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BEYOND THE THRESHOLD -- A LIFE IN OPUS DEI |
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INTRODUCTION Few people walking down Via di Villa Sacchetti in Rome's fashionable Parioli district would feel impelled to stop at the sealed door at number 36. The building to which it gives access fits unobtrusively into the restrained classical architecture of the street. But looking up from a little farther down the street, turning back toward Viale Bruno Buozzi, one is struck by the tower "il torreone," rising from the building next to number 36 -- a modern building whose front, as it turns out, is Viale Bruno Buozzi, 73; it is apparent that both are part of an immense, interconnected structural complex. The passerby might be struck by the odd combination of architectural styles but he or she would never guess that this was the world headquarters of Opus Dei. The Spanish word puerta, from the Latin "porta," is defined by the dictionary as an opening in a wall that lets you go from one side to the other. The door to number 36 Via di Villa Sachetti is tightly sealed. The purpose for writing this book is to allow you to pass the threshold and into the house of the Women's Branch of Opus Dei, where I lived as a numerary (full member) for almost six years. What you will learn is far more interesting than the way the buildings are interconnected, or the size of the place. Jose Maria Escriva de Balaguer, the Founder of Opus Dei was proud of its approximately twelve dining rooms and fourteen chapels and used to say, jokingly: "It shows that we pray more than we eat." The largest of these chapels can accommodate hundreds of people, men or women who, although separated, live in the complex. Monsignor Escriva remarked that he could "bring a Cardinal in by the front door in the morning, travel fast through the house, stop thirty minutes for lunch, continue the tour and let him out through the back door at dinner time, without having seen half of the whole compound." The Founder of Opus Dei, henceforth Monsignor Escriva, built tombs for a few close associates as well as for himself in one of the underground chapels. I heard Monsignor Escriva say many times that two tombs will be above his. One was reserved for Alvaro del Portillo, president general of Opus Dei and subsequently "prelate" until his death on March 23,1994. Monsignor Escriva used to say, "And Alvaro will be close to me even in death." I also heard Monsignor Escriva say, "I come from sitting on my tomb and not many people could say that." The remaining tombs were for Jesus Gazapo, the architect of the Opus Dei headquarters, and for Opus Dei's first two women numeraries. It was always assumed that one of them would be Encarnita Ortega. For many years she was the central directress of the Women's Branch of Opus Dei, but lost favor with Monsignor Escriva after a scandal involving her brother Gregorio. (Gregorio Ortega, an Opus Dei numerary, was Escriva's man in Portugal. In October 1965 he escaped to Venezuela with money and jewelry. He stayed in the best hotel in Caracas. Reported by a prostitute, and traced by the police, he was deported. Opus Dei superiors took him to Spain under allegations of insanity.) Since Monsignor Escriva's death his tomb has become a place of pilgrimage for members of Opus Dei. Night and day, women and men pray around the tomb. Women usually wear the traditional short Spanish "mantilla," used to cover their heads in church. Opus Dei members will touch the tomb of the Founder, where "El Padre" is etched in bronze. They also pass out a portrait of the Founder with a "particular prayer" for private devotion. On the back of the portrait there is a summary of his life and virtues. Favors granted by Monsignor Escriva are reported at greater length in a Bulletin published by Opus Dei in several languages as evidence to support his beatification. Fresh flowers, mainly roses, always grace the tomb, regardless of the season. Members of Opus Dei from all over the world come to Rome to visit the grave, especially after his beatification on May 17, 1992. Sometimes the superiors of Opus Dei invite selected outsiders to visit the tomb of Monsignor Escriva, and pray. Curiously, he used to tell Opus Dei superiors: "Do not keep me here too long [after my death] since too many people might bother you. Take me to a public church so you can work peacefully here." On May 14, 1992, Monsignor Escriva's coffin was taken to the Basilica of San Eugenio, where people had free access to enter and pray. The coffin was inside a glass case covered with a red cloth. On May 17, 1992, the glass case was removed and the coffin could be seen. In the afternoon of May 21, 1992, Monsignor Escriva's coffin was taken in public procession from the Basilica of San Eugenio to the oratory of Our Lady of Peace, now called "Prelatic Church of Our Lady of Peace." Monsignor Escriva's coffin is now relocated in a glass case under the altar of this oratory, [1] whose entrance is roughly under the door of Viale Bruno Buozzi, 75, in Opus Dei's headquarters. This book describes my life in Opus Dei from 1948, when I asked to be admitted as a numerary (full member) in Madrid, until 1966, when I was compelled to resign in Rome. My years in Opus Dei and the persecution to which I was subjected for several years after I left reveal the inner nature of this institution. What is Opus Dei? To say that it is an association of more than 72,375 members from 87 countries, including both priests (approximately 2 percent) and lay people dedicated to a life of Christian action in the world, is both accurate and superficial. For those who wish to know more, much has already been written, both for and against Opus Dei, some in good faith, some not, some supported by knowledge, some not. [2] Accounts by those who have not belonged to Opus Dei have almost always concentrated on the secrecy of the group, its supposed political orientation, or on a few prominent members. The recent book by Robert Hutchinson offers for the first time detailed information on the political and financial life of Opus Dei. [3] Until now, research into the association's finances (its participation in international banks and other related enterprises, assets and real-estate holdings, and the personal property of members closely linked to the organization) was based on limited hard data including a good deal of inaccurate information. However, books written by those who are or have been members of Opus Dei are either uncritically adulatory or concentrate too narrowly on particular issues and deal mainly with men in Opus Dei. [4] Hardly anything has been written about women in Opus Dei. When non-Opus Dei authors speak about women, they usually repeat something I have said or written. [5] Other than Maria Angustias Moreno, and then only for Spain, [6] nobody has yet to describe in concrete terms what takes place inside the women's houses of the association, now juridically a personal prelature. I have come to realize that my years in Opus Dei, the range of my responsibilities in the organization, the fact that I lived and worked close to Monsignor Escriva for several years in Rome where I was one of a few women whom he tried to mold in the spirit of Opus Dei, and my subsequent opportunities within the association in several countries, make me an important witness. I held executive offices in the central government of Opus Dei and also within the Women's Branch in Spain and Italy. For several years I worked in Rome directly with the Founder of Opus Dei. I headed the women's section of Opus Dei in Venezuela for more than ten years. I visited Colombia and Ecuador. I also visited Santo Domingo to explore the possibilities of a new foundation of Opus Dei women in that country. I was in close contact as well with the women of Opus Dei in such countries as Colombia, Peru, Chile, and Argentina. I have been in a position which allows me to present an overall picture of Opus Dei's Women's Branch, relating my own experiences as one who entered the Opus Dei with enthusiasm and high spiritual ideals and who spent eighteen years within the institution. As I recount my life in Opus Dei I shall use real names, except in a few cases to protect members still living in Opus Dei houses. In one case only will I refer to a person by her first name alone. For many years I thought that what happened to me during my years in Opus Dei was important only to me personally. I have now come to realize that my experience has importance for others, especially for women, as well as for anyone with idealism and good faith who might consider entering Opus Dei in any country of the world nowadays. First, my story might help families of Opus Dei members that know little about the characteristics of the group their children have joined. Second, it might be useful to the Roman Catholic Church, which needs to understand Opus Dei from the inside, not from visits that have been carefully prepared by Opus Dei superiors, or through information provided by these superiors. Third, it concerns Christians, non-Christians, and nonpracticing Catholics alike, who have connections to Opus Dei and might become Opus Dei "cooperators," giving financial aid to the association. Finally, given the sectarian characteristics of this group, the account may interest society at large. Opus Dei is in the process of establishing new houses in the United States of America, mainly on the West Coast [7] as well as in Eastern Europe, and the Nordic countries. Fundraising on a large scale is taking place, as Opus Dei profits from the independence from the church in its new status as a "personal prelature." [8] Nowadays, all the efforts of Opus Dei, from its prelate to the most recent member, concentrate on having its Founder, Monsignor Escriva, declared a saint. To this end, the members pray earnestly and make use of every tool possible such as hierarchical contacts, Vatican influences, the naive piety of the unwary and, of course, their considerable financial resources. On April 9, 1990, Opus Dei had him declared "Venerable." On May 17, 1992, he was beatified. However, I hope that the material in this book will inform the Holy Father, His Holiness John Paul II, of the misdirected or one-sided information he has no doubt received about Monsignor Escriva's life, before taking the final step of canonizing Monsignor Escriva. Such a declaration would cause a painful confusion among millions of Roman Catholics and a sad scandal to Christians of all denominations. The simple truth is that Monsignor Escriva's life was not an example of holiness, nor was he a model to be imitated by the women and men of our time. I certainly can testify that in Rome and behind the door of Via di Villa Sacchetti, 36, a giant puppet show is staged: Opus Dei superiors pull the strings to manipulate their members, men and women, all over the world, invoking their legal commitment of obedience or using the strongest order available to Opus Dei superiors: "It is suitable for the benefit of Opus Dei." [9] Would it not be an act of irresponsibility and a crime of complicity to file my experiences away in my heart and leave them to oblivion? To be silenced by Opus Dei because of fear of reprisals would be to act against my strong belief in the defense of spiritual freedom and human rights. _______________ 1. See Bulletin on the Life of Msgr. Escriva: Special Edition (New York: Office of Vice Postulation of Opus Dei in the United States, 1993), p. 22. 2. See the Bibliography on Opus Dei, p. 360. 3. Robert Hutchinson, Die Heilige Mafia des Papstes: Der wachsende Einfluss der Opus Dei (Munich: Droemer Knaur, 1996). 4. See Alberto Moncada, El Opus Dei: Una interpretacion (Madrid: Indice, 1974). Also by Moncada, Historia oral del Opus Dei (Barcelona: Plaia y Janes, 1987), and the novel Los Hijos del Padre (Barcelona: Argos Vergara, 1977). 5. See, for instance, Michael Walsh, The Secret World of Opus Dei (London: Collins Publishers-Grafton Books, 1989, and San Francisco: Harper Collins, 1992). Walsh quotes, without permission, parts of a conversation I had with him years earlier. 6. Maria Angustias Moreno, El Opus Dei: Una interpretacion (Barcelona: Planeta, 1976). The author was the object of a defamatory campaign by Opus Del. See also her La otra cara del Opus Dei (Barcelona: Planeta, 1978). The latter includes my "Open Letter to Maria Angustias Moreno," pp. 104-111. 7. See San Francisco Chronicle, June 1, 1986, p. A-10. 8. See Bustelo, "Interview with Monsignor Javier Echevarria," in Diario 16, April 1994. 9. "Conviene para el bien de la Obra." The verb conviene (it is suitable) is the strongest order a member can receive in Opus Dei.
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