analysis of CESNUR, the Center for Studies on New Religions, an international organization of scholars from leading universities devoted to the study of new religious forms:

"...the category of 'cults' used by these [anti-cult activists's] documents is unscholarly and not acceptable. Methodologically, it is clear that these [anti-cult] reports rely primarily on sources supplied by the international anti-cult movement, and accept uncritically the brainwashing or mind control model of conversion, a model unanimously rejected by mainline sociological and psychological science." [27] (See also the investigation done by Vittorio Messori (1997) and the study done by Massimo Introvigne of CESNUR on Opus Dei and the anti-cult movement. Introvigne refers to the laicist roots of the anti-cult activists who cannot tolerate "il ritorno del religioso," the return of the religious.[28]); As regards criticisms on brainwashing, coercion, etc., supporters of Opus Dei point to Catholic League's Opus Dei: Fact and Fiction [29])

With regards to the concerns over mortification of the flesh, many experts in the history of Christianity affirm that these practices exist in other Catholic organizations and even other religions, and have been taken up throughout the Church's history by many prominent saints, Saint Thomas More perhaps being the nearest example, due to his being a lay Christian. As well, certain contemporary thinkers, specifically a few historians of philosophy, argue that the modern-day perplexity over mortification of the flesh is rooted in secularism, a counterforce against Christianity and religion. Secularists find it difficult to understand "the need for suffering" for supernatural reasons. John Paul II expains this in his Apostolic Letter Salvifici Doloris, [30] on the salvific meaning of suffering. (See Wikipedia article for a historical and theological study on mortification of the flesh; see also Gomez Perez 1992 and [31])

Also, some contemporary observers of social trends have suggested that many of the criticisms and allegations against Opus Dei are connected to an anti-Catholic bias. According to these authors, this bias is the "last acceptable prejudice" in the western world. This approach assumes that western civilization has overcome other prejudices, such as discrimination against women, Jews, African-Americans and gays. (See Jenkins 2003 and Massa 2003; also [32]) This viewpoint is not accepted by some academics.

Other criticisms on its apostolic work

The late Cardinal Basil Hume, Archbishop of Westminster and head of the Catholic Church in England and Wales, issued a set of "Guidelines for Opus Dei within the Diocese of Westminster" in December, 1981. Some read these as implicit criticism of Opus Dei's apostolic work, although others point to the fact that Cardinal Hume was the principal celebrant at Opus Dei's 70th anniversary Mass in London (October 1998) by way of evidence that the cardinal and organization enjoyed good relations. The latter also refer to his homily. [33]

Some traditionalists or ultraconservatives criticize Opus Dei's support for the Second Vatican Council's teachings on ecumenism and the role of the laity in the Church. Others object to the humanitarian and spiritual relief missions that it has undertaken, such as the one located in the Mountains of Yauyos, Peru.

Formational and apostolic activities

The largest part of the apostolic activity of the Prelature is what the individual members do with their friends and colleagues in their respective communities and places of work. Collective formative activities consist of religious retreats and classes in Catholic doctrine.

Its members also undertake many social initiatives: Opus Dei operates several hospitals, clinics, schools, and inner-city tutoring programs. For example, in the United States, it operates one college and five secondary schools, and tutoring programs in Chicago, New York City, St. Louis and Washington, D.C.. The U.S. National Headquarters is in 243 Lexington Avenue (Lexington Avenue & E. 34th Street) New York.

For more information regarding corporate works of Opus Dei and apostolic initiatives of members of Opus Dei all over the world, please see Opus Dei: Corporate Works [34].

Vocation and membership

The Vatican Yearbook indicates that Opus Dei has 85,000 members about 1,800 of whom are priests.

One vocation, many circumstances

Having only one vocation of total dedication to sanctity and apostolate, members are differentiated based on their personal circumstances and availability to work directly for the prelature. Approximately a quarter of Opus Dei's members are numeraries, who have committed themselves to celibacy in order to be more available for the organization's activities. The majority of the lay members are supernumeraries, who are involved in Opus Dei's activities but do not make a commitment of celibacy. Opus Dei additionally has many "cooperators", who assist its activities through prayer, donations, or other means.

Membership and practices

Numeraries

Numeraries are the most available. Only men who were baptised Catholic as infants and were born in wedlock can be numeraries. They live in celibacy and devote all their earnings to Opus Dei which they consider their family. As a general rule, they live in Opus Dei centers. Most of them hold regular secular jobs, but for some their professional work is to direct the apostolic activities of Opus Dei or to hold an internal position in the governance of the prelature. For most of those who hold internal positions, this is a temporary situation. The numeraries are the primary givers of spiritual direction to the rest of the membership. They are at the disposal of the prelature and are ready to move wherever the prelature needs them.

 
Cilice - Opus Dei Mortification Belt

In addition to the practice of celibacy, the numerary members follow practices of mortification of the flesh. (See 4.3 and 4.4 of this article for more information on these practices)

It is generally from the numeraries that the prelate calls men to the priesthood. When a man becomes a numerary, he does so with the willingness to consider becoming a priest if the prelate should ever ask him. However he always remains free to decline the invitation. A very important point is that he does not become a numerary with the intention of becoming a priest. Rather, he simply remains open to seriously considering the possibility if it is offered to him.

Associates

Associates are the next type of member, in order of availability. Associates are similar to numeraries, in that they live in celibacy, but they typically do not live in Opus Dei facilities. Their personal circumstances do not permit them to be as available to the prelature's work as a numerary is, perhaps because they have an elderly parent they have to take care of, or they run a family business that would interfere with their ability to move to another city. There are a whole host of reasons they would be less available than a numerary. Associates also are involved in giving spiritual direction to other members of the prelature and to non-members, too. The prelate can also ask associate members to become priests. Like numeraries, they remain free to decline.

Supernumeraries

Supernumeraries are the third type of member. These are the least available to Opus Dei. Supernumeraries may be married or unmarried. They live wherever they want. Most of the members are supernumeraries. They assist in the formative work of the prelature as their personal circumstances permit. Their vocation is the same of the associates and numeraries. They give themselves totally to God in Opus Dei; theirs is not a second class membership. They nevertheless form the 'coal-face' of Opus Dei in that they epitomize fully the life of the Christian struggling to live sanctity in daily life be it in the family, the workplace or both. They may be less available for specific apostolic tasks but are expected to strive just as assiduously to support them through turning their work into prayer and practicing the so-called "apostolate of friendship."

Numerary assistants

There is another type of member among the women of Opus Dei called "numerary assistant". Numerary assistants attend to the domestic needs of the centers of Opus Dei, both for the men and for the women. They run Opus Dei's conference centers, and perform other essential duties such as cooking and maintaining accommodation.

Opus Dei, society and politics

Christianizing the temporal order

Members of Opus Dei know that the Catholic Church, through the laity, has a mission of Christianizing society and the whole temporal order. Responding to the Christian vocation, they strive to put the Christian imprint of love, justice and professional excellence in their workplace and in the society where they live.

Professional formation

The Opus Dei prelature provides professional formation for its faithful, so that they will live up to their calling of sanctifying their work and sanctifying society through their work. This formation stresses the following: hardwork, study, cultural and professional development, human warmth and refinement in interpersonal relations, ethical behavior, prudence, honesty, social responsibility, respect for freedom and pluralism, not making use of the Church for one's gain, and the priority of prayer. (Le Tourneau 2002, Romano 1995)

Opus Dei preaches pluralism in temporal and political matters as a consequence of its teaching on love for freedom. (See 2.2.4)

Critics, however, say that there is evidence of several links between Opus Dei and right-wing organizations, particulary a letter from Escriva to Francisco Franco, dictator of Spain who was assisted by Nazi Germany into power. Several Opus Dei members were appointed ministers in Franco's government.

On the other hand, supporters of Opus Dei indicate that the letter of Escriva shows exemplary virtues as a citizen and a Catholic priest, as he says: "Although alien to any political activity, I cannot help but rejoice as a priest and Spaniard" that Spain, through its Head of State, has officially accepted the law of God in line with the Catholic faith. And Catholicism's law and faith stands for human rights, human dignity and freedom.

A number of historians point out that there were members who were sentenced to prison or left Spain under Franco because they didn't agree with the politics of Franco and his regime. (See also 6.2) German historian Peter Berglar states that Falangists, Franco's t political organization, suspected Escriva of "internationalism, anti-Spainism and freemasonry" and that during "the first decade of Franco's regime, Opus Dei and Escriva were attacked with perseverance bordering on fanaticism, not by enemies but by supporters of the new Spanish state. Escriva was even reported to the 'Tribunal for the Fight against Freemasonry.'" (Berglar 1994, p.180-181; see also Vasquez de Prada 1997) Moreover, there are numerous Opus Dei members in many parts of the world, e.g. Latin America, Europe, Asia, who are involved in left-wing organizations: labor unions, left-of-center political parties, organizations working for the marginalized, etc.

There have also been numerous rumours about Opus Dei which appear to be conspiracy theories.

Privacy, prudence, and naturalness vs. secrecy

Like most Catholic organizations and private groups, Opus Dei does not in general comment on who is or is not a member, out of respect for their privacy. Also Opus is prudent enough not to publize sensitive and confidential information, like any ethical professional group. (Messori 1997)

Critics, on the other hand, state the following: there are suspicions that Opus Dei functions as a secret society. There are persistent rumours that some senior members of the U.S. judiciary and FBI are Opus Dei members. Contrary to most Catholic organizations in which all the teachings and writings of the founder are public, in Opus Dei there is a whole body of teachings, norms, writings that are restricted to its members and are not public; even between members, there are different levels of the literature that they have access to. For example, the teachings and instructions for numeraries would not be available to supernumeraries, et cetera, much less to the general public.

Church historians point out that the allegation of secrecy in Opus Dei stems from a misunderstanding that occurred in Spain in the 1940's. Since Opus Dei members are but ordinary people who have taken their religion seriously, they did not wear any distinctive clothing like that of monks and priests, the stereotype of Christian holiness at that time. This feature of "indistinguishability" of Opus Dei members from the common man (this is called the virtue of "naturalness") led to suspicions that they were camouflaging their real identity. These suspicions later developed—and in some key places in the Iberian Peninsula they were deliberately propagated—as rumors that Opus Dei is a secret society. (Vazquez de Prada 2003, Berglar 1994; See also results of a recent investigation done by a journalist [35] and Catholic League's Opus Dei: Fact and Fiction [36]} The Italian parliament, after a thorough investigation in 1986 of Opus Dei's internal systems, structures and methods, cleared it of being a secret society. [37]

Opus Dei members in politics and other leadership roles

In 1960s Spain, Francisco Franco appointed several members of Opus Dei as ministers. These ministers are generally acknowledged to have introduced to Franco's rule a capitalist, technocratic ideology which contrasted with previous Falangist, Carlist and military influences. Simultaneously, some other members of Opus Dei were exiled on account of their political ideas, like the founder of Diario Madrid who lived in Paris and would later have a leading role in the Spanish transition to democracy. In present-day democratic Spain, some ministers of the former Partido Popular leader José María Aznar government were members of Opus Dei.

Some have claimed that Ruth Kelly, United Kingdom Education Secretary, is a member, which she neither confirms nor denies.

In the United States, the Boston Globe reported connections between the Opus Dei priest Father C. John McCloskey III and some conservative Catholic politicians. [38]

Pope John Paul II's press spokesman, Joaquin Navarro-Valls, was perhaps the most famous member of the organization.

Dr. James Egan, child psychiatrist. John F. Coverdale, law professor at Seton Hall University. Reverend Robert P. Bucciarelli was once head of Opus Dei in the USA.

Some people say that Louis Freeh, once head of the FBI, is a member. The Opus Dei Information Office has denied this, (and other rumours). (See Catholic League's Opus Dei: Fact and Fiction [39]) "... but we would like to dispel once and for all the rumors that Louis Freeh, Antonin Scalia, Clarence Thomas, and Mel Gibson are members." (Jesuitically, they say they would like to dispel the rumors; they don't actually say the rumors are false.) Louis's brother John Freeh was a member, but Opus Dei spokesperson say he has left the organization. (Shannon, page 183)

Robert Hanssen, FBI counterintelligence and Soviet mole, was a confirmed member. According to Shannon, The Spy Next Door, page 82, Hanssen confessed his spying activities to Reverend Bucciarelli, but this was kept confidential, as is proper in the confessor/penitent relationship. Opus Dei sent out a letter against Hanssen's activities after his exposure.

Susan Hanssen, daughter of Robert and Bonnie Hanssen, joined Opus Dei. (Shannon, page 185)

The Catholic Church states that Opus Dei members are completely free in their professional and political lives, and that the organization plays no role in the professional decisions made by members, including those who work in politics, and therefore cannot be held responsible for them. [40] Each member is responsible for his own public actions, and of making sure that these actions are consistent with his beliefs and knowledge of the truth. Thus, Escriva gave the following reminder:

"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?" [41]

The same point is also made by Islamic mullahs -- there can be no separation of church and state.

Fictional portrayals

Opus Dei played a large role in Dan Brown's best-selling novel The Da Vinci Code. Although not wholly inaccurate, some of Opus Dei's practices were misleadingly described in the book, including mortification of the flesh. The novel also erroneously characterized the organization as monastic order. After the book's publication, Opus Dei published a comprehensive set of responses which can be found on their website [42]. The book is, after all, a work of fiction.

References and readings

Writings of the founder

  • Josemaría Escrivá: The Way, Scepter Publications, 1992. ISBN 0933932545
  • Josemaría Escrivá: Furrow, Scepter Publications, 1992. ISBN 0933932553
  • Josemaría Escrivá: The Forge, Scepter Publications, 1992. ISBN 0933932561
  • Josemaría Escrivá: Christ Is Passing By, Scepter Publications, 1982. ISBN 0933932049
  • Josemaría Escrivá: Friends of God, Scepter Publications, 1981. ISBN 0906138027
  • Josemaría Escrivá De Balaguer: Conversations with Monsignor Josemaría Escrivá, Scepter Publications, 2003. ISBN 1889334588

Studies about Opus Dei: monographs

  • Dominique Le Tourneau: What Is Opus Dei?, Gracewing, 2002. ISBN 0852441363 -- a French scholar's authoritative synthesis
  • Vittorio Messori: Opus Dei, Leadership and Vision in Today’s Catholic Church, Regnery Publishing, 1997. ISBN 0895264501 -- an investigation (Un indagine, the original Italian title) done by a famous journalist
  • Giuseppe Romano: Opus Dei: Who? How? Why?, Alba House, 1995. ISBN 0818907398
  • Rafael Gomez Perez,Opus Dei: Una Explicacion, Ediciones Rialp 1992. ISBN 8432128929
  • William West: Opus Dei. Exploding a Myth, Little Hills Press, 1987. ISBN 0949773751 -- a clarification on Opus Dei based on the author's trips around the world

Theological and juridical studies

  • Amadeo Fuenmayor, Valentin Gomez-Iglesias and Jose Luis Illanes: The Canonical Path of Opus Dei, Four Courts Press, 1996. ISBN 1851822216 -- three canonists study the juridical nature and history of Opus Dei
  • Pedro Rodriguez, Fernando Ocariz and José Luis Illanes: Opus Dei in the Church, Four Courts Press, 1994. ISBN 1851821708 -- an ecclesiological and theological study of Opus Dei
  • Holiness and the World: Studies in the Teachings of Blessed Josemariá Escrivá, ed. M.Belda. Scepter Publications, 1997 -- theologians study in depth the founder's writings

History and biography

  • Jose Orlandis, History of the Catholic Church, Four Courts Press, 1993. ISBN 1-85182-125-2
  • George Weigel, Witness to Hope: The Biography of Pope John Paul II, Harpercollins, 1999. ISBN 006018793X
  • Andres Vasquez de Prada: The Founder of Opus Dei. The life of Josemaria Escriva, Scepter Publishers 1997.
  • Peter Berglar: Opus Dei. Life and Work of its Founder, Princeton 1993. ISBN 0933932650 -- a German historian's insights and analysis of the significance of founder and his life's work
  • John Coverdale: Uncommon Faith: The Early Years of Opus Dei (1928-1943), Scepter Publications, 2002. ISBN 188933474X

Others

  • Francis Fernandez: In Conversation with God, Scepter Publications, 1993. ISBN 0906138191 (7 volume set)
  • María del Carmen Tapia: Beyond the Threshold, Continuum, 1998. ISBN 0826410960
  • Michael Walsh: Opus Dei: An Investigation into the Secret Society Struggling for Power Within the Roman Catholic Church, Harper San Francisco, 1989. ISBN 0060692685
  • O'Connor, William: Opus Dei: An Open Book. A Reply to the Secret World of Opus Dei by Michael Walsh, Mercier 1991
  • Elaine Shannon and Ann Blackman, The Spy Next Door : The Extraordinary Secret Life of Robert Philip Hanssen, The Most Damaging FBI Agent in US History, Liittle Brown, 2002 ISBN 0-316-71821-1

Catholic Church sites and sites supporting Opus Dei:

Sites critical of Opus Dei:

Other:

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