Works for me

By CV in National Catholic Register

I’m a cooperator and I try to attend a monthly circle (which is an hour-long discussion led by a female numerary) with other cooperators and a monthly evening of recollection (a couple of meditations led by a priest, ending with Benediction. There’s also an opportunity to go to Confession if you want to). I try to go to a weekend (silent) retreat once a year, which is basically a longer version of the evening of recollection (with more meditations, quiet time for prayer and reading, and daily Mass). I should point out that I’m under no obligation to attend these activities and quite often I am so bogged down with child and work activities that I can’t get my act together to go.

But…I always benefit from the experience, and I grow in my spiritual life, when I DO make the effort to go. It’s basic Catholic stuff…prayer, spiritual talks, opportunities for Confession, encouragement to say the Rosary, etc. I have a chaotic, normal life with my kids and husband and we are fortunate that we belong a great parish led by a wonderful, orthodox pastor. But the guy is simply too busy to give his parishioners the kind of reflective spiritual direction that is available through my local OD study center (I guess I am lucky that we have one in my city. Not every city does).

Opus Dei provides regular opportunities for me to cultivate habits (prayer, more-than-once-a-week Mass, spiritual reading) that help me grow in my faith and hopefully be a better wife, mother, daughter, worker, etc. I’m inclined to be lazy and disorganized when it comes to building these crucial activities into my life on my own and that’s the God’s honest truth. So I’m happy those opportunities are made available to me on a regular basis. I NEED ongoing formation, period. And I think it’s important to note that I have never experienced any pressure to attend. When I show up they are happy to see me and I’m never criticized for how long it’s been since I last attended. And the only time they ask me for money is once a year, a couple of sentences in the context of an annual one page newsletter around December. I’ve worked in marketing and fundraising for years and frankly I think they might be a little TOO reserved when it comes to asking for donations.

In short, the whole experience is fairly low key and more “intellectual” (if I can use that word) that the hugging/group share kind of thing that might appeal to others. My husband and I are both professionals but the Opus Dei people I have encountered really run the gamut in terms of occupations and social class. I know attorneys and college professors as well as store clerks and at-home moms. At the last (social) gathering I went to I remember talking with: a male fast food restaurant manager, a male judge, a female psychiatrist, a female who makes jewelry in her home, and a female speech therapist. Runs the gamut. I certainly wouldn’t describe any of us as “rich.” Truly, anyone and everyone is welcome. I have had friends and family turn down my invitations to check it out because they have preconceptions, have only read about it in The DaVinci Code, fear they’ll be pressured, etc. That’s too bad, in my view.

Regarding the Dragons movie promotion, I was invited to a free prescreening and there was a good deal of positive anticipation among the Opus Dei people I interact with regularly. But it was more a situation in which you were encouraged to share your recommendation with your family and friends to see the movie (if you liked it enough to do so). Again, no pressure…pretty low key. I was offered flyers to pass out at my parish if I wanted to do that. Considering that the other “Catholic” movie opening the week after Dragons is “Priest” (about the priest vampire!) it’s kind of a no-brainer to help promote the better movie if you ask me.

Early in my experience with this organization, when I was still trying to figure out what it was and whether or not I wanted to be part of it, I had the opportunity to talk with an Opus Dei priest (that’s another thing…the OD priests are just extraordinary human beings in the mold of St. Josemaria. No kidding..they are a tremendous gift to the Church). Anyway, this particular priest told me that “joining” Opus Dei itself is not the point of what they do and why they are here. The point is to grow in your Catholic faith to ultimately grow closer to God. Opus Dei is just one path toward that goal. It’s not the only one.

Works for me.

Read more: http://www.ncregister.com/blog/simcha-fisher/opus-dei-the-good-the-bad-and-the-albino#ixzz2ef5c048B

Can I Trust Opus Dei?

by Dan Burke in Roman Catholic Spiritual Direction
Q: Dear Dan, I am contemplating a vocation to Opus Dei. For years, I have been hearing a call. I am afraid however, when I read negative info on websites. I feel torn apart. Can you guide me, provide some insight?
A: Dear Friend, your concerns are valid. To set the stage for my comments I need to state that I am not a member or in any way formally or informally affiliated with Opus Dei. However, I have engaged with an Opus Dei priest who wrote the forward for my book Navigating the Interior Life, I have attended one Opus Dei meeting, and I have read quite a bit on Opus Dei, including the web site you reference (though I have not provided the link because I believe the authors of the site are guilty of calumny and detraction). I also have a few good friends who are in some form of relationship with Opus Dei.
Lets take a look at a few of the accusations against Opus Dei.
Corporal Mortification: This is listed on one site as the top bullet point reflecting problematic issues with Opus Dei. Beyond the tactic of putting this item forward first, the complaint about this issue is, on its face, absurd. Why, because they don’t really practice corporal mortification? Actually, no, they do. It is because in the teaching and tradition of the Church, there is nothing wrong with corporal mortification as long as it is undertaken with free will and under the guidance of a spiritual director. So, why all the shouting about it? Simply put, these people reject the traditions of the Church. If you are not familiar with the tradition and practice, Fr. Barron has provided a very helpful video discussing the corporal mortification practiced by Pope John Paul II.
Aggressive Recruitment: Here’s a quote the opponents of Opus Dei offer as problematic, “University residences, universities, publishing houses. . . are these ends? No, and what is the end? . . . to promote in the world the greatest possible number of souls dedicated to God in Opus Dei…”(Founder of Opus Dei, Cronica, v, 1963)”.
The first point is that they deceptively omitted St. Jose Maria Escriva’s name and substituted “Founder of Opus Dei.” Why would they do this? Because it militates against their cause. The founder of Opus Dei is a saint. He has undergone extreme scrutiny and found to be holy enough to be named a saint. Do they reject the Church’s work and decision on this matter? I think the answer is obvious.
Aggressive Recruitment Continued: So, they cite the quote provided above in their opening paragraph outlining the problem of recruitment. Let’s cut to the essence of the quote. They are concerned that St. Escriva is encouraging recruitment of souls to God within the Church approved framework of Opus Dei! Oh the horror! More people to God in a Church approved institution!? This must be stopped! Forgive me, I can’t hold back the sarcasm because this is simply juvenile The Church teaches that all of us are called to this “aggressive recruitment” – it is called “evangelism.” Jesus, in Luke chapter fourteen tells us to, “Go out to the highways and hedges, and compel people to come in, that my house may be filled.” Is it ok to make friends with folks in order to “compel” them to “come in”? Is there a better way? Is it problematic to make friends with people to help them to heaven? Are you kidding me?
“Alienation” from Families: The complaints here are simply painful reflections of the normal process of separation from family for those entering religious life. Coupled with the challenges of their suffering, these complaining parents either are not committed to the Church or are ignorant of Church teachings on religious life. I don’t mean to belittle their struggles but the implications are clear.
In the history of the Church, religious are always called out of their families and into the new family of their charisms. Many orders have fallen out of the rigor of this practice as they stray from the parameters established by the Church and their founders. Unfortunately, many modern witnesses of this trend assume that this laxity is the healthy norm when it is not. They then compare the practices of Opus Dei to these wayward organizations and coupled with the pain of losing their children to the work of God, they feel compelled to cry foul. The real foul here is the failure of the traditional orders to maintain their fervency for Christ.
Is Opus Dei Beyond Reproach?
All that said, is Opus Dei a perfect institution beyond reproach of any criticism? No, and no such institution exists. Are they guilty of any of the negative criticism they receive? I am sure they are. Is the problem endemic to the organization? I have not seen it and neither has the Holy See. Thus, the constitutions of the organization are valid and Church approved and supported.
Furthermore, if I claim to be a magisterium faithful Catholic, I need to be supportive of the Holy See and the organizations they approve. Does this mean I cannot be critical? Of course not. However, we need to think with the Church in these matters, not criticize organizations on the basis of practices that are actually approved by the Church. Otherwise, we will find ourselves opposing the Church itself and maybe Christ Himself.
My bottom line conclusion? You should pursue a vocation within Opus Dei with all your heart. Allow the Lord to lead you and enjoy the journey. If you find the charism does not match your call, pursue others with all your heart and enjoy the journey!
I would like to open the comboxes to those of you who have testimonies of good experiences within Opus Dei and other similar organizations that are faithful to the magisterium of the Church. How have they helped you? How have you been blessed by your involvement? I am not interested in reiterations of the calumny, detraction, or gossip. If you have complaints, avoid these grave sins and take your concerns to those who have the proper authority and perspective to address them. Again – positive comments only please.
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Some snippets of the comments:
By mariano3
I am an African a former Numerary in Opus Dei. I had crisis of vocation common when you graduate from University really thinking out what to do in life, a period one need a lot of prayer and direction. My prayer life at this point was tepid, I was away from the centre on compulsory national service, hence not so much accessible for spiritual direction. Besides, looking back I realised I have not been very sincere to my directors over the years to truly understand my situation then to adequately help me. Somehow I lost this great vocation. I asked that I wanted to leave and there was no compulsion to stay the door was wide open for me to leave. The truth is that its easier to leave Opus Dei than to join.
The greatest regret I have today is not being a Numerary. Now I am married happily with two kids, I have just finished praying the three decades of rosary and seeking intercession of Blessed John Paul 2, that God may grant my kids vocation to Opus Dei (my daily prayers) when I came across this post.
If God will give me another life to live on earth, I will be a Numerary 30 times over. I am what I am today from the tremendous formations I have received from Opus Dei free of charge.
---------------
By Macchabee
Opus Dei is a remarkable gift. Some of the people I have met in the discipline are truly remarkable without being sanctimonious. Among them are some of my closest friends. The people I have met are interesting in many ways. Nothing that I ever encountered in its guidance is contrary to the Magisterium of the Church. The Retreats I attended when I could were brilliant in their insights and the availability of the Sacraments was another gift. .
Opus Dei is Catholicism.
I am grateful for the graces I have received under their auspices. So thank you. And fellow Catholics remember Christianity is not a spectator sport. The spectators are seated in the arena watching, while the Christian is in the arena contending for his own soul and the souls of his neighbor.
I respectfully suggest that if someone is doing something good, give them your encouragement. When the culture and media pass on untruths, follow Solzhenitsyn's rule at the very least "Do not participate in the lie."
Read more: http://rcspiritualdirection.com/blog/2013/01/06/can-i-trust-opus-dei#ixzz2eZDWU6Ai
Read more: http://rcspiritualdirection.com/blog/2013/01/06/can-i-trust-opus-dei#ixzz2eZDQcISt

They never pressured me

Part of a comment of Pete Vere in Catholic Lite

I basically showed up on their doorstep, a young Traditionalist journalist who had recently returned to Church, having just been accepted into a canon law licentiate program because of a gentleman who was close to the Work, and was suspicious to know why. I had lots and lots of questions, which they patiently answered.

I attended several activities, and never felt any pressure to join. Some of my friends would visit from my hometown, want to join, and were told they needed to take time to pray and discern, that Opus Dei was a vocation that could not be rushed, that the Church recognized many different paths to sanctity and holiness, and they needed to make sure Opus Dei was a good fit for them. However, I noticed that I was never offered spiritual direction whenever I showed up for recollection, or retreats.

So one day I said to the director: "Am I being singled out because I'm traddy?"

He laughed, and said: "Yes and no. The work is a path to holiness recognized by the Church, but not the only path to holiness that the Church recognizes. The Church also recognizes your involvement with the Ecclesia Dei movement as a path to holiness, you have a good spiritual director back home who is guiding you on this path, and we don't want to interfere with that unless he feels it would help you."

And it was true. My spiritual director back home was an elderly Benedictine moral theologian who often assisted the local Tridentine indult priest. One day Father came to Ottawa to visit me, do theological research, and he quietly wanted to check out Opus Dei since a number of his parishioners had made contact and expressed interest. They invited Father to stay at their residence.

At the end of the weekend, just as he was loading his suitcase in the car to return home, Father turned to the director, pointed at me and said: "Make sure you keep an eye on my Pete while he's down here. He needs some good spiritual direction to keep him focused on his studies when I'm not around. If he gives you any problems, call me."

The director laughed, and after that I was invited to receive spiritual direction. That being said, I never felt called to join, and they never pressured me to.

ST. JOSEMARIA AND THE POOR

By DR. BERNARDO M. VILLEGAS.

St. Josemaria Escriva would have been the male equivalent of Mother Teresa of Calcutta (now Blessed Teresa) in the last century if he did not receive the vocation from God to found Opus Dei, a way of sanctification in daily work and in the fulfillment of the ordinary duties of a Christian. He spent the early years of his priesthood substantially given to the ministry of the poor and the sick in the most depressed areas of Madrid, the capital of what at that time was very much a Third World country. If he had been in the Manila of today, he would have spent countless hours administering to both the material and spiritual needs of the very poor in such districts as Tondo and Payatas.

As Chaplain of an NGO that was called the Foundation for the Sick, he spared no effort and time to attend to thousands of poor and sick people. As one of his biographers, Andres Vazquez de Prada, wrote in The Founder of Opus Dei, "The Foundation for the Sick waged war on ignorance and misery, through schools, soup kitchens, clinics, chapels, and catechetical programs scattered all through Madrid and the surrounding areas. On the ground floor of Santa Engracia, there was a public dining room, and on the second floor, a 20-bed infirmary. The parlors and bedrooms of the Foundation looked out into a large courtyard with a public church attached. There, early each morning, the chaplain said Mass." Through his personal example, he made it clear that the spiritual needs of the poor should be given the highest priority in any charitable work.

The priority given to the spiritual needs of the poor is clearly reflected in the following description given by Vazquez de Prada in his book: "There were all kinds of activities at the Foundation on weekends. As a prelude to his other pastoral ministrations, the chaplain started off in the confessional. On Saturdays, the poor and sick from the surrounding neighborhoods came to Santa Engracia – that is, those whose ailments did not prevent them from getting there – or physical and spiritual care in the clinic and the chapel. On Sundays, it was the turn of the boys and girls of the schools that the Apostolic Ladies conducted. They all gathered at Santa Engracia, and Father Josemaria heard their confessions. So many people showed up there on the weekend that an observer used to say, 'Here at the Foundation, everything is done by the ton.'"

Despite his great concern for the material welfare of the poor, he never made the mistake of converting the Catholic religion into a purely social work. He made sure that first and foremost, the poorest of the poor had access to the life-giving Sacraments. In his own words, "I went for hours and hours all over the place every day, on foot, from one area to another, among poor people ashamed of their poverty and poor people too miserable to be ashamed, who had nothing at all; among children with running noses – dirty, but children, which means souls pleasing to God. How indignant I feel in my priestly soul when they say that small children should not go to confession! That's not true! They should make their personal confession, speaking one on one to the priest in secret, just like everyone else. What good, what joy it brings them! I spent many hours in that work, and I'm only sorry that it was not more."

After he saw that it was God's will that he should found Opus Dei on that fateful October 2, 1928, Feast of the Holy Guardian Angels, he devoted all his energies to spreading the doctrine of the universal call to sanctity, a teaching that became the centerpiece of the Second Vatican Council almost forty years later. His preferential love for the poor, however, never left him. He made sure that the young university students whom he introduced to the spirituality of Opus Dei would spend many hours in the slum districts of Madrid, bathing the sick, cutting their nails, giving them all the possible mateArial and spiritual care of which they were capable, even at the risk of contamination from infectious diseases (tuberculosis was at that time still incurable). These examples from the first years of Opus Dei have been replicated thousands of times all over the world today as the faithful of the Prelature have given the highest priority in their corporate and personal apostolic works to giving material and spiritual assistance to the poorest of the poor. In all the continents where Opus Dei is present, there are hospitals and clinics for the poor; technical schools for out-of-school youth in farming, electro-mechanical skills, culinary arts, and other skills that enable the children of the poor to obtain gainful employment. In the Philippines for example, faithful of the Prelature of Opus Dei have established such technical schools for out-of-school youth like Dualtech in Manila and CITE in Cebu; Punlaan and Anihan in Luzon and Banilad in Cebu; Family Farm Schools in Batangas and Iloilo; and many other personal initiatives of individual members and cooperators.

Read the rest at: http://www.mb.com.ph/articles/362090/st-josemaria-and-the-poor

Strong criticism from former members of a religious organization: What experts say

By Raul Nidoy in Reason

The departure of a member in a religious organization can cause pain and big problems for both the person who formerly committed his entire life for the organization and for the organization itself.

One such problem is the existence of extraordinarily fierce criticism made by these ex-members towards the former organization they once showed devotion to.

Cardinal Christoph Schonborn discussed this phenomenon: departure or dismissal may ... occur after someone has already made a final commitment. Some of those who have left a community keep in friendly contact, following their own way by mutual agreement. Of course, communities approved by the Church will - in case of conflict - offer their members and ex-members the opportunity to approach the appropriate Church authorities.

Some ex-members cannot come to terms with their negative experiences and make them known from the platform of the media. People living together will experience their limitations and weaknesses. It is, however, unjustified, to present personal difficulties within a community as if they were a general experience. On the whole, negative experiences of individuals are painful for the whole Church community.

Massimo Introvigne, a sociologist of religion who wrote an Encyclopedia of Religion, defines three types of narratives or stories constructed by former members of new religious movements:

Type I narratives are from defectors. The narrative assigns responsibility to the failures of the leaver. He expresses regret and acknowledges the organization's high moral standards.

Type II narratives are from ordinary leave-takers, a phenomenon that happens everyday. They lose interest and commitment, and goes to a new one. They hold no strong feelings concerning their past experience in the group, and usually feel no need to justify themselves. They may make "comments on the organization’s more negative features or shortcomings" while also recognizing that there was "something positive in the experience."

Type III narratives are from what are technically called apostates. These ex-members dramatically reverse their loyalties and becoming a professional enemy of the organization they have left. These apostates often join an oppositional coalition fighting the organization, often claiming victimization.

Bryan R. Wilson, Reader Emeritus of Sociology of the University of Oxford and honored as "one of the most distinguished sociologists of the 20th century" who has exercised "a crucial influence on the sociology of religion", stated that apostates of new religious movements are generally in need of self-justification, seeking to reconstruct their past and to excuse their former affiliations, while blaming those who were formerly their closest associates.

Wilson, thus, challenges the reliability of the apostate's testimony by saying that the apostate "must always be seen as one whose personal history predisposes him to bias with respect to both his previous religious commitment and affiliations, the suspicion must arise that he acts from a personal motivation to vindicate himself and to regain his self-esteem, by showing himself to have been first a victim but subsequently to have become a redeemed crusader."

He also asserts that some apostates or defectors from religious organizations rehearse atrocity stories to explain how, by manipulation, coercion or deceit, they were recruited to groups that they now condemn.

While these experts say this, it does not follow that religious organizations are beyond reproach and are perfect. The Catholic Church wants to continue purifying itself and its members want to continue purifying themselves, re-converting to Christ. But so too the whole of humanity should continue purifying itself, especially from modern-day errors such as atheism (no God), secularism (no dedication to God and to religion), relativism (no truth) and hedonism (no moral standards, only pleasure). And instead turn back to Christ as one society.

As Cardinal Schonborn put it:

In our time, a new desire is arising in different countries of the world, in spite of all human frailty, to live up to the message of Christ and to serve the Church in unity with the Holy Father and the Bishops.

Many see new charisms as a sign of hope. Others experience these new awakenings as something strange; for others they are a challenge, by others again they may be experienced as an accusation, against which they vindicate themselves sometimes reacting with reproach in turn.

Some promote a kind of humanism that has less and less to do with its Christian roots. But we should not forget: "If the Second Vatican Council speaks of the 'ecclesia semper reformanda', it speaks not only of the necessity to think anew about the structures of the Church, but more about the constant renewal of the life of the Church and about questioning some long-established and treasured ideas which may be too much in keeping with the spirit of the age."

For further study:

Schonborn: http://www.ewtn.com/library/CHRIST/ORSECTS.HTM

Introvigne: http://www.cesnur.org/testi/Acropolis.htm

Wilson: http://www.neuereligion.de/ENG/Wilson/

Roland Joffé: There isn’t an Opus Dei party line

By Stephen Greynadu in National Catholic Register

Roland Joffé, director of The Mission and There Be Dragons, calls himself an agnostic, but he seems to be a remarkably God-haunted one.

At a recent press event in Spain, the British writer-director reflected on what drew him to There Be Dragons — a film set during the Spanish Civil War that has predictably elicited media controversy for its positive treatment of St. Josemaria Escrivá, played by Charlie Cox, and Opus Dei, the personal prelature he founded. There Be Dragons recently opened in Spain; the film comes to the United States in May.

“I have no idea whether there’s a God or not, and it seemed to be a fascinating thing to think about,” Joffé explained to a roomful of sometimes skeptical journalists at Madrid’s Villa Magna Hotel. “I’m not a very spiritual person, unfortunately, being a Brit. We tend to go for humor over religion.”

The self-fulfilling humor of the self-deprecating line notwithstanding, the filmmaker easily uses the language of sainthood, spirituality and grace. His British penchant for humor resurfaced as he recounted the reactions of some of his friends to the news that he was doing a film dealing with Opus Dei. “Oh my God, that’s a fascist organization!” was one horrified response he related. “I mean, they slaughtered hundreds of people!”

Joffé’s deadpan rejoinder — “They have? Really? How do you know that?” — was followed by a litany of similarly preposterous charges: that Opus Dei “controls” the Church; that “hundreds” of cardinals and “thousands” of bishops are members; that their membership is kept secret, and so on.

Provocatively tweaking dubious members of his audience, Joffé continued, “The fact is: Opus Dei itself doesn’t really exist. I hate to break this to you, but there isn’t really such a thing as Opus Dei — in the sense of some kind of society with an opinion about something.

“I investigated Opus Dei, and I began to find a very important thing: Opus Dei is a group of people who come together to work on their spiritual life, to work on their relationship to God. But Opus Dei does not have a point of view, other than to say that what you believe you must stand up for — and you must take responsibility for your choices.”

“Beyond that, Opus Dei does not tell people what to think,” he said. “And, in some sense, that’s very beautiful. It’s also shocking to a culture that’s used to large political and ideological groups. Here you have a group that shares some things, but not everything. It’s very difficult to understand. We know that when you belong to a party, most of the time, you’re being told to toe the party line, in one way or another. There isn’t an Opus Dei party line.”

“That means that some people will not like the conservative members of Opus Dei that they meet, or they may not like the liberal members of Opus Dei that they meet,” Joffé said. “But I can assure you that all those sorts of opinions do exist inside Opus Dei.”

Read rest of the article here.

When Thinking Of Opus Dei Forget The Rich Attack

By Robert Steven Duncan in Spero News

One of the most outrageous claims repeated against Opus Dei is that its members are rich - or that it's an organization for the wealthy.

I suppose that claim is based on what some people have noted: That many people who are "members" of Opus Dei are professionals. With that observation then there is the somewhat logical assumption that since these people are professionals (read: supposedly high-paying jobs), then that must mean they are rich.

But there is a major fallacy in using any such argument, especially when talking about Supernumeraries: Most of the people who are assuming that Opus Dei members - and here I am really writing about Supernumaries - are rolling in dough forget the simple fact that many of these people have large families. This means that realistically they are scrimping and trying to figure out how to make ends meet. In other words, they are just like many other Catholics who have large families - or for that matter any other large family parents.

Secondly, if a person is offering their all, their skills, their education, to God, there is a pretty good chance that person will rise in whatever profession they practice. Think about this. If you believe that you have something to offer God, are you going to want to offer Him second best? If you want, go ahead and call this - as some people mistakenly claim - a "Calvinist effect."

But the fact is that if you are offering your all to God, you will be concerned about the little things and doing a job well-done. In a general sense, it doesn't matter the occupation, as all can be offered to God, and could be running a laundry, or being a taxi driver, or a journalist, or even an attorney.

And this often leads to a secondary effect: A person that does a job well-done tends to rise in the business world. It's not the reason, nor the drive, but it's the effect of doing a job well-done. And mind you, if that doesn't happen (the social or economic recognition) that is fine - after all this is about offering your work as a means of Sanctification, and this is where an Opus Dei "work ethic" differs from Calvinism and predestination-economic theories.

In this sense, it's a private affair between a person and God. If the recognition comes, well then that is thanks to God, and glory to Him. And if it doesn't, then all the Glory to God too! God in his greatness sees all. This isn't about the individual. This is about what can be offered.

Thirdly, there is a generational effect happening. If parents are Supernumeraries, there is a pretty good chance that they are instilling in their children the belief of doing a job well-done. That doesn't mean all the children will become Opus Dei automatons as some would argue - or members - but it does mean that members may have learned from a young age the importance of studies. At the risk of sounding heretical here, or at least politically incorrect, it reminds me of some studies in the US on second generation Asians that excelled in studies. It was found that this was due to the importance that the parents placed on studies.

And there is something else about having large families, that despite what people think, and Hollywood seems to tell us - most normal families don't have maids, but are struggling to just make it to the end of the month. I don't know how many times I have been asked if we could "loan" our maid for a weekend. I have to explain that we don't have that luxury, and that we don't even make it financially to the end of the month - just like most other large families. Of course, the people asking me this favor are usually parents and colleagues with only one child.

All of this is related to what Saint Josemaria taught. That no matter what wealth a person has, they should use those funds as if they were the parent of a large family. It's about responsibility. It's not yours - it's Gods. The reason St Josemaria said this should be quite obvious - because parents of large families know how to make the money stretch, they know what is important, and what isn't. They become masters of finance, knowing the ins-and-outs of bridge financing, and paying the bills.

Besides, money isn't everything anyway. Somethings are worth much more, no matter how trite that sounds. If somebody asks me "are Supernumeraries rich," the answer is would have to be a guarded "yes," but in the sense that they realize that their families are the Domestic Church.

To explain further. Yesterday was Valentines. On my way home I realized that I didn't have anything for my wife. I checked my pockets and could only find 30 cents. Nothing more - and no, I wasn´t going to break out the VISA card for a gift. Instead, I went to a local candy store and asked if they could sell me three pieces of hard chocolate candy. The number is significant, as I know my wife.

On arriving home, I apologized to my wife that I didn't have anything more for her, but I told her that I loved her, that she was all to me. And gave her the three chocolates and a big hug.

My wife in turn hugged me back, and gave me a kiss, told me that she loved me and that I had made her day. And then she gave the three chocolates to our three oldest children for a dessert (the baby cannot have dessert yet).

Now that is a powerful message that our children learned. It's about love, sharing and being family.


Robert Steven Duncan is a consultant and a widely published foreign correspondent who lives in Spain. Besides having articles appearing in WSJ, Barron's, Smart Money, Newsweek, the National Catholic Register and many other places, he has held various leadership posts in the communication sector. He publishes the "RSD Report" at http://www.robertstevenduncan.com

Opus Dei: for the rich and the poor

Comments at Pinoy Exchange Forum. By Ziggyboy from Sydney. This is a slightly edited version of the original posts which can be found here and here.

I also studied in a PAREF school back in grade school and some years in high school. I did not graduated though ha ha.

Opus Dei is actually a "Personal Prelature", which is almost synonymous to a diocese; and definitely not to be compared to El Shaddai. It's actually the only personal prelature in existence. They have a bishop who heads them but that's for the whole of Opus Dei in the world. Unlike a diocese which is bound by geographical borders, a personal prelature has only their members as their limits. In effect, Opus Dei members worldwide recognize the Opus Dei bishop also as their bishop and not just (for example) the Cardinal of Manila.

Actually, there is a reason why Opus Dei somehow focuses on prominent people (although they would deny they do--they also have programs for the poor--they run a school for farmers too! Not to mention the Southridge Night School!). Opus Dei believes that one can achieve becoming a true Christian by just doing what you normally do without doing anything extraordinary...because everyday life can be a prayer in itself!

Somehow we get the notion that when you are rich, you're supposed to give away our riches to fully follow God; and when you're poor, you're more likely to enter Heaven. Touching the hearts of the rich and making them do what is moral and just will make more impact to more people because they are influential. For example: There is a cruel rich man with 50 workers in his factory. Evangelize the workers and they might end up sacrificing more or complain less, but evangelize the cruel rich man and you will also help the 50 workers as a result.

Well some of the ideas here are my personal point of views especially the last ones, so please, don't flame Opus Dei.

Opus Dei has programs for the poor, and the Southridge Night School is an excellent one. They offer scholarships for the top students of public schools only. Did you know that the night school actually has a better passing rate at the University of the Philippines more than the day school (the free night school has a higher rank in DECS NSAT compared to the day school and Woodrose, http://www.decs.gov.ph/topnsatncr.htm they are ranked number seven! They do better than Ateneo and Xavier high schools. But the Night School cannot operate without the existence of the day school because it is the "expensive tuition" of the day school that finances them. So by actually studying in Southridge you indirectly sponsor a night school student.

Night high school students use the same facilities and have the same teachers as day school and...for FREE! The only problem is that their grade requirements are very high and you have to come from a public school. Let's see a lowly financed school offer that quality of education to public school students. Would you think it would be possible to do all these without the help of the rich? To have most of their programs for the poor would shoo away the rich and will have dramatic loss of money. Who would fund the newly started programs for the poor? Remember that rich people would only fund organizations they do not benefit from only once in a while. But those they are a part of would benefit greatly from their generosity.

Let's see Ateneo, LaSalle GH/Zobel, Colegio San Agustin, Assumption, Poveda, St. Scholastia's or any religious-run high schools produce great public school student graduates and give it to them for FREE! To me, the night school of Southridge is the best chance that a public school student can ever have in this whole country!

Like parents of a large and needy family

By Wendy Petzall at Opusdeitoday. She replies to a query at Opus Dei today forum.

Question: I read in another website that Opus Dei numeraries give their income to the Work and receive a stipend. Does this also entail that they must surrender private property and accounts as well or do they own private property like other lay people?

Many numeraries choose to give all they earn for the upkeep of the house (and family = other members of the Work who live in that house), just like any parent in a family would do. And that should not surprise anybody.
At the same time, whatever money that particular person needs, s/he can use, again as any parent would in a "numerous and needy family" (the usual recommendation of St Josemaría to all who want to practise the virtue of Christian poverty): with great care! This means, thinking carefully of the needs of all members of the family BEFORE spending a dime on oneself, looking for bargains and sales, and giving up a lot of things in order to take care of the family, just as any parent would do, and putting all the money in the "common pot" [I really, really don't understand prenuptial agreements between Catholics!]

On the other hand, in one's own professional life, one is in charge of whatever resources are needed for that work. This might mean being the owner of a business or company, or of shares in a company, or the administrator, or... etc., etc., etc. And each one does with one's own money whatever one wants, with the limitations any person would have: if you do not own the company you work for, you have to keep and give account of whatever you use, as anyone would be expected to do...

I hope I'm not confusing the issue, but money has never been a problem for me in my 38 years as a numerary in Venezuela.

All the best,

Wendy

A remarkable path to Opus Dei: John Paul II and the Shins

By John Allen in Opus Dei

People find their way into Opus Dei in a variety of ways, but within that diversity, Louisa Shins, a Dutch supernumerary, followed one of the more remarkable paths. She was born in the south of Holland, where she attended a school for women looking to do domestic work. She met her husband while at school, and the two were married in 1961. They moved to Italy, where her husband pursued a career as a nuclear techni­cian. They lived about forty miles north of Milan, in a town on Lago Maggiore. They had three children, two boys and a girl, all of whom went to international schools and grew up speaking Dutch, Italian, and French.

When their oldest son turned eighteen, he decided to go to Amster­dam for university studies. After about a year, the son called home and said he had found an international residence that he liked very much, where he could be with young men from Spain, France, and Italy, as well as the Dutch. That residence, it turned out, was operated by Opus Dei. Then their second son headed off to Amsterdam and repeated the pat­tern. After one year he phoned his parents saying he too wanted to move into the Opus Dei residence. Shins said she didn’t know much about Opus Dei at this stage, merely that she had asked a Dutch Benedictine who had given Opus Dei a clean bill of health. After a while, however, she said she noticed changes in her boys, for the better. They didn’t argue with each other, and they seemed more focused, more responsible, more adult. Finally the daughter left for Holland, and she decided not to mess around, moving directly into an Opus Dei residence for university girls.

Not long afterward, the Shinses took a family vacation together in Spain. Louisa said she knew something had changed when one of her children proposed going to a weekday Mass, and the next day another pro­posed saying the rosary. Moreover, Shins said, she began to see changes in her daughter. She smiled more, she seemed content, and was always willing to help out around the house. “What a beautiful thing,” Shins re­calls thinking. At that stage she began attending Opus Dei retreats and get-togethers in Milan, despite having to travel some forty miles over foggy, dangerous roads.

At some point, she said, her children revealed to her that they planned to join Opus Dei as numeraries. She said she cried a bit and did not tell her husband because she didn’t want him to know yet that the children would not be coming home. At this stage, she said, she wasn’t quite sure what to make of Opus Dei, and her husband hadn’t shown any particular interest. Then, out of the blue, in 1987, one of the children phoned and proposed that the following weekend all five of them meet in Rome. Louisa got off work from her teaching job, and her husband, al­ready retired, was ready to go. When they met in Rome, two of the chil­dren took Louisa and her husband sightseeing, but the third said he needed to stay by the phone, because he had to call someone every hour. Shins thought that a bit odd, but didn’t make much of it. When they got back, the son announced: “Tomorrow we’re going to Mass with the pope.” Louisa said she didn’t sleep well that night with excitement, but wasn’t worried ... she had told the hotel manager that if they didn’t wake her at 4:00 A.M., she wouldn’t pay the bill.

The family went to the private Mass, and afterward everyone lined up to meet John Paul II. A Vatican aide told them they could make a bit of chitchat, so Louisa’s husband decided to ask a question out of professional interest. “Holy Father,” he asked, “what do you think of nuclear power?” It probably wasn’t the usual postliturgical fare, but John Paul was unfazed. “Research is always for the good,” he said. “We have to do a great deal of research. If something is clean and affordable, then it’s a good thing.” Her husband, Louisa said, was content with the response.

Then it was her turn, and Louisa decided to “pop the question.” Pointing to her children, she said: “Holy Father, we have three children in Opus Dei, and we don’t know much about it. We’ve heard some people with different opinions, some positive, some negative. Tell me what you think, because yours is the only opinion that really counts for me.” The pope looked at her and said, “These are your children?” Louisa said yes, and the pope turned and began speaking with the three of them. He chat­ted for a few moments, obviously developing a positive impression, then returned to Louisa and her husband.

Looking at the parents directly, the pope smiled and said: “And you’re not yet members?”

It was all downhill from there.

As a footnote, the next day the Shin family was in an audience with Bishop Alvaro del Portillo, the prelate of Opus Dei. Again, they were told they could ask a question, and so her husband decided this would be the ultimate test. Addressing himself to Portillo, he asked: “Father, what do you think of nuclear energy?” When Portillo responded with virtually the same words that John Paul II had used, Shins decided that Opus Dei was good enough for him. He and Louisa became supernumeraries shortly thereafter.

Opus Dei has been very unfairly maligned over the years

By CV in Perspective. CV replies to accusations against Opus Dei.

For those who believe that Opus Dei is a "right wing cult," just a little reminder that St. Josemaria Escriva is a canonized saint.

I have more than 10 years of personal experience with this organization. I participate in occasional retreats and evenings of recollection and have benefited a great deal, although I feel no personal vocation to "join" by becoming a lay supernumerary.

I'm here to tell you that the only thing Opus Dei is concerned with is helping lay people pursue the universal call to holiness (that's straight out of Vatican II, and St. Josemaria was championing that notion several decades before VII). In the retreats and evenings of recollection, you'll be encouraged to pray more, receive the sacrament of confession, try to attend mass more often (beyond once a week that is), and say the rosary. That's it, and that's simple Catholicism.

For a fair and balanced look at Opus Dei through the eyes of an outsider, I recommend John Allen's recent book. He writes for the National Catholic Reporter, which can hardly be considered a "right wing" publication.

While I admire Fr. James Martin's writing and think he's done a great deal to communicate the faith well, I really think he did a disservice to Opus Dei with that article he write many moons ago for America.

And hey, for what it's worth, I'm a registered Democrat :-) Go figure.

----

Well, I'm no expert on the Spanish Civil War, which was the climate in which Opus Dei took root and grew, but I'll just point again to what reporter John Allen discovered. This is from America magazine's review of Allen's book:

"..An illustration of Mr. Allen’s technique can be seen in his examination of the charge that Opus Dei’s founder, St. Josemaría Escrivá, was a pro-Franco fascist. Mr. Allen describes the accusations and fills in the historical background. “[I]t’s worth noting that in the context of the Spanish Civil War, in which anticlerical Republican forces killed 13 bishops, 4,000 diocesan priests, 2,000 male religious, and 300 nuns, virtually every group and layer of life in the Catholic Church in Spain was ‘pro-Franco.’” The author goes on to note that despite this fact, “there is no instance in which [Escrivá] either praised or criticized the regime” throughout its long reign. “In the 1930s and 1940s, when the overwhelming sentiment in Catholic Spain was pro-Franco, Escrivá’s silence was therefore often read to betoken a hidden liberalism; by the 1960s and 1970s, when Catholic opinion had shifted, that same silence was interpreted as masking a pro-Franco conservatism,” he writes. While he concedes that Opus Dei members served in Franco’s ministry, he notes that this was unusual—only eight served over the course of 36 years, in Mr. Allen’s careful account. He also describes how many Opus Dei members joined the anti-Franco opposition. “The overall impression one gets is that Escrivá strove to maintain neutrality with respect to the Franco regime, even if privately he felt some sympathy for a leader trying by his lights to be an upright Christian,” Mr. Allen concludes. “A charge of ‘pro-Franco’ cannot be sustained, except in the generic sense that most Spanish Catholics were initially supportive of Franco.... The most one can say is that Escrivá was not ‘anti-Franco’ either.”

Here is a good Q & A with Allen regarding Opus Dei:

http://www.zenit.org/article-14916?l=english

Regarding the role of suffering, by which I presume you mean corporal mortification practices, in Opus Dei, it's worth noting that these practices have been part of Catholic tradition for about 2,000 years. Opus Dei didn't invent these practices, and very holy people such as Blessed Mother Teresa of Calcutta were also known to appreciate the value of corporal mortification.

That said, in a society like ours, most people are inclined to strenuously avoid suffering in any way shape or form (myself included). Unless of course, it is suffering for personal gain or development such as running a marathon, or denying oneself ice cream and carbs, or undergoing plastic surgery. Then it's considered to be the kind of self-sacrifice to be admired.

I guess people who see the value in corporal mortification (fasting, for example) would say that the value of "no pain, no gain" applies to the spiritual life also.

I am sure I sound like an apologist for Opus Dei, but I speak as someone who had serious reservations about this group early on when someone close to me became involved. Since then, I have read every scrap of information I could find, positive and negative. I've read the ODAN website and books by St. Josemaria. Most importantly, I've had close contact with many, many extraordinarily humble and holy Opus Dei people, from priests to lay people (and I should also mention I've never been pressured to join, give money, etc. Some cult.)

Bottom line, IMO, they have been very, VERY unfairly maligned over the years, especially St. Josemaria.

.02 from a former skeptic.

I'm not a member of Opus Dei but I know many people who are

Comments on the article titled "Gilles Duceppe owes an apology to Catholics" in the National Post.

I find it interesting that those who are ignorant of the facts are also the most intolerant of those who have different views. Perhaps if they did their research and met with members of Opus Dei, they would find them to be very hardworking, generous and happy people, who are trying to live their Christian faith in the ordinary circumstances of their family, social and professional lives.

I look at all the wonderful work that the Catholic Church, of which Opus Dei is one of many lay movements, is doing around the world and in Canada and I say "THANK GOD!!" (By Jo K)

I'm not a member of Opus Dei but I know many people who are. I'm always impressed by their devotion to their faith, family, work and society in general. They have an energy and a willingness to put themselves at the service of others which is remarkable. I also think that many people comment about Opus Dei in ignorance. They really know nothing about it except what they have heard in the media or read in third rate fiction. (By Rachel Clare)

I have known Opus Dei for the better of part of my whole life (now 41 y.o. age). I once thought I was being called to be a celibate member of Opus Dei, but was told that that way was not for me (which my husband and my now 5 kids would agree with). It is rare indeed to find people who truly wish to help each individual find God in their own circumstances and help them courageously give meaning to all they do while rendering service to all those whom they come into contact within their daily lives. (by Anonymous)

Why is it OK to pick on Christians?

By Ezra Levant, National Post. He has been described here as "one of the foremost fighters on the Canadian scene for recovering fundamental civil rights such as freedom of speech, freedom of religion and freedom of conscience. When publisher of the now defunct Western Standard, he was one of the few in North America who had the courage to reprint the famous Mohammed cartoons. For his trouble, he faced human rights complaints from a Calgary imam that he fought and won, but not without it costing about $100,000. Ezra is also quick to defend Christians who have been taking a beating in the public square, most recently the Catholic lay movement Opus Dei."


I have never told him this, but I was tremendously disappointed when I first met Monsignor Fred Dolan, the Canadian vicar of Opus Dei.

It was about six or seven years ago, around the time The Da Vinci Code was published, and frankly I was hoping that he would be a dark and conspiratorial figure -- someone who would fit the words "ultraconservative" and "shadowy." I didn't quite want him to be an assassin, like the Opus Dei priest was in the book and film, but I surely wanted someone who was mysterious and secretive and powerful.

Like if the Pope had a CIA agent.

I admit it: I wanted an Opus Dei friend so I could shock the liberals in my life, and perhaps seem like I had a few exotic secrets of my own. And I thought it would be nice to have a friend who was more right wing than me.

To my regret, Msgr. Dolan is just a mild-mannered priest and worse, Opus Dei doesn't have any secret handshakes or midnight meetings. I don't want to sound lazy or selfish, but joining Opus Dei sure looks like a lot of do-goodery and just plain work (I asked Msgr. Dolan for a brochure and I read it carefully, even looking for hidden clues). I already had enough pro bono commitments and I didn't need any more. (As a Jew, I could join Opus Dei as an associate member).

I've stayed in touch with Msgr. Dolan since then and we're friendly. I admire his charity and his ecumenicalism. He sends me notes from time to time, about Passover or Holocaust remembrance, and he always asks when I'll be in Montreal again. In seven years, he's never tried to put the shadowy moves on me, and I'm starting to worry that he never will.

Pat Martin worries, too. Oh, does he worry.

Mr. Martin is the NDP MP for Winnipeg Centre. And his secret sources told him that Msgr. Dolan met with a dozen or so MPs in the Parliamentary dining room last week. (Actually, every MP received an invitation, and not even in invisible ink.)

Mr. Martin didn't attend. But he sought out reporters to tell them that Opus Dei members "give me the creeps."

That's fine, if rude. Though someone ought to tell Martin that The Da Vinci Code is not a documentary.

But then Mr. Martin went further: he criticized MPs for even meeting with Msgr. Dolan. "I can't imagine why a member of parliament would invite [Opus Dei] for a meeting on Parliament Hill," he said. "I certainly wouldn't attend anything associated with them."

Mr. Martin wasn't the only one worried that Msgr. Dolan might wave a wand and turn him into a newt. Gilles Duceppe, the leader of the Bloc Quebecois, actually asked about it in Question Period. Duceppe named two Conservative party volunteers who apparently are members of Opus Dei, noted that "a Conservative" invited Msgr. Dolan to the dining room and demanded that the Prime Minister "admit that his policy is influenced" by such people.

Neither of the women named by Mr. Duceppe works for the government in any way, and neither was known for their religious views-- until Mr. Duceppe took it upon himself to discuss their private lives in Parliament.

A reporter asked Mr. Duceppe if he wasn't being "a little Mc-Carthyite"; Mr. Duceppe brushed off the accusation and went further: Opus Dei members should not be allowed to participate in political life--even as volunteers --if they identify "as a group."

Stop for a moment and try that sentence out again, substituting the words "gay" or "Jewish" for "Opus Dei members." Jews shouldn't be allowed in politics if they "identify as a group." Sikhs shouldn't be allowed in politics "if they identify as a group." How does it feel?

Mr. Duceppe then went a little Dan Brown himself, claiming Opus Dei "have people in place ... so a lot of things prove that something's going on." He really said that.

Try our substitution experiment again. Gays "have people in place." Gays have "something going on." How does that sound?

Sounds to me like Mr. Duceppe is channelling a bit of Jacques Parizeau's "money and the ethnic vote" xenophobia again.

So what do we have here?

The obvious: Anti-Christian bigotry remains an acceptable form of intolerance in Canadian politics, and this bigotry has infected the parties of the left.

The mainstream media, and indeed the rest of the political establishment, ignores or even approves of this (CBC's Evan Solomon being a noteworthy exception).

Like Marci McDonald's book about Christians, Mr. Duceppe's comments are error-ridden and hysterical. For example, Duceppe implied that the meeting was for Conservatives only. But one of the MPs who attended is Mario Silva -- a Liberal MP who just happens to be gay. Lemme guess: That just proves how diabolical Opus Dei's master plan must be!

It's one thing for Messrs. Martin and Duceppe and Ms. Mc-Donald to dislike Christians. But what's new -- and disturbing -- is that this once-passive intolerance is becoming active: There is a concerted effort to name Christians and drive them out of office, to delegitimize the very idea of Christians participating in public life.

It's an attack on Canada's pluralism and religious freedom. It's unfair and it's un-Canadian. We'd never accept it if it were targeting any other religious group. So why is it OK to pick on Christians?

You're a murderer. (No offense intended.)

By Diogenes in Catholic Culture. April 07, 2010 9:53 AM

In a "news" story greeting the appointment of the city's coadjutor, Archbishop José Goméz, the Los Angeles Times provides some background on the prelate's membership in Opus Dei:

Opus Dei was founded by Saint Josemaria Escriva de Balaguer in Spain in 1928. Escriva held that sainthood could be achieved by anyone by carrying out everyday tasks extraordinarily well.

Superficial, but you don't expect profound spiritual reading in a daily newspaper. Let it pass. The story continues:

The movement, which enjoys a unique status at the Vatican, was depicted as a murderous cult in Dan Brown's "The Da Vinci Code," which Opus members and the Vatican have denounced as defaming the church.

There are only two possibilities here. Either Opus Dei is a murderous cult, or Dan Brown's portrayal is defamatory. To say that "Opus members and the Vatican" object to the portrayal is to suggest that other people-- more objective people-- don't see a problem with the depiction.

Just a bit of harmless entertainment: I'm going to tell the world that you belong to a murderous cult. You won't object, will you? C'mon, be a sport! Where's your sense of humor?

Opus Dei seeks to make everyday life holier

Members attend daily Mass and set aside prayer time. Not all engage in corporal mortification, and those who do say it's nothing like in 'The Da Vinci Code.'

April 06, 2010|By Carla Hall in Los Angeles Times

Julia Boles, 46, lives in Arcadia with her lawyer husband and their nine children, ages 5 to 20. She also manages to attend Mass daily, set aside two times a day for prayer and, with her children, pray the rosary.

"People say, 'Nine kids? How do you handle that and go to Mass?' I say, 'How could I do this without the Mass?' "

Boles is a member of one of the most talked about, least understood Catholic organizations in the world: Opus Dei, which means "work of God" in Latin.

Although the face of Opus Dei in "The Da Vinci Code" is a murderous masochistic monk -- a fiction, the group's members say -- it is Boles who typifies the group's American demographic: She's a woman. The majority of the 190 members in L.A. are women, as are slightly more than half of the 3,000 members in the U.S.

There are no monks. And only 2% of the organization's nearly 90,000 members worldwide are priests, one of whom was Jose Gomez, the newly named successor as archbishop to Cardinal Roger Mahony. Gomez is the only priest to come up through Opus Dei who has been made a U.S. bishop.

Seton Hall law professor John Coverdale said the organization's goal is to offer lay Christians a path toward a holier life, without becoming a priest or a nun. "People would see their work as a professor or a journalist or mother or whatever they are as something to offer to God and something that they need to try to do well," said Coverdale, 69, a lay member of Opus Dei.

"It's not a bunch of pious things," said Boles, whose husband and two eldest children (UCLA students John and Ginny) are members too. "I'm chasing after kids, I'm trying to get meals on the table. . . . All of those things are precious in God's eyes if they are done with love. If you try to do it as well as you can, for God's glory, with concern for your neighbor and mine, it's wonderful."

To read the entire article see Los Angeles Times

Roots of accusations of secrecy against Opus Dei

From Wikipedia on Opus Dei

According to several journalists who have worked independently on Opus Dei, such as John Allen, Jr., Vittorio Messori, Patrice de Plunkett, Maggy Whitehouse, Noam Friedlander many of the criticisms against Opus Dei are myths and unproven tales.

Allen, Messori, and Plunkett say that most of these myths were created by its opponents, with Allen adding that he perceives that Opus Dei members generally practice what they preach.

Allen, Messori, and Plunkett also state that accusations that Opus Dei is secretive are unfounded. These accusations stem from a clerical paradigm which expects Opus Dei members to behave as monks and clerics, people who are traditionally known and externally identifiable as seekers of holiness.

In contrast, these journalists continue, Opus Dei's lay members, like any normal Catholic professional, are ultimately responsible for their personal actions, and do not externally represent the organization which provides them religious education.

Writer and broadcast analyst John L. Allen, Jr. states that Opus Dei provides abundant information about itself.

These journalists have stated that the historic roots of criticisms against Opus Dei can be found in influential clerical circles.

Why are Opus Dei centres not signposted?

Question and answer at Opus Dei today

Leo:

I have a friend who goes to an Opus Dei centre and when I went to it, I noticed that there was no sign outside indicating that it was Opus Dei. Why is that? I mean if you want people to know you're there.. wouldn't it make sense to show that "Here!.. this is an Opus Dei centre"! Thanks.

leo


Pam:

Hi Leo,

I always think about a center as a family home. Wouldn't you be surprised if while you go by the street you see a sign in front of each house saying "Mary Smith's home" or "John Black's house"? I think the same about an Opus Dei center. The numeraries (celibate members) live there and the "center" is actually a home so it would be a little weird to have a sign outside... I'm sure you realized that when you accompanied your friend, you realized it wasn't a "club" or "college" with classrooms but a family home with living rooms, right? On the other hand, I believe each diocese has the address and names of the Opus Dei members working in their diocese so there is in fact no secrecy.

I hope I answered your question. I do not live in a center, I'm a married woman, but I feel at home everytime I go to a center. Opus Dei is like a family within the big family of the Church and its Founder, St. Josemaría Escrivá, wanted the centers to be like family homes...

All the best,

Pam

Leo:

OK.. thanks Pam. But I don't think Opus Dei is like a family.. I mean it's an established organisation in the church, right... so, like any other organisation - they have their places ear-marked on the map so people can go to them. I mean.. Opus Dei centres are also places where people receive standard information from the organisation like talks and stuff.


Pam:

Hi again!

I was glad to see you came back to read the answer ;O)

Yes, you're right in saying Opus Dei is an institution, among the many that exist within the Catholic Church. But you don't receive "standard information", actually the idea is to give you formation, doctrine, that help you know your faith better, to help you know Christ better.

I will encourage you to keep going to the center with your friend. That's the best way you can get to know more about Opus Dei itself. Please keep writing if you have more question, we're glad to help!

All the best,

Pam

Leo:

Ok, thanks Pam. I kind of understand it now. I guess it's just the whole secrecy thing people keep harpping on about it and the signposting is one of those things that they like to use to "prove" their point: "you see there!.. they don't even show where they give their talks!"... but I understand it pretty much if they are a family and they live in a home.. I wouldn't like my home to have neon lights either!

Roque:

I'm glad Leo asked that question about signposting Opus Dei Centers as Opus Dei Centers. Pam's answer may make sense if a person knows Opus Dei very intimately. Though in some part of the world the mailboxes carry the name of the Family who lives in that house.

Most Centers used by Opus Dei members that have a public status like the Center where I reside in Iloilo City, Philippines, have a sign that names the Center. The Center in Iloilo is called Tuburan Study Center and it has a sign visible next to the entrance. But the sign does not say that it is an Opus Dei Center. But if you read the brochures for public distribution about the activities in this Center the phrase: "The spiritual direction of Tuburan Study Center is entrusted to Opus Dei, a Personal Prelature of the Catholic Church." appears in the brochure. No secrets here at all.

The reason why we do not sign-post the Center as an Opus Dei Center is because most centers are not owned by Opus Dei. It's that simple. The Centers themselves, the physical structures, are not owned by Opus Dei itself. They are usually owned by a local Foundation whose trustees may or may not be members of Opus Dei. For example the Tuburan Study Center where I live is owned by the Daguaio Foundation, not by Opus Dei.

I've been in Opus Dei for 40 years now more or less and I never heard if it was explicitly forbidden to sign-post a center as an Opus Dei Center as if we were trying to hide something. Who knows perhaps someday it would be done. Perhaps never. It really is no big deal. But I do understand Leo's concern.

Somehow, by word of mouth people get to know that a particular Center is run by Opus Dei. And people who want to know about Opus Dei can write the official web site and get info as to where they could go for activities organized by Opus Dei. They will be given the contact numbers or addresses of the Center closest to where they live.

Hope my comments help clarify Leo's question.

Catholic Opus Dei-inspired MBA is number one in Economist Global Rankings

By Egbert F “Burt” Bhatty in Washington Hotwire. Burt has worked 30 years as an analyst at the American Embassy, New Delhi, and at British Dunlop and American Chase Manhattan multinationals.

Opus Dei.

Isn’t that the powerful, evil, Catholic group in The Da Vinci Code by Dan Brown in 2003?

No. Opus Dei is nothing like this bizarre creation of Dan Brown’s overwrought imagination.

In reality, Opus Dei, which is Latin for “Work of God”, runs educational institutions and agricultural training centers. In more than 90 countries across 4 continents.

One such educational Institution is IESE.

The initials IESE stands for “Instituto de Estudios Superiores de la Empresa” in Spanish.

In English, IESE translates as “Institute of Higher Business Studies”, or “International Graduate School of Management”.

And, The Economist ranks the IESE Business School’s MBA the # 1 in the world in 2009. A rank it, also, attained in 2005 and 2006.

The ability of the IESE MBA program to progress careers, open new opportunities, develop personal and work-related skills, were factors that The Economist considered in its rankings.

But, IESE students get more than just these secular capabilities.

Being students in a Catholic-driven Institution they get the whole Catholic shebang.

But, lightly.

Ever so lightly.

They assimilate the fundamental Catholic belief that each one of us, in our own way, is called to holiness.

That the very quotidian of our lives is the way to Goodness and Godliness.

Or, as Opus Dei founder, St Josemaria Escriva de Balaguer, put it — “There is something holy, something divine, hidden in the most ordinary situations, and it is up to each one of you to discover it.”

Discovering the Divine is what IESE’s MBA students are taught to do.

But, where is the Divine to be found?

In Man. In men.

Which is why IESE states that its mission is to teach students “to serve society…..”

Quite unlike American Business Schools which teach students to screw people if necessary to guarantee profits.

A crusading editor who stood up to the fascists

By WILLIAM WEST in The Age

THE death of Antonio Fontan, named by the International Press Institute as one of the "heroes of press freedom", ends a critical chapter in the battle for freedom of the press around the world.

Fontan, editor-in-chief of Spain's Madrid daily newspaper from 1967 until 1972 when it was forced to close by the Franco government, refused to back down when the fascist regime repeatedly tried to silence the newspaper.

During that period, Fontan continued to publish pro-democracy material and to criticise the government.

As a result he was prosecuted 19 times and fined 10 times for a range of articles, including those championing civil liberties and defending democratic principles.

The paper had to cope with large losses when it was shut down for four months in 1968. Eventually the Franco government threatened to take steps to close the publication permanently unless Fontan was replaced by a journalist close to the governing Falange party.

....

Fontan's stand was vindicated when democracy was restored in 1975 and Spain's Supreme Court overturned the order forcing Madrid's closure, forcing the state to pay damages.

In the democratic elections that followed, Fontan ran for the Senate as a member of the Union de Centro Democratico coalition party, became the first Senate president of Spain's democracy and helped to draft Spain's 1978 constitution which legislated freedom of information and expression. Fontan then served as a government minister for three years.

In addition to his roles in the media and government, Fontan played an important role in training young journalists.

He established the country's first university school of journalism at the University of Navarra, a university under the guidance of Opus Dei, of which Fontan was a member.

His role in opposing the Franco government, which numbered members of Opus Dei, was seen in Spain as a confirmation of the political freedom of Opus Dei members.

To read the full article, please see The Age.

Opus Dei is integral and absolutely faithful to the Catholic Church

Taken from Talk page of Wikipedia. By Walter Ching.

Opus Dei is the direct opposite of the definition of sect.

It has not broken off, because it is a prelature, ie. headed by a Catholic bishop and prelate appointed by the Pope and the Congregation of Bishops. As a prelature it is like a diocese, like the diocese of Chicago which it is totally part of the Church. It is much more integral to the Catholic Church than an association like the Knights of Columbus.

It has never protested against the parent religion. In fact, Benedict XVI calls it "absolutely faithful to the Catholic Church tradition and faith". Opus Dei has no other doctrine outside of the Catholic faith. The only thing it teaches is the Catholic faith.

Its opponents were the ones who invented the myths about Opus Dei. And according to expert sociologist Massimo Introvigne, its opponents call it names and stigmatize Opus Dei because "they cannnot tolerate the return to religion of the secularized society."