The Secret World of Opus Dei, by Michael Walsh (London, 1989) claims to provide 'the first full account of the secretive world of Opus Dei', and to be an 'authoritative account' which 'reveals the truth behind the speculation.'

It is nothing of the kind. Rather than Opus Dei, the book portrays a fictional entity, based on unsubstantiated accusations which have appeared over the years in certain sectors of the media, and on the word of a few witnesses whose reliability even the author himself sometimes doubts. The chapter on the spirituality of Opus Dei is a sad caricature, and the author's assessment of the life of Monsignor Escrivá, since declared Venerable by the Church, is grotesque.

From the outset Michael Walsh openly avers his 'hostility' explaining that this arose partly out of a 'sense of disappointment' that Opus Dei was not in fact providing a modern form of religious life, as he had expected: Opus Dei was not what he imagined it to be. This of course is no fault of Opus Dei. Furthermore it is no justification for the personal animosity that pervades his book.

He also charges Opus Dei with having a corporate, political agenda, but provides no evidence to prove it. What does seem to emerge is that he is fundamentally unhappy with Opus Dei because it has failed to adopt the 'politico-religious' line he himself favours. He is therefore not so much an interested outsider as a critic with a firm prejudice, and it would be difficult to deny that this prejudice has profoundly affected his whole approach, and colours so much of what he has written. Clearly then, this is not so much a book about Opus Dei as a book against Opus Dei.

1.2 The author's approach

There is no evidence in the book that the author ever contacted or consulted Opus Dei on any matter when doing his research, nor is there evidence that he ever attended any activity organised by Opus Dei.

The fact that an entire book cannot find even one unreservedly good thing to say about its subject in itself says a lot. Apparently the author simply catalogues his collection of criticisms, and presents them in an uncritical and often quite naive way. The allegations sometimes contradict one another. He uses selective quotes to try to justify his interpretation of events and texts, often omitting phrases or sentences. Frequently the parts omitted are those which don't help, or contradict, his purpose. The word of members is used either to further his criticism or to be dismissed as unreliable simply because it comes from members, whereas the testimonies of a few non-members or ex-members are repeatedly quoted as if completely objective and reliable.

He tries to build elaborate conclusions on the slightest foundations, which generally, on examination, turn out to be no foundation at all, often depending on some vague phrase like 'it is alleged', 'some commentators suspect', or 'it is clear.' Wherever there is room for several interpretations of 'evidence' he invariably opts for one which shows Opus Dei in the worst possible light. Furthermore he frequently assumes what he's trying to prove.

Needless to say, no-one has to like Opus Dei. But if a writer feels he must attack it, and sets out to persuade others to share his aversion, then he should ensure at least that he presents sound reasons for his position. In other words, let his attack be based on what Opus Dei is, that is, based on fact and real research. Again and again, Michael Walsh attacks Opus Dei, not for what it is, but for what he imagines it to be, or even wants it to be: so he sets up skittles of his own invention just to knock them down again.

In addition, he tries to make out that Opus Dei and its members are really some kind of religious order, in the technical sense of this expression. (This they are not, in fact). He then compares it to his concept of the ideal religious order. Where he finds it lines up, he has 'proven' his point; and where it doesn't, he has further 'evidence' of its being dangerously aberrant. He has thus contrived a no-win scenario for Opus Dei which he then repeatedly invokes (often apparently unconsciously) under all sorts of headings, from its legal status, its alleged secrecy, through details of its spirituality and organisation, to its lack of a corporate socio-political role.

1.3 A revealing incident

The following incident says a lot about his approach. The original, pre-publication version of the book began with a story about an orphanage in Ayacucho, Peru, which he alleged to be doing something "remarkably like selling babies." Before the main printing of the book, the regional vicar of Opus Dei in the U.S. wrote to the publishers pointing out that the only orphanage in Ayacucho is run by nuns, with Jesuits providing spiritual direction: it has nothing whatever to do with Opus Dei. So at least this bizarre charge against Opus Dei had no foundation.

But how did the author react on learning of his 'mistake' in such a serious allegation? In the published version of the book he simply had the name of the town removed from the story (thereby showing, one concludes, that he knew the story to be unreliable), but otherwise, quite incredibly, left the allegation exactly as it was, still opening chapter 1. Note the added mischief: it was now impossible for any reader to check the story, to confirm or deny the facts.

(Needless to add, there is no suggestion here that the story had any foundation in reality, or that the orphanage in question was -- and is -- doing anything other than the noblest work of charity. In any case, as in so many other matters, the book produces no evidence whatever, whether from London or Peru, of improper behaviour on the part of anyone involved.)

1.4 Recurring amnesia?

Throughout the book little or no mention is made of public statements by hundreds of high ecclesiastical and civil authorities, from all over the world, in praise and unqualified support, including a widely reported parliamentary enquiry in Italy, which declared that Opus Dei was 'not secret, either in law or in practice', and a court action in Germany which successfully prevented a TV station broadcast many of the very same allegations Michael Walsh reproduces, because the court found them baseless.

He makes no real attempt to understand Opus Dei's spirituality, nor does he describe the projects of apostolate and social service which its members carry out on the five continents. Had he done so, he would have given his readers some hints to answer obvious questions. Why, for instance, are there so many people throughout the world who appreciate and love Opus Dei? Are they all knaves or fools? How could the 'Opus Dei' presented in his book ever have received the formal approval of the Catholic Church, and this numerous times since its foundation (at various stages along its legal journey)?

1.5 A fundamental flaw

Throughout the book the author adopts a sceptical attitude -- without comment or explanation -- towards his subject, taking it for granted that there is nothing divine or supernatural in the spirituality or development of Opus Dei. The founder of Opus Dei, however, always maintained that it was not 'his' work but God's: it was God who had made him see how the Gospel message could and should be applied in our age to the everyday life of the ordinary man and woman. Indeed, the Apostolic Constitution Ut sit, whereby Pope John Paul II established Opus Dei as the first personal prelature of the Church, makes it clear that the Holy See also views the foundation of Opus Dei as 'a divine inspiration.'

But aside from the question of divine inspiration, it is clear that if Opus Dei is analyzed from a purely rationalist point of view, with little regard for the spiritual, it simply will not make sense. Without the spiritual dimension analysts are left to come up with alternative explanations, explanations which will be more or less plausible, but will inevitably miss the main point. ('You keep saying Opus Dei is all about sanctifying work, but what are you really up to?'). Michael Walsh's book is an example of this.

1.6 Often off the deep end

There are some journalists, mostly 'vaticanologists', who habitually write about the Church in a critical, often quite sneering way, reporting the latest ecclesiastical rumours and gossip. These people are frequently called in by the secular media when they want an 'expert' to give a jaundiced or secularist view of some item of Church news. Some of them would see themselves as somehow helping the Church, a so-called 'loyal opposition', imagining their sniping to be a contribution. Sadly, a number of them are people who have abandoned a vocation to build up the same Church they now criticize for a living.

The present author is not, as far as I am aware, one of these professional Vatican-watchers, although it is clear that he bases his work on some of them. But in his book he occasionally lowers himself much further than the average ecclesiastical gossip columnist, and really goes overboard in his zeal to attack. For example, he links Opus Dei with nothing less than criminal activity, including conspiracy to illegal acts, causing suicide, issuing death threats, fraud, kidnap, illegal financial deals, use of force for illegal or immoral purposes, and, as already mentioned, selling orphans; and grossly immoral acts such as being a sect, using money to influence the Church's judicial system, and using the sacrament of confession to exert psychological pressure.

Such accusations would clearly be very serious against any organisation, but are especially serious against an institution of the Church. Curiously however, the author at times seems almost unaware of their gravity, as he mentions them in an offhand, anecdotal way, as just more items on his list, often based on third-hand hearsay, on evidence which he himself sometimes admits he hasn't bothered or been able to check out. So even with serious criminal charges, Mr Walsh seems to see nothing wrong with trial, judgment and condemnation, all based ultimately, as we shall see, on fresh air.

Here's how he finishes the book: 'Opus with its ... [here he lists some items from the book] ... could not claim to be a force for liberation. And to the extent that it fails this test, it is not merely, as a sect, less than Catholic. It is less than Christian.' This final paragraph is a good summary of the whole work. An assertion is made about Opus Dei and 'force for liberation' based on a list of falsehoods and half-truths; the assertion is taken as proven, and the resulting caricature is lined up against an ad hoc criterion of Catholicity; and, helped by a loaded word like 'sect', the desired conclusion follows: Opus Dei has been shown beyond doubt to be unchristian.

1.7 Why reply?

Opus Dei desires, and always has desired, to be well understood, and makes a point of answering criticism. This is a duty it owes to itself, to its members, their families and friends, and to the Church of which it forms a part.

It could be argued that the The Secret World of Opus Dei is too blatantly prejudiced and poorly written to be worth taking seriously, and that to reply at all gives the book an importance it clearly does not deserve. Perhaps.

Against this, if anyone is taken in by just a tiny fraction of all the misconceptions and non-sequiturs, it is a tiny fraction too much. Where there's smoke there's fire, and Michael Walsh has tried hard to create an impression of smoke that will inevitably fool some. Indeed, when the book was first published even so-called 'reputable' newspapers gave generous space to items from the book as if they were reliable, and praised their author as 'an eminent Catholic historian', taking this description verbatim from the dust cover. Of course, those who want to swallow what he says will do so anyway; but those who, before judging, like to hear both sides, deserve some means of hearing the other side.

Furthermore, if the author has gone to the trouble of making a compendium of criticisms of Opus Dei from a wide variety of sources, gathering together the choicest 'ammunition' he could find or invent, it's worth putting a compendium of replies on record.

In addition, many of the author's lines of attack raise questions of general interest, worth developing in themselves. So it is hoped that this book will also be of interest to those who may never have seen Mr Walsh's book.

Besides, a book like Michael Walsh's causes a lot of pain to many individuals, seeing their good name, and that of an institution they love, dragged through the gutter. The book is crudely insulting to every member of Opus Dei. Calumny and detraction should not go unchallenged, no matter how difficult it may be to try to undo their effects: people, as well as institutions, have a fundamental right to their good name.

Finally the attempt at character assassination of Monsignor Escrivá seems to cry out for some kind of reply.

1.8 A plea of 'guilty' to some charges

In a few places in the book, the author criticises Opus Dei for what it really is. For example, he puts down as black marks that it tries to be loyal to the Pope and to the teaching role of the Church, and elsewhere, that it is too spiritual or other-wordly in outlook. Well, if these are the charges, I think most members of Opus Dei would be willing to save time and plead 'guilty' right away: there's no need for further witnesses.

Before 'closing the case' however, note that these really are charges against the Catholic Church, rather than against Opus Dei. If Opus Dei is guilty, so is the entire Church.

1.9 The legal option?

More than one person has asked, why not do what others do when their good name is attacked? Why not seek the protection of the law?

Several months before publication Opus Dei authorities in Britain requested information and a copy of the proposed text from the British publishers, Grafton Books. The publishers did not even acknowledge the letter. A later letter from the Regional Vicar in Britain got a curt, dismissive reply. The publishers, like the author, were apparently not interested even in discussing the work, let alone checking its veracity. Their reluctance to show the text also made it difficult to consider any legal action prior to publication and distribution.

Once on sale in bookshops much of the damage is done. In any case, a court battle on legal technicalities, on some carefully selected point or points in which clear damage is done (as apparently it would have to be), would not address so many of the wider and deeper issues raised in the book. No matter how successful it might be in legal terms, it would be a crude, expensive, and distracting exercise from the point of view of establishing and defending the truth.

1.10 Format and approach of this present book

How should one try to reply to a book like this? To use a metaphor, the task of removing mud from the walls of one's house is a long and slow one, especially when compared with the speed and ease with which the mud can be thrown. Scaffolding may be needed to get at some places. At times the clean-up job can be, frankly, boring.

To reduce monotony, therefore, I do not propose to take Mr Walsh's book sequentially, paragraph by paragraph, pointing out errors, non-sequiturs, biased wording, mistaken emphasis, and so on (although inevitably there will be much of this). Instead I propose to concentrate on some common themes running through the whole book. This thematic approach also allows a little exploration around important points at issue -- a 'scaffolding' to get at the matter -- and some filling in of background where appropriate.

These themes include: the nature of Opus Dei, membership, alleged secrecy, spiritual guidance, 'recruitment', relations with families, the sacrament of confession in Opus Dei, obedience, apostolate, what Cardinal Hume said, mortification, structures and alleged class distinctions, finances, legal structure, place in the Church, role of priests, role of laity, status and role of women, activity of members, and the founder's role and writings. In discussing these topics many points in the book are at least partially answered, in passing as it were, and then relevant quotes or page references to the book are given. These references are to the first English edition.

(Note that frequently particular words or phrases in quotations from the text have been highlighted, normally using italics, to clarfiy some point being made about the quote. As an aid to readability and to avoid repeating the obvious, the traditional practice of saying something like "emphasis added" has not been followed where it is quite obvious that this emphasis was not in the original text.)

Chapter 6 then looks at the author's general approach, his choice and use of sources, the objectivity of his research, and his integrity as an 'historian', eminent or not. Finally chapters 7 and 8 do some sweeping up of more significant points not already covered in earlier chapters. In chapter 8 in particular I got significant help from Opus Dei information offices in other countries, particularly Britain, the United States, Spain, and Italy, for which I am grateful.

To begin, however, it seemed worthwhile devoting a chapter to outlining briefly the real aims of Opus Dei, the purpose of its foundation, and the statutes by which it is governed, given it by the Roman Catholic Church. A more developed description can be found for example in the book What is Opus Dei? by D. Le Tourneau (Fowler Wright Books Ltd, London, 1988; or Mercier Press Ltd, Cork, 1988).

1.11 The testimony, not the testifier

It is difficult, if not impossible, to show a 'testimony' of the kind Mr. Walsh has presented to be false without also challenging the approach and methods of the testifier. My intention however is not to attack the author, but simply to defend the good name of individuals and of an institution of the Church.

1.12 Finally, a caution

It is hard to get a good picture of Opus Dei from a book, still less from a book answering another book. And, in the nature of things, this present book has to be almost entirely negative, as it's answering an entirely negative book. Furthermore its agenda has to a large extent been set by that other book, rather than by what is attractive, interesting, or important about Opus Dei.

If you're interested in the topic, perhaps the best way to find out more is to meet people, ordinary people, who are trying to put its rich ideals into practice, and ask them: because Opus Dei is above all a living and lived spirituality. But reading the writings of the founder should also help, and there are also several attractive biographies which provide background. A short bibliography is given in an appendix. There are also films and videos of the founder speaking to various groups, which are the next best thing to having met this extraordinarily warm, humorous, intelligent, very human man, who achieved so much in his life, and who recently has been declared Venerable by the Church. Any Opus Dei information office (telephone number in the relevant directories), or centre, or corporate apostolate, or individual member, will no doubt be very happy to try to answer any questions, or explain things further.