Controversies about Opus Dei

[5] Those who question the validity of the canonization of Escrivá note that John Paul II was naïve in the cases of Theodore McCarrick and Marcial Maciel,[6] both of whom procured large sums of money for the Vatican,[7] like Opus Dei.

[13] Controversies have to do with recruiting methods aimed at teenagers becoming numeraries; the illicit use of psychiatric drugs in its central headquarters; the misleading of its lay faithful about their status and rights under Canon Law; the "mortification of the flesh" practiced by its celibate members (cilice, discipline, and sleeping on a board); [14] elitism and misogyny; and support of authoritarian or right-wing governments, including the reactionary Franco regime.

Some of the more famous former numeraries who have reported on these matters are: Maria del Carmen Tapia, Secretary to Escrivá in Rome and commissioned by Escrivá to start the women's branch of Opus Dei in Venezuela; Vladimir Felzmann, a numerary priest;[2] Miguel Fisac, who accompanied Escrivá across the Pyrenees during the Spanish Civil War and lived for years with him in Rome; Antonio Perez Tenessa, Secretary General of Opus Dei and regional director of Opus Dei in Spain; and María Angustias Moreno.

[22] As a result, he apparently based some of the practices of Opus Dei on the Constitutions of the Society of Jesus,[23] such as: required manifestation of conscience to a superior, seeking prestigious people for membership, a military-style hierarchical authority structure,[24] and an emphasis on blind obedience as a means of efficiency in the apostolate.

For Opus Dei officially describes itself[27] in contrast to "religious" (monastic) life: ordinary lay Christians living out their baptismal call to holiness without being externally distinguished from other citizens.

Messori, a journalist associated with Opus Dei, also identifies political ideology as the root of some controversies involving some Jesuits.

Escrivá himself gave a spiritual retreat to Franco, and the numerary priest and bishop Juan Luis Cipriani Thorne was reportedly friendly with Peru's president Fujimori and unsupportive of human rights advocates.

[33] One of the more controversial forms of mortification is the use of a cilice, a small metal chain with inwardly pointing spikes that is worn around the upper thigh.

Supernumeraries and associates, who do not live in Opus Dei centers (and hence share a bed or bedroom with family), are instead expected or encouraged to sleep without a pillow one night per week.

Opus Dei points out mortification was practiced by many highly revered individuals such as Mother Teresa, Óscar Romero and Padre Pio.

[36] Escrivá accused the secularised world of inconsistency in accepting physical pain and sacrifice in other domains (such as athletics, business, and personal beautification), but objecting to such acts when done for a religious purpose.

For instance, Jesuit priest and writer James Martin wrote that Opus Dei puts great emphasis on recruiting, and pointed to Escriva's writings which say "You must kill yourselves for proselytism.

According to a 2006 Wayback Machine report by BBC Mundo Jose Carlos Martin de la Hoz, priest of the prelature in Spain, said this practice existed in the past, but clarified it was a manifestation of opening and confidence of the faithfuls of the Opus Dei.

[41][42] In 2001, an Opus Dei spokesman said the practice of reading the mail of numeraries was abandoned years ago,[43] since written letters are now rarely used for correspondence.

According to some critics, Opus Dei pressures numeraries to cut off social contact with non-members, including their own families.

To explain the celibate lifestyle of numeraries and their relationships with their families, supporters quote Jesus's comment that "He who loves his father or mother more than me is not worthy of me.

Due to its secrecy critics such as the Jesuit Wladimir Ledóchowski sometimes refer to Opus Dei as a "Catholic", "Christian", or "white" form of Freemasonry.

Instead, its lay members, like normal professionals, are ultimately responsible for their personal actions, and do not externally represent the prelature which provides them spiritual training.

[54] Supporters say Opus Dei's relative silence stems not from a secretive nature, but rather is the result of a deep commitment to privacy, humility, and "avoidance of self-aggrandizement.

While the doors of Opus Dei are open to everyone, no matter from which race or country, without any difference among men and woman, individuals can participate either as members (if they are baptized and have a true vocation) or as supporter.

At the time, the superior of the Jesuits, Pedro Arrupe, "symbolised the new post-Vatican II ethos, calling his Jesuits to be 'men for others', which in practice sometimes meant joining movements for peace and justice," while "Escrivá walked another path, insisting on the primacy of traditional forms of prayer, devotion, and the sacramental life."

John Carmel Heenan, cardinal and Archbishop of Westminster, commented in 1975 that "One of the proofs of God's favour is to be a sign of contradiction.

[74] John Paul II stated in his decree on the heroic virtues of Opus Dei's founder Josemaría Escrivá: "God allowed him to suffer public attacks.

But this Cross was such a source of blessings from heaven that the Servant of God's apostolate [or evangelizing work] spread with astonishing speed.