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'''Opus Dei in society''' discusses the social mission, general social strategy, its social activities and work, its relationship with politics.
'''Opus Dei in society''' refers to the social mission, general social strategy, social activities, work, relationship with politics and other aspects of ].


==Mission in society and general strategy== ==Mission in society and general strategy==
{{More citations needed|section|date=July 2021}}
According to Catholic officials and scholars, Opus Dei is God's Work performing a divine operation in society which mobilises Christians to sanctify secular realities from within. Opus Dei does not act as a group, they say. It is a spiritual, catechetical agency of the Catholic Church in charge of forming people so they can act with personal responsibility "to put Christ on top of all human activitites," as their founder says.
According to Catholic officials and scholars, Opus Dei is God's Work performing a divine operation in society which mobilises Christians to sanctify secular realities from within. Opus Dei does not act as a group, they say. It is a spiritual, catechetical agency of the Catholic Church in charge of forming people so they can act with personal responsibility "to put Christ on top of all human activities," as their founder says.


]
] Escriva said that Opus Dei evangelises people of all social classes: "Out of a hundred souls, we are interested in one hundred." Opus Dei’s ''Statutes'' says that the goal of Opus Dei is to bring about that persons of all walks of life, first of all the intellectuals, practice Christianity through the sanctification of their work "so that all things will be put in order according to the Will of the Creator." (2.1 and 2.2; See Fuenmayor 1994, p. 610-611)
Escriva said that Opus Dei evangelises people of all social classes: "Out of a hundred souls, we are interested in one hundred."<ref>{{cite web|url=http://www.escrivaworks.org/book/furrow/point/183|title=Opus Dei - writings of the founder|publisher=Escrivaworks.org|access-date=8 October 2014}}</ref> Opus Dei's ''Statutes'' says that the goal of Opus Dei is to bring about that persons of all walks of life, first of all the intellectuals, practice Christianity through the sanctification of their work "so that all things will be put in order according to the Will of the Creator."<ref>2.1 and 2.2; See Fuenmayor 1994, p.&nbsp;610-611</ref>


According to Vittorio Messori in his book ''Opus Dei: Leadership and Vision in Today’s Catholic Church'', Opus Dei’s manner of influencing society is based on the principle that "there is no way of improving humanity other than improving human beings&mdash;one by one, and profoundly." Thus it has what it calls apostolate of friendship. Also, it follows the strategy of emphasising the evangelisation of the intelligentsia because, he says, "society arrives at the majority of its ideas and modes of behavior by way of the intellectuals." (p. 111; 177) According to Vittorio Messori in his book ''Opus Dei: Leadership and Vision in Today’s Catholic Church'', Opus Dei's manner of influencing society is based on the principle that "there is no way of improving humanity other than improving human beings&mdash;one by one, and profoundly." Thus it has what it calls apostolate of friendship. Also, it follows the strategy of emphasising the evangelisation of the intelligentsia because, he says, "society arrives at the majority of its ideas and modes of behavior by way of the intellectuals."<ref>p.&nbsp;111; 177</ref>


So that the sanctification of society can take place through sanctification of work, the Opus Dei provides "professional formation." This stresses hard work, cultural and professional development, human warmth and refinement, ethical behaviour, respect for freedom and pluralism, personal and collective humility, and personal prayer as the highest priority in one's daily schedule. The most important social strategy is for each individual to focus in becoming another Christ, the Redeemer of all human beings, and thus a virtuous and socially responsible citizen: "These world crises," Escriva says, "are crises of saints." (See ''Holiness and the World'') So that the sanctification of society can take place through sanctification of work, the Opus Dei provides "professional formation." This stresses hard work, cultural and professional development, human warmth and refinement, ethical behaviour, respect for freedom and pluralism, personal and collective humility, and personal prayer as the highest priority in one's daily schedule.

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 common good. Because if Christians are not well ordered from within, he says, 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." Thus, evangelization in Opus Dei is done one-on-one through its "apostolate of friendship and confidence."

] and ] calls the attempt of Opus Dei an "alternative modernity," a work towards a modern world which is "faithful" to the Christian traditions, as distinguished from other secular interventions in modernity. (''Many Globalizations: Cultural Diversity in the Contemporary World'' 2002)


==Activities and work== ==Activities and work==
{{More citations needed|section|date=July 2021}}
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 workplaces. Collective formative activities consist of religious retreats, recollections, and classes in Catholic doctrine.
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 workplaces. Collective formative activities consist of religious retreats, recollections, and classes in Catholic doctrine.<ref>{{cite web|url=http://opusdeisites.tripod.com/|title=Corporate Works of Opus Dei|publisher=Opusdeisites.tripod.com|access-date=8 October 2014}}</ref>


]Its members also undertake many social initiatives: Opus Dei operates several hospitals, clinics, schools, and inner-city tutoring programs.
A big percentage of the undertakings of members of Opus Dei, if not the majority, are youth development centres: schools, youth clubs, study centres. There are also a good number of training centres for women. A big percentage of the undertakings of members of Opus Dei, if not the majority, are youth development centres: schools, youth clubs, study centres. There are also a good number of training centres for women.


In Spain, Saint Josemaría Escrivá himself founded the ] in ] which confers 27 degrees and administers more than 300 post-graduate programs and includes a teaching hospital. In Spain, Saint Josemaría Escrivá himself founded the ] in 1959 which confers 27 degrees and administers more than 300 post-graduate programs and includes a teaching hospital.


===Opus Dei academic institutions===
For more information regarding corporate works of Opus Dei and apostolic initiatives of members of Opus Dei all over the world, please see .
====Schools====
*PARED Harkaway Hills College, Melbourne, Australia
*PARED Montgrove School for Girls, Sydney, Australia
*], Sydney, Australia
*PARED Tangara School for Girls, Sydney, Australia
*], Sydney, Australia
*], Muntinlupa, Philippines
*], Muntinlupa, Philippines
*PAREF Springdale School, Cebu City, Philippines
*PAREF Westbridge School, Iloilo City, Philippines
*PAREF Rosehill School, Antipolo, Philippines
*], Antipolo, Philippines
*PAREF Southcrest School, Cebu City, Philippines
*Rosevale School, Cagayan de Oro, Philippines
*], Nagasaki, Japan
*], Hong Kong
*], Maryland, USA


===Opus Dei Universities=== ====Universities====
Universities operated by or related to Opus Dei are Universities operated by or related to Opus Dei are
*University of Navarra, Spain
*IESE Business School, Barcelona, Spain
*Pontifical University of the Holy Cross, Rome, Italy
*Universidad Austral, Buenos Aires, Argentina
*IAE Business School, , Buenos Aires, Argentina
*Centro de Extensão Universitária, Sao Paulo, Brazil
*ISE - Instituto Superior da Empresa, Sao Paulo, Brazil
*University of the Andes, Santiago, Chile
*Universidad de La Sabana, Chía, Colombia
*Universidad Panamerica, Mexico,
*Universidad Bonaterra, Aguascalientes, Mexico
*Instituto Panamericano de Alta Dirección de Empresa (IPADE), Mexico D.F., Mexico
*Strathmore College, Nairobi, Kenia
*Lexington College, Chicago, IL
*University of Piura, Piura, Peru
*University of Asia and the Pacific, Pasig City, Philippines

===Opus Dei Publishers===
While Opus Dei does not own or operates these publishers, they do print work related to Opus Dei
*Scepter Publishers
*Quadrante, Sao Paulo, Brazil
*Sinagtala Publishers, Inc., Makati City, Philippines



*], São Paulo, Brazil
*], Buenos Aires, Argentina
*], Barcelona, Spain
*], Mexico D.F., Mexico
*], São Paulo, Brazil
*], Lima, Peru
*], Lagos, Nigeria
*], Rome, Italy
*], Nairobi, Kenya
*], Buenos Aires, Argentina
*], Aguascalientes, Mexico
*], Chía, Colombia
*], Quito, Ecuador
*], Montevideo, Uruguay
*], Fraijanes, Guatemala
*], Caracas, Venezuela
*], Mexico D.F., Mexico
*], Rome, Italy
*], Barcelona, Spain
*], Pasig, Philippines
*], Pamplona, Spain
*], Piura, Peru
*], Santiago, Chile
*], Madrid, Spain


==Membership profile== ==Membership profile==
The Vatican Yearbook indicates that Opus Dei has 85,000 members about 1,900 of whom are ]s. Of these 1,900 priests, 25 are ]s working in various dioceses. Members are distributed as follows: Africa 1600; Asia and the Pacific 4700; Americas, North and South 29,000; Europe 48,700. The Vatican Yearbook indicates that Opus Dei has 85,000 members about 1,900 of whom are ]s. Of these 1,900 priests, 25 are ]s working in various dioceses. Members are distributed as follows: Africa 1600; Asia and the Pacific 4700; Americas, North and South 29,000; Europe 48,700.{{Citation needed|date=July 2021}}


In terms of educational level, income and social status, V. Messori says that there is a predominance of middle-to-low levels among the members of Opus Dei. In Spain and Latin America, for example, Opus Dei is predominantly popular among laborers and ''campesinos''. (1997, p. 84) Gomez Perez, in ''Opus Dei: Una Explicación'', says that Opus Dei's social composition shows a correspondence with the local situation, because, he says, all honest trades can be sanctified. He also says that there are more teachers and professors among its ranks than the normal social composition because of Opus Dei's emphasis on the intellectual apostolate. In terms of educational level, income and social status, V. Messori says that there is a predominance of middle-to-low levels among the members of Opus Dei. In Spain and Latin America, for example, Opus Dei is predominantly popular among laborers and ''campesinos''.<ref>1997, p.&nbsp;84</ref> Gomez Perez, in ''Opus Dei: Una Explicación'', says that Opus Dei's social composition shows a correspondence with the local situation, because, he says, all honest trades can be sanctified. He also says that there are more teachers and professors among its ranks than the normal social composition because of Opus Dei's emphasis on the intellectual apostolate.{{Citation needed|date=July 2021}}


Critics, however, accuse Opus Dei of elitism. They say that Opus Dei has amassed both power and wealth. On the other hand, John Allen in ''Opus Dei: Secrets and Power in the Catholic Church'', says that Opus Dei's assets in the World are estimated to be at $2,800 million minimum, compared with an annual revenue for the Catholic Church in the US of $102 billion. By comparison, General Motors has assets of $455 billion. The worldwide revenue of Opus Dei is that of a mid-sized American diocese. He also says that Opus Dei has only 39 bishops out of the 4,564 in the world. And there are only 20 members out of 3920 working in the Vatican. As to real estate holdings, Opus Dei's holdings are notably inferior to those of the religious orders, says V. Messori. "Monks live in communities that require houses, while 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 . Critics{{who|date=July 2014}}, however, accuse Opus Dei of elitism, and say that Opus Dei has amassed both power and wealth. On the other hand, John Allen in ''Opus Dei: Secrets and Power in the Catholic Church'', says that Opus Dei's assets in the World are estimated to be at $2,800 million minimum, compared with an annual revenue for the Catholic Church in the US of $102 billion. By comparison, General Motors has assets of $455 billion. The worldwide revenue of Opus Dei is that of a mid-sized American diocese. He also says that Opus Dei has only 39 bishops out of the 4,564 in the world. And there are only 20 members out of 3920 working in the Vatican.<ref>{{cite web|url=http://www.thetablet.co.uk/cgi-bin/book_review.cgi?past-00255 |title=The Tablet - 404 Error |access-date=8 October 2014 |url-status=dead |archive-url=https://web.archive.org/web/20141013142637/http://www.thetablet.co.uk/cgi-bin/book_review.cgi?past-00255 |archive-date=13 October 2014 }}</ref> As to real estate holdings, Opus Dei's holdings are notably inferior to those of the religious orders, says V. Messori. "Monks live in communities that require houses, while the great majority of Opus Dei members continue to live their everyday lives in their own homes."<ref>{{cite web|url=http://geocities.com/info_opus_dei/opus-dei-en.htm|title=Information Handbook on the Opus Dei Prelature|work=Yahoo Small Business|access-date=8 October 2014|archive-url=https://web.archive.org/web/20091027065003/http://geocities.com/info_opus_dei/opus-dei-en.htm|archive-date=27 October 2009|url-status=dead}}</ref>


==Revolutionary or conservative?==
==Secularity and privacy vs. secrecy==
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.{{Citation needed|date=July 2021}}
Similar to NGOs set up by private citizens of a Catholic country which are civil and non-diocesan in nature, projects of members of Opus Dei do not carry an official Catholic name nor status, according to Giuseppe Romano in ''Opus Dei: Who? How? Why?''. This is in accord with the secular character of its members and the insistence of their founder of not using the Church's name for personal gain. A radical departure from the usual practice of Catholic organizations, this has led some to call Opus Dei a secret society. (See Sources of controversies)


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 Union| access-date=2006-05-16| publisher=Catholics for a Free Choice}}</ref>
]Some critics allege that Opus Dei is a group of people which uses manipulation and secrecy to further their own personal ends. Opus Dei, according to this view, has a well-organized, authoritarian structure to achieve its conservative political agenda in the world. In 1989, ''Opus Dei: An Investigation into the Secret Society Struggling for Power Within the Roman Catholic Church'' written by Michael Walsh, a former Jesuit, brought out several ] about Opus Dei in which it was supposed to have been involved in scandals. There have also been rumours that some senior members of the U.S. judiciary and ] are Opus Dei members. Some people also allege a connection between Opus Dei and the CIA.


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 ''How the Catholic Church Built Western Civilization'',<ref>{{cite web|url=http://www.catholiceducation.org/articles/history/world/wh0101.html |title=Catholic Education Resource Center |publisher=Catholiceducation.org |access-date=2015-05-16}}</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."<ref>{{cite web|url=http://www.catholiceducation.org/articles/history/world/wh0087.html|title=The Vision of Christopher Dawson|publisher=Catholiceducation.org|access-date=8 October 2014}}</ref><ref>]'s , Random House 2005.</ref>
According to these critics, in Opus Dei there is a body of teachings, norms, and 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. Fr. James Martin, S.J, also says in an interview: They are fairly secretive about the way they go about recruiting, what goes on inside their houses. And they are very secretive about their finances.


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'':
According to supporters, Michael Walsh's ] were thoroughly answered by William O'Connor's ''Opus Dei: An Open Book. A Reply to the Secret World of Opus Dei by Michael Walsh''. Like its diocesan counterparts and other private organizations, the Opus Dei prelature "has the obligation to respect its members privacy," says Dr. Rafael Gomez Perez, author of ''Opus Dei: Una Explicación''. (1992) He says that the prelature "has no right to communicate the fact of membership if the person in question does not permit it. To confuse this with 'secrecy' is to be unwilling to recognise the standard practice of any organisation with voluntary contracts." Also following the practice of many institutions and corporations, Opus Dei exercises prudence and confidentiality regarding key documents.


{{Blockquote|text=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| access-date=2006-05-16}}</ref>}}
Like members of private clubs, the faithful of Opus Dei's membership is known by their relatives and close friends. Membership of public personalities can be known by the person's own public declaration. See also: ]. Professional journalist John Allen says that there is a spiritual motivation behind the discretion practised by members--the avoidance of self-aggrandizement or humility. He also notes that Opus Dei's offices, their headquarters are a matter of public record—-the information office puts out information about budgets and membership, etc. Thus, he says, Opus Dei is not secretive. After investigating the accusations of ]s, the Italian Parliament said in 1986 that Opus Dei is not a secret society neither in law nor in fact.


]
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 "National Catholicism", according to Alberto Moncada,<ref>{{cite web|url=http://www.odan.org/escriva_to_franco.htm |title=Letter from Escriva to Franco |publisher=Odan.org |access-date=2015-05-16}}</ref> or "Catholic Totalitarianism," according to Argentine ] historian Emilio Corbiere.<ref>{{cite web|url=http://www.clarin.com/diario/2004/03/03/s-03708.htm|title=Murió el historiador y periodista Emilio Corbière|publisher=Clarin.com|access-date=8 October 2014}}</ref> 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.<ref>{{cite web|url=http://www.natcath.com/NCR_Online/archives/011802/011802f.htm|title=natcath.com|publisher=Natcath.com|access-date=8 October 2014}}</ref> “The claim that Opus Dei is merely a humanitarian organization with no political agenda is simply not credible,” said ], president of Catholics for a Free Choice. Opus Dei, according to its critics{{who|date=July 2014}}, 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 ''The Way of the Cross'',<ref>{{cite web|url=http://www.adoremus.org/Ratzinger_Stations.html |title=Stations of the Cross |publisher=Adoremus.org |access-date=2015-05-16}}</ref> 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."<ref>{{cite web|url=http://www.escrivaworks.org/book/the_forge/point/102|title=Opus Dei - writings of the founder|publisher=Escrivaworks.org|access-date=8 October 2014}}</ref>


According to Escrivá, "face-to-face with God, there is no room for anonymity: either one decides to be his friend or his foe."<ref>{{cite web|url=http://www.escrivaworks.org/book/friends_of_god/36|title=Opus Dei - writings of the founder|publisher=Escrivaworks.org|access-date=8 October 2014}}</ref> 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."<ref>{{cite web|url=http://www.escrivaworks.org/book/the_way/point/755|title=Opus Dei - writings of the founder|publisher=Escrivaworks.org|access-date=8 October 2014}}</ref> His supporters say that if Christians throughout the world are completely faithful to the Beauty of Truth, Jesus Christ,<ref>{{cite web|url=http://www.ewtn.com/library/Theology/RATZBEAU.HTM|title=THE BEAUTY AND THE TRUTH OF CHRIST|publisher=Ewtn.com|access-date=8 October 2014}}</ref> then "the greatest revolution of all time would take place," according to what they see as the prophetic vision of Opus Dei's founder,<ref>{{cite web|url=http://www.murrayhillinstitute.org/Pages/conference_2002.html |archive-url=https://web.archive.org/web/20050502124547/http://www.murrayhillinstitute.org/Pages/conference_2002.html |archive-date=May 2, 2005 |title=MHI 2002 Conference: Finding God In and Through Everyday Work }}</ref> a vision altogether dismissed by its many critics{{who|date=July 2014}}.
==Political pluralism and Opus Dei==
Opus Dei states that it takes no side in politics.
"There are no dogmas in temporal matters," Escriva says. "Respect for its members' freedom is an essential condition for Opus Dei's very existence," says Escriva. "If Opus Dei had been involved in politics, even for an instant," he once wrote, "in that moment of error I would have left Opus Dei." (Le Tourneau 1989, p. 49)

V. Messori says that Escriva set up ''inviolable and perpetual'' rules to establish the essential conditions for Opus Dei's life. Among them is this clause from the ''Statutes'': "Each faithful of the Prelature enjoys the same liberties as other Catholic citizens in what concerns professional activity, social, political doctrines, etc. The authorities of the Prelature, however, must abstain from giving any counsel in matters of this nature. Therefore this full liberty can be diminished only by the norms that apply to all Catholics and are established by the bishop or Bishop's Conference." (88.3)

After investigating into the actual implementation of these rules and spirit, Messori concludes that (1) the members of Opus Dei receive nothing else but spiritual advice, (2) they do not operate as a herd in political affairs, but (3) consider respect for pluralism in matters not concerning the faith one way of obeying a central conviction of the founder. (See Messori 1997, p. 175)

==Allegations of involvement in far-right politics==
Opus Dei's political pluralism is contested by its critics. They say that there are connections between Opus Dei and right-wing organisations. ]They present the following allegations:
*There was mutual support between ] and ], the fascist dictator of Spain who was assisted by Nazi Germany into power. Escriva joined Franco’s insurgent generals at the end of the Spanish Civil War. And in 23 May 1958, he wrote a letter showing support for Franco, whose military regime brought about the death of thousands of Spaniards. Critics also refer to the many Opus Dei members who were appointed to the Spanish government during Franco’s rule which lasted from 1939-1975. These appointments were a sign of Opus Dei’s penetration into the higher echelons of the regime. Opus Dei, according to these critics, has ambitions of playing a strong political role, like the one played by the Spanish Inquisition. The Columbia Encyclopedia says that “In the 1950s and 60s it replaced the Falange as the most important conservative political and religious force in Spain. Its influence there, however, has waned since the early 1970s.” However, in the recent government of José María Aznar (1996-2004) there have been several ministers who are members of the Opus Dei, as well as the State's General Attorney (Jesús Cardenal).
*Fr. Vladimir Felzmann, a former Opus Dei member who is presently working as a priest in a parish in England, quotes Escriva as having said: "Hitler against the Jews, Hitler against the Slavs, this means Hitler against communism." This alleged statement was cited by the international press and still did not bar Escriva's canonisation.
*Opus Dei had relations with Augusto Pinochet, the military dictator of Chile from 1973-1990.

On the other hand, supporters reply with the following:
*Escriva rejected the clerical, single-party mentality of many Spanish Catholics. This narrow mind-set was projected on to Opus Dei by Spanish commentators who were accustomed to a monolithic approach to politics among Catholic organisations, for they have not yet grasped the novelty of its teachings on freedom and personal responsibility. In his letter to Franco written 8 years after the Allies recognised his government, Escriva stated that “although a stranger to any political activity,” he wrote Franco to encourage the Spanish government for having decided to follow the law of God according to the Catholic faith, and thus, his supporters say, he was encouraging respect for human rights. Historians state that Franco's Falange persecuted Opus Dei members, driving to exile some members who would later lead Spain's democracy. Dr. Peter Berglar, a German historian, says that it is a "gross slander" to connect Opus Dei with Franco and fascism. V. Messori said that an Opus Dei dominated Franco regime is "a myth" given that of the 116 ministers in its history there were only 8 members of Opus Dei.
*Felzmann's statements, supporters say, are a “patent falsehood,” contradicting his written testimony that Escriva is “a saint for today.” Many witnesses say that Escriva denounced Hitler as a tyrant and a persecutor of Jews. Contrary to the current practice in Spain, he boldly condemned Nazism as a pagan, racist and totalitarian aberration. Jewish officials also came to St. Josemaria's defense, since he often publicly said that the persons he loves most are Jews: Jesus and Mary.
*The Pinochet-Opus Dei relationship is all made up, supporters say. Not any different from other Catholic faithful, many members are also involved in left-wing and centrist politics all over the world, making it impossible for all the members to have one political agenda.

For a fuller discussion with citations and sources, please see ].

==Revolutionary or conservative?==
The debate about Opus Dei and its role in politics continues. The two diametrically opposed positions can be seen in how they interpret point 353 of Escriva'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?

Critics say that this type of counsel makes it impossible for Opus Dei members to be free in political matters. This type of teaching, they say, puts Opus Dei members squarely on the political right: a conservative influence in world affairs.

Supporters, on the other hand, say that true Christians are committed to objective truth and act in their own name in the temporal world. The Catholic Church ''per se'' is beyond the power struggle among conservatives, liberals and progressives, they say. It is engaged in a fundamental struggle: the battle between the powers of evil and the powers of the God-man, who, in union with his descendants, "never loses battles." They say that it is when Christians all over the world are faithful to the Beauty of the Truth (''Veritatis Splendor''), Jesus Christ, then "the greatest revolution of all time would take place," in what they see as the prophetic vision of Opus Dei's founder. .

Many writers, whether they have taken a stand that Opus Dei is God's revolutionary Work or a conservative group of power-seekers, or have decided to take another kind of stand or not to take a stand at all, have presented these varying views about Opus Dei.


==References== ==References==
{{Reflist|colwidth=30em}}
=== Writings about Opus Dei ===
;By Opus Dei members and publishers
* -- Latin and English
* {{cite book|author=Dominique Le Tourneau|title=What Is Opus Dei?|publisher=Gracewing|year=2002|id=ISBN 0852441363}} -- a French scholar's synthesis
* {{cite book|author=Amadeo Fuenmayor, Valentin Gomez-Iglesias and Jose Luis Illanes|title=The Canonical Path of Opus Dei|publisher=Four Courts Press|year=1996|id=ISBN 1851822216}} -- two canonists and a theologian study the juridical nature and history of Opus Dei
* O'Connor, William: ''Opus Dei: An Open Book. A Reply to the Secret World of Opus Dei by Michael Walsh,'' Mercier 1991
* {{cite book|author=William West|title=Opus Dei. Exploding a Myth|publisher=Scepter|year=1987|id=ISBN 0949773751}} -- a 5-year research in 10 countries conducted by a senior journalist and deputy editor of the ''Australian''
* John Coverdale: ''Uncommon Faith: The Early Years of Opus Dei (1928-1943),'' Scepter Publications, 2002. ISBN 188933474X
* {{cite book|author=Rafael Gomez Perez|title=Opus Dei: Una Explicacion|publisher=Ediciones Rialp|year=1992|id=ISBN 8432128929}} -- professor of anthropology explains various aspects of Opus Dei
* {{cite book|author=Various Authors|title=Cristianos Corrientes: Textos sobre el Opus Dei|publisher=Rialp, Madrid|year=1971|id=}}
* François Gondrand, ''At God's Pace'', Scepter 1989.
* José Orlandis, ''Mis recuerdos: primeros tiempos del Opus Dei en Roma'' Rialp, 1995 ISBN 84-321-3090-7
* {{cite book|author=Pedro Rodriguez, Fernando Ocariz and José Luis Illanes|title=Opus Dei in the Church|publisher=Four Courts Press|year=1994|id=ISBN 1851821708}} -- an ecclesiological and theological study of Opus Dei
* {{cite book|author=Giuseppe Romano|title=Opus Dei: Who? How? Why?|publisher=Alba House|year=1995|id=ISBN 0818907398}} -- a study of an Italian essayist
* {{cite book|author=Luis Ignacio Seco|title=The Legacy of Msgr. Josemaria Escriva|publisher=Sinagtala Publishers, Manila|year=1987|id=}}
* Antonio Viana, “Law and spirit: on the 20th anniversary of the establishment of Opus Dei as a Personal Prelature,” Number 36, January-June 2003, Romana.
* {{cite book|author=Pedro Casciaro|title=Dream and Your Dreams will Fall Short|publisher=Princeton |year=1998|id=ISBN 0906138442}}
*Joaquin Navarro Valls. . ''Information Office of Opus Dei on the Internet.''

;By others

* John Paul II,
* John Paul II,
*Cardinal Joseph Ratzinger (Benedict XVI),
* Cardinal José Saraiva Martins,
*Richard John Neuhaus,
* {{cite book|author=]|title=Opus Dei: an Objective Look Behind the Myths and Reality of the Most Controversial Force in the Catholic Church|publisher=Doubleday Religion|year=2005|id=ISBN 0385514492}} -- book written after 300 hours of interviews by American reporter John Allen
*Allen, John, Jr. (] ]). . Carnegie Council, ]. — edited transcript of remarks, part of ''The Resurgence of Religion in Politics Series''
* Allen, John, Jr. (January 2006). . An Interview with John Allen, by John Romanowsky. ''Godspy.''
* {{cite book|author=Vittorio Messori|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 a journalist
* {{cite book|author=Jean-Jacques Thierry|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
* {{cite book|author=Fergal Bowers|title=The Work - An Investigation into Opus Dei in Ireland|publisher=Dufour Editions |year=1989|id=ISBN 1853710377 }}
* {{cite book|author=Peter Bristow|title=Opus Dei: Christians in the Midst of the World|publisher=Catholic Truth Society, London|year=2001|id=}}
* Massimo Introvigne,
* {{cite book|author=Dan Brown|title=The Da Vinci Code|publisher=Double Day|year=2003|id=ISBN 0-552-14951-9}}
* {{cite book|author=Joan Estruch|title=Saints and Schemers: Opus Dei and its Paradoxes|publisher=Oxford University Press |year=1995|id=ISBN 0735103569}}
* {{cite book|author=J. J. M Garvey|title=Parents Guide to Opus Dei|publisher=Sicut Dixit Press |year=1989|id=ISBN 0962850209 }}
* {{cite book|author=Robert Hutchison|title=Their Kingdom Come: Inside the Secret World of Opus Dei|publisher=|year=1992|id=ISBN 0312193440}}
* Christoph Cardinal Schönborn, "Are there sects in the Catholic Church?" ''L'Osservatore Romano'' Weekly Edition in English, 13/20 August 1997, page 3.
* {{cite book|author=Maria del Carmen Tapia|title=Beyond the Threshold|publisher=Continuum International Publishing Group|year=1998|id=ISBN 0826410960 }}
* {{cite book|author=Gordon Urquhart|title=The Pope's Armada: : Unlocking the Secrets of Mysterious and Powerful New Sects in the Church|publisher=Prometheus Book |year=1999|id=ISBN 157392699X }}
* {{cite book|author=Michael Walsh|title=Opus Dei: An Investigation into the Secret Society Struggling for Power Within the Roman Catholic Church|publisher=Harper San Francisco|year=1989|id=ISBN 0060692685}}
*Azanza, Ana.(spanish) (2004) El olivo
*E.B.E.(Spanish) (mayo de 2005)
* Gustavo (Spanish) Marzo 2004
*Silver, Vernon; Smith, Michael. 30 April 2006. . Bloomberg News.
*Economic Times. (20 Mat 2006).
*Deborah Dundas. (19 May 2006).

=== Spanish ===


==External links==
* Mª del Carmen Tapia .Ed. B
*
* Isabel de Armas .Foca
*E.B.E. (18 de mayo de 2005)
*Ana Azanza . (2004) El olivo
*E.B.E. (2004)
* Michael Walsh Plaza & Janes
* Amapola: 4 años en el Opus Dei como numeraria auxiliar
* María Angustias Moreno, El Opus Dei, Anexo a una historia
* María Angustias Moreno, La otra cara del Opus Dei *
* Alberto Moncada, Historia oral del Opus Dei
* Alberto Moncada,
* Garriga, Ramón. 1977. ''El Cardenal Segura y el Nacional-Catolicismo''. Barcelona: Planeta.
* Gustavo, 2004


{{Opus Dei}}


] ]

Latest revision as of 12:57, 23 January 2024

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Find sources: "Opus Dei in society" – news · newspapers · books · scholar · JSTOR (July 2021) (Learn how and when to remove this message)

Opus Dei in society refers to the social mission, general social strategy, social activities, work, relationship with politics and other aspects of Opus Dei.

Mission in society and general strategy

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According to Catholic officials and scholars, Opus Dei is God's Work performing a divine operation in society which mobilises Christians to sanctify secular realities from within. Opus Dei does not act as a group, they say. It is a spiritual, catechetical agency of the Catholic Church in charge of forming people so they can act with personal responsibility "to put Christ on top of all human activities," as their founder says.

Arnold Hall Conference Center in Massachusetts

Escriva said that Opus Dei evangelises people of all social classes: "Out of a hundred souls, we are interested in one hundred." Opus Dei's Statutes says that the goal of Opus Dei is to bring about that persons of all walks of life, first of all the intellectuals, practice Christianity through the sanctification of their work "so that all things will be put in order according to the Will of the Creator."

According to Vittorio Messori in his book Opus Dei: Leadership and Vision in Today’s Catholic Church, Opus Dei's manner of influencing society is based on the principle that "there is no way of improving humanity other than improving human beings—one by one, and profoundly." Thus it has what it calls apostolate of friendship. Also, it follows the strategy of emphasising the evangelisation of the intelligentsia because, he says, "society arrives at the majority of its ideas and modes of behavior by way of the intellectuals."

So that the sanctification of society can take place through sanctification of work, the Opus Dei provides "professional formation." This stresses hard work, cultural and professional development, human warmth and refinement, ethical behaviour, respect for freedom and pluralism, personal and collective humility, and personal prayer as the highest priority in one's daily schedule.

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 common good. Because if Christians are not well ordered from within, he says, 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." Thus, evangelization in Opus Dei is done one-on-one through its "apostolate of friendship and confidence."

Peter L. Berger and Samuel Huntington calls the attempt of Opus Dei an "alternative modernity," a work towards a modern world which is "faithful" to the Christian traditions, as distinguished from other secular interventions in modernity. (Many Globalizations: Cultural Diversity in the Contemporary World 2002)

Activities and work

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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 workplaces. Collective formative activities consist of religious retreats, recollections, and classes in Catholic doctrine.

A big percentage of the undertakings of members of Opus Dei, if not the majority, are youth development centres: schools, youth clubs, study centres. There are also a good number of training centres for women.

In Spain, Saint Josemaría Escrivá himself founded the University of Navarra in 1959 which confers 27 degrees and administers more than 300 post-graduate programs and includes a teaching hospital.

Opus Dei academic institutions

Schools

Universities

Universities operated by or related to Opus Dei are

Membership profile

The Vatican Yearbook indicates that Opus Dei has 85,000 members about 1,900 of whom are priests. Of these 1,900 priests, 25 are bishops working in various dioceses. Members are distributed as follows: Africa 1600; Asia and the Pacific 4700; Americas, North and South 29,000; Europe 48,700.

In terms of educational level, income and social status, V. Messori says that there is a predominance of middle-to-low levels among the members of Opus Dei. In Spain and Latin America, for example, Opus Dei is predominantly popular among laborers and campesinos. Gomez Perez, in Opus Dei: Una Explicación, says that Opus Dei's social composition shows a correspondence with the local situation, because, he says, all honest trades can be sanctified. He also says that there are more teachers and professors among its ranks than the normal social composition because of Opus Dei's emphasis on the intellectual apostolate.

Critics, however, accuse Opus Dei of elitism, and say that Opus Dei has amassed both power and wealth. On the other hand, John Allen in Opus Dei: Secrets and Power in the Catholic Church, says that Opus Dei's assets in the World are estimated to be at $2,800 million minimum, compared with an annual revenue for the Catholic Church in the US of $102 billion. By comparison, General Motors has assets of $455 billion. The worldwide revenue of Opus Dei is that of a mid-sized American diocese. He also says that Opus Dei has only 39 bishops out of the 4,564 in the world. And there are only 20 members out of 3920 working in the Vatican. As to real estate holdings, Opus Dei's holdings are notably inferior to those of the religious orders, says V. Messori. "Monks live in communities that require houses, while the great majority of Opus Dei members continue to live their everyday lives in their own homes."

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.

However, in "Preserving Power and Privilege," a report of Catholics for a Free Choice, Opus Dei is categorised together with Neocatechumenal Way, Focolare, Legion of Christ, Community of St. John, Charismatic Renewal, and Communion and Liberation, among Catholic groups having "neoconservative or fundamentalist moral and political beliefs," "extremely traditionalist," and "pre-enlightenment" messages for society.

In contrast, Benedict XVI 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 Catholic Church 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 Stanford University in his review of Thomas Woods' book How the Catholic Church Built Western Civilization, Woods refers to both non-Catholic and Catholic historians of science: J.L. Heilbron, Alistair Cameron Crombie, David C. Lindberg, Edward Grant, and Thomas Goldstein, Stanley Jaki; economists: Joseph Schumpeter and Raymund de Roover; art historians: Kenneth Clark, Samuel Edgerton; historian of hospitals: Guenter B. Risse. Wood's book supports Christopher Dawson's thesis about religion "as the dynamic element in history and as a real world-transforming power."

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?

Opus Dei's prelatic church, Our Lady of Peace, located in the central headquarters in Rome. Below the altar lie the mortal remains of St. Josemaría.

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 "National Catholicism", according to Alberto Moncada, or "Catholic Totalitarianism," according to Argentine Marxist historian Emilio Corbiere. 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 divorce, abortion, euthanasia, gay marriages, contraception, etc. “The claim that Opus Dei is merely a humanitarian organization with no political agenda is simply not credible,” said Frances Kissling, president of Catholics for a Free Choice. Opus Dei, according to its critics, 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. The "attempt to be our own god, creator and judge," he stated in The Way of the Cross, 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 Beauty of Truth, Jesus Christ, then "the greatest revolution of all time would take place," according to what they see as the prophetic vision of Opus Dei's founder, a vision altogether dismissed by its many critics.

References

  1. "Opus Dei - writings of the founder". Escrivaworks.org. Retrieved 8 October 2014.
  2. 2.1 and 2.2; See Fuenmayor 1994, p. 610-611
  3. p. 111; 177
  4. "Corporate Works of Opus Dei". Opusdeisites.tripod.com. Retrieved 8 October 2014.
  5. 1997, p. 84
  6. "The Tablet - 404 Error". Archived from the original on 13 October 2014. Retrieved 8 October 2014.
  7. "Information Handbook on the Opus Dei Prelature". Yahoo Small Business. Archived from the original on 27 October 2009. Retrieved 8 October 2014.
  8. "Preserving Power and Privilege - The Vatican's Agenda in the European Union" (PDF). Catholics for a Free Choice. Retrieved 2006-05-16.
  9. "Catholic Education Resource Center". Catholiceducation.org. Retrieved 2015-05-16.
  10. "The Vision of Christopher Dawson". Catholiceducation.org. Retrieved 8 October 2014.
  11. Rodney Stark's The Victory of Reason: How Christianity Led to Freedom, Capitalism, and Western Success, Random House 2005.
  12. Escrivá, Josemaría. "The Way - Study - Number 353". Retrieved 2006-05-16.
  13. "Letter from Escriva to Franco". Odan.org. Retrieved 2015-05-16.
  14. "Murió el historiador y periodista Emilio Corbière". Clarin.com. Retrieved 8 October 2014.
  15. "natcath.com". Natcath.com. Retrieved 8 October 2014.
  16. Ratzinger, Joseph. Behold the Pierced One. Ignatius Press 1986.
  17. "Stations of the Cross". Adoremus.org. Retrieved 2015-05-16.
  18. "Opus Dei - writings of the founder". Escrivaworks.org. Retrieved 8 October 2014.
  19. "Opus Dei - writings of the founder". Escrivaworks.org. Retrieved 8 October 2014.
  20. "Opus Dei - writings of the founder". Escrivaworks.org. Retrieved 8 October 2014.
  21. "THE BEAUTY AND THE TRUTH OF CHRIST". Ewtn.com. Retrieved 8 October 2014.
  22. "MHI 2002 Conference: Finding God In and Through Everyday Work". Archived from the original on May 2, 2005.

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