Though the cult of the saintly dead and hagiography flourished, "the Carolingian era forms an interlude in the history of sainthood, for no charismatic ascetics, healers, prophets or visionaries made their mark on a church whose bishops were implacably hostile to any such forms of expression," Julia Smith has observed, in analysing Carolingian attitudes towards appropriate representations of female sainthood through the lens of the Vita et miracula Sanctae Opportunae.

The account of miracles worked at the site of Opportuna's tomb reminded readers and hearers that the abbess remained present in her former precincts, extending her protection to her flock forward in time.

Julia Smith has detected that the comparatively small corpus of hagiographies of female saints[d] are restricted in the area in which they were produced, north of the Loire and east of the Rhine for the greatest part.

During the reign of Charles the Bald, according to the sources,[f] Vikings invaded; both the convent at Montreuil and the abbey at Almenèches were destroyed, and her relics were translated to the priory of Moussy.

Most of Opportuna's head still rests at Moussy, while her left arm and part of her skull are still at Almenèches; additionally, a jaw bone can be found in the priory of Saint Chrodegang at Île-Adam.