Controversies about Opus Dei
Opus Dei and the Cult Issue: Allegations and Responses deals with the accusations that Opus Dei is a cult and the responses that supporters provide.
Allegations of being a cult
Cult-like behavior
Due to the radical demands of Catholicism practiced by the prelature of Opus Dei, some critics, especially former members, accuse it of acting as a religious cult within the Church.
They say that Opus Dei shows characteristic cult behaviour such as:
- aggressive recruitment methods - includes love bombing techniques, monitoring of members' recruitment efforts, formation of recruitment teams and strategies
- undue pressure to join - vocational crises are staged; threats are issued: "saying no to a calling leads to a life of misery"
- lack of informed consent on the part of the new recruits - they vaguely commit themselves to a certain "spirit of the Work"
- encouraging members to relinquish contact with their friends and families in favour of contacts within the group
- controlling the environment of the member; loss of freedom of the members
- threatening members when they try to leave. The strongest form of threat is the threat of condemnation, i.e. it is not a physical but a psychological threat.
- making members focus on efforts in favor of the growth of the group. The most important job for an Opus Dei member is to attract other people to become members too. His social life, the circles that he frequents, the kinds of people he tries to become a friend of, are always geared towards proselytism. [1]
Cilice - Traditional mortification belt used by some members of Opus Dei: Critics say this is a bizarre, cult-like requirement; Supporters say it is the free choice of adults who want to do penance and become saints - requiring numerary members to perform what critics view as highly suspicious practices such as corporal mortification or mortification of the flesh, involving the use of the cilice for two hours a day and the discipline [2]; its founder is frequently alleged by critics to have whipped himself until there was blood on the walls. In The Way, point 208, Escriva writes: "Let us bless pain. Love pain. Sanctify pain... Glorify pain!" [3]
Most of these points were taken from the Opus Dei Awareness Network, Inc. an organisation "founded in 1991 to meet the growing demand for accurate information about Opus Dei and to provide education, outreach and support to people who have been adversely affected by Opus Dei. ODAN challenges many of Opus Dei's practices because of the way they affect an individual's personal freedom, choices and family life. ODAN is a worldwide community of people who have had painful experiences as a result of their association with Opus Dei." [4]
ODAN was founded by Diane DiNicola, mother of Tammy DiNicola, a former numerary of Opus Dei. Diane saw unusual behavior in her daughter and asked help from counselors to "deprogram" her. Diane is currently the Executive Director of ODAN and with her daughter have given various reports to cult organisations. [5]
Testimonies of former members
Another member who has related her negative experiences, delivering stinging accusations against Opus Dei, is Maria Carmen del Tapia, a former high-ranking member of the organisation who was a member of Opus Dei for twenty-years. She wrote Beyond the Threshold in 1998. [6]After exposing many complaints from former members of Opus Dei, Fr. James Martin S.J., in Opus Dei in the United States written for America Magazine, ends his article with a quote from former numerary Ann Schweninger: "They deceive people. They’re not straightforward. I can attest to that."
A sociologist and doctor in law, Prof. Alberto Moncada, a former member of Opus Dei who was a founding Pro-Rector of an Opus Dei related university in Latin America, says that Opus Dei is an "intraecclesial" sect, because for the Vatican "radical rightist groups and fundamentalisms are tolerated." (See "Catholic Sects: Opus Dei" in Revista Internacional de Sociologia, Madrid 1992). [7] Dr. John Roche, a lecturer at Linacre College, Oxford and a former member of Opus Dei stated "I am convinced Opus Dei is a sect, a cult, a malignant growth upon the body of the church."
Another source of testimonies of former members is the web forum Opuslibros (in Spanish) [8], which has the same purpose as ODAN and, like it, allows former members to openly discuss their wounds produced by what they say are Opus Dei's cult-like practices.
Anti-cult organisations
Some of the foremost professional cult research organisations like The International Cultic Studies Association (ICSA) and The Rick A. Ross Institute (RRI) have classified Opus Dei as a cult. With this, Opus Dei is in the same list as the Al-Qaeda, Wicca, Waco Davidians, Charismatic Pentecostals, Legionaries of Christ, Amway, Multi-level Marketing, etc. [9] Formerly called American Family Foundation, ICSA was founded in 1974 by parents who were concerned about their children who joined what they perceived as cults. These organizations are part of the anti-cult movement, which obtained an important victory when a Belgian Parliamentary Commission Report of the 28th of April 1997 officially classified Opus Dei as a sect.
Response: Sociology of religion and Christ-centered theology
Opus Dei supporters object to its being called a cult or a sect from three points of view: psychological, sociological, and theological.
Sociology and psychology of religion
While the instruction of the founder of Opus Dei to members as regards criticisms is to "smile, pray, and forgive," supporters refer to science to understand former members' opposition to their previous religious organisation. Distinguished scholars of sociology and psychology say that leavers, the scientific name for whom is apostates, are in need of self-justification.
Dr. Bryan R. Wilson, Reader Emeritus of Sociology in Oxford University, an atheist and one of the world's foremost social scientists specializing on religious studies, [10] says that one type of apostate sees himself as a victim who is adversely affected. To regain his self-esteem, he rehearses an atrocity story, "to explain how, by manipulation, coercion or deceit, he was recruited to a group that he now condemns." Later he together with others like him become “redeemed crusaders.”
These form a “vociferous minority” who typically organise “an oppositional coalition” fighting the religious organisation. (M. Introvigne) Thus, these leavers, whose views are distorted, “cannot be regarded as reliable informants by responsible journalists, scholars, or jurists." (Dr. Kliever, The Reliability of Apostate Testimony about New Religious Movements, 1995) [11]
According to scholars, some former members collaborate with the international anti-cult movement. This is influenced by relativist and secularist forces who deny that truth exists even in religious matters. Thus, mainline scientists reject as “unscholarly” the reports of anti-cult activists, including their method of labeling organisations. [12]
Anti-catholicism is another driving force of this movement, supporters say. Distinguished Professor of History and Religious Studies, Philip Jenkins, a Protestant scholar says that anti-catholicism is the “last acceptable prejudice,” implying that the West has somehow overcome prejudices against women, Jews, African-American and gays. Relativist and secularists tag the whole Catholic Church as a cult and are trying to advocate that governments label Catholic institutions like Opus Dei a sect.
They are “obsessed about the cilice,” says Catholic scholar and sociologist Massimo Introvigne of CESNUR, "as if it were not the free, voluntary choice of free adult persons, and as if it were imposed upon them.” He also says that these activists have made Opus Dei their "prime target," for they cannot tolerate "il ritorno del religioso."
These scholars also say that “the overwhelming majority” of leavers of religious organisations “harbour no ill will.” Opus Dei has the same experience, supporters state, especially since it warns those who ask for admission that the vocation to Opus Dei is one of total self-giving. Also, one has to be an adult to be incorporated to the Work. And, according to Escriva, "not only does it respect its members' freedom, it helps them to become fully aware of it." Thus, supporters say, many former members continue to have good relations with the prelature.
The Belgian parliament as a whole did not approve nor disapprove the list of "cults" submitted by the Parliamentary Committee, a list which included 21 Evangelical Christian denominations (e.g. YMCA and Charismatic Revival) and 4 Roman Catholic Organizations. [13]
Christ-centered theology and education
While members of Opus Dei commit mistakes in their work of apostolate, supporters say, it is not right to call a Catholic prelature a cult. The slogan “sects within the Church” is self-contradictory, says Cardinal Schönborn, editor of the Catechism of the Catholic Church. "A group is a sect when it is not recognized by the relevant Church authority."
One of the roots of the misunderstanding, Catholic officials and supporters say, is a miseducation on the Christian calling. The Catechism (no. 2253; 2232) says: "Parents must remember and teach that the first vocation of the Christian is to follow Jesus: 'He who loves father or mother more than me is not worthy of me.' (Mt 10:37)" (italics in the original)
According to theologians like former Cardinal Joseph Ratzinger (Holiness and the World 1994) and Prof. Antonio Aranda ("The Christian, alter Christus, ipse Christus, in the thought of Josemaria Escriva"), St. Josemaria's theology is "Christ-centered."
Ratzinger (1994) says: In the life and writings of St. Josemaria, there is "a very vivid sense of the presence of Christ." The logic behind becoming "another Christ, Christ himself" is rooted in the following premises: Christians believe that (1) they are creatures whose substratum is nothingness; now they have the dignity of children of God in Christ, (2) Christ is the living God (their Intelligent Creator, All-comprehensive Sustainer, Sole Satisfier: I AM WHO AM himself who became a man), (3) Christ is their loving Savior ("Christ died for you. You...what should you do for Christ?" Escriva asks in a key aphorism), and (4) as Ratzinger says about Escriva's thought: "This Christ who is alive is also a Christ who is near, a Christ in whom the power and majesty of God make themselves present through ordinary, simple, human things."
Becoming a saint is shunned, according to Ratzinger (2002), when there is a "mistaken concept of holiness...a thing reserved for some 'greats'...who are completely different from us ordinary sinners. But this is a wrong perception which has been corrected precisely by Josemaría Escrivá." The future Pope also said that a saint has heroic virtue "because he has been transparent and available for the work of God. In other words, to be a saint is nothing other than to speak with God as a friend speaks with a friend." [14]
John Paul II, in a homily on Escriva whom he said is "one of the great witnesses of Christianity," endorsed his Christ-centered teaching on pain, sanctity, and cheerfulness: "Having the Cross is to find happiness. Having the Cross is to identify oneself with Christ, to be Christ, and therefore to be a son of God." Six months after he was shot, John Paul II says in his Apostolic Letter on the Salvific Meaning of Suffering, that suffering is positive: "Suffering, more than anything else, makes present in the history of humanity the powers of the Redemption" . [15]. Please see Mortification of the flesh.
The Christ-centered theology of Escriva also brought him to demand zealous apostolate from all Christians. Benedict XVI has reiterated this: "Anyone who has discovered Christ must lead others to him. A great joy cannot be kept to oneself. It has to be passed on," says Benedict XVI at the World Youth Day of August 2005 in Cologne. [16] He also told the youth: Christianity is "not a burden: it's like having wings." [17]
The Christ-centered theology of Escriva points to following Christ completely in his deeds and words:
Jesus Christ single-mindedly focused his entire life on saving all souls to please his Father. (CCC 517-521; 940-942) While he loved his mother, he left her in favor of his divine mission. For this mission, he showered affection on people (Mk 10:16-21), but also issued many threats out of love for them: against easy-going and fruitless Christians (Mt 7:13-19), against infidelity (Lk 12:37-47; Jn 15:5-6; Lk 9:62), etc. While he searched for friends and clearly spoke the truth, he allowed them to freely do whatever they wanted--including rejecting him. (Jn 6:51-69) He also told his disciples, "As the Father has sent me so do I send you."
To glorify God and sanctify men, Christ enjoyed pleasures and pleasantries with them (Lk 7:34-48) and he also voluntarily practiced mortification of the flesh: fasting, sleeping on the ground, and allowing himself to be tortured and crucified. He taught that his disciple should “renounce himself, take up his cross daily and follow me.” Throughout history many Christians, even very young people, followed his example and were canonised.
Thus, Prof. Berglar says that he cannot understand "why parents will allow a teenager the decision to drop out of religion class, but not the decision to serve God and the Church. The time-tested experience of the Church is, indeed, that a young person can generally recognise the signs of a divine vocation and at least begin to pursue it."
Catholic officials and supporters say that a basic reason why people, even Christians, misconstrue zealous apostolate for cultic behavior is that for centuries not only was the universal call to holiness forgotten, but also the universal call to apostolate: "The Christian vocation by its very nature is a vocation to the apostolate." (CCC 863 [18]). "Anyone who has discovered Christ must lead others to him. A great joy cannot be kept to oneself. It has to be passed on," says Benedict XVI at the World Youth Day of August 2005 in Cologne. [19]
Lastly, Benedict XVI tells the youth: Christianity is "not a burden: it's like having wings." [20]
At present, the perception remains that Opus Dei is a Catholic organization with a high mission that is accused of "cult-like practices," as when the press reported on the statue of St. Josemaria which was placed in a niche of the outside wall of St. Peter's Basilica last September 14, 2005. [21]