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1950 Constitutions of Opus Dei
-- Latin and English
Introduction
The secret 1950 Constitutions of Opus Dei (see link below), erecting
Opus Dei as a Secular Institute, have just recently been made public
in the English-speaking world, both in Latin and in English. This
document is important because the 1982 Statutes, which erected Opus
Dei as a Personal Prelature, do not tell the whole story. The 1982
document was necessary because Opus Dei changed its canonical status
from a Secular Institute to a Personal Prelature. This gave them
the opportunity to rewrite their governing documents. They wrote
them according to the criteria relevant to them at the time and
the legal criteria (especially how priests were to be members within
the norms of Canon Law, and the Prelature's relationship to the
bishops) were the driving force of the revision. The revision was
not a complete revision and the authors carried forward many of
their foundational traditions, rights and obligations by stating
in the concluding paragraphs of the 1982 Statutes that anything
not directly abrogated or superseded by the 1950 Constitutions is
still in effect. This allowed a certain efficiency; the 1982 document
is significantly shorter and more compact. It also allowed the 1982
document to be more inspiring and less revealing than the 1950 one,
should it ever become public, which was increasingly likely as Opus
Dei grew and became more widely known and accepted. (Opus Dei has
kept their governing documents secret from their very first erection
as a diocesan pious association.) The 1950 document tells a lot
more about the internal manner of being of Opus Dei. Opus Dei continues
to hold this document as secretly as possible.
In the interest of openness, Opus Dei has always claimed that they
have presented the bishops of the dioceses in which they operate
a copy of their statutes. Since 1982, the most relevant document,
and the legal document, has been the 1982 Statutes. It has only
been available in Latin. It is presented to the bishops under the
condition of secrecy. It is doubtful that Opus Dei has presented
current bishops with their 1950 Constitutions, even though the operational
and governing paragraphs, not the legal ones, are still in effect.
If one reads the complaints about Opus Dei, one sees they are clearly
prone to certain absolute, authoritarian and voluntaristic excesses.
The Opus Dei Awareness Network website has a link to the Opus
Dei 1982 Statutes.
Lay Vocation
The major importance of the 1950 document is that it has to be reconciled
with Opus Dei's continual recruiting statements that they are
completely lay, nothing at all like a religious order, and without
vows; they say they are simply living the Christian vocation that
all people are called to -- as it was in the first century.
Opus Dei constantly makes public statements that they are just like
the rest of Christian faithful. This is a statement which only has
validity as legal truism. The majority of members are not priests
or religious, so technically they have to be lay. But when you read
the 1982 Statutes, and especially the 1950 Constitutions, you see
there is a lot more involved. For the Numerary members and some
of the Associates (Oblates) the life one is expected to live is
so much like the religious orders of past centuries -- to the extent
of having your mail reviewed before you receive it, having to ask
your director for something as insignificant as an aspirin if you
have a headache, having to ask permission for every book
that you read, never buying clothing without being accompanied by
your director, and not attending family events, such as the funeral
of your parents, even if you are living in the same town. And they
tell you that you can go to hell for leaving Opus Dei. See the
testimonies page for other examples of the life-style. These
practices are exercised by word of mouth in Opus Dei and you will
not find them written, but the statutes do reveal a lot about Opus
Dei which show they are much more focused in the direction of a
"lay religious order" than being just like the lay faithful
in the rest of the Church that they claim to be. Having both documents
available for review lends a lot more credibility to the complaints
of ex-members, which are denied categorically and with significant
ambiguous nuancing by Opus Dei.
Opus Dei states publicly that they are a completely lay organization,
although when you read the 1950 Constitutions,
Number 2 says that --
"the principal offices are mostly reserved to priests."
Without stating it so explicitly, one sees in reading the 1982 Statutes
that nothing has changed. In the broader picture, Opus Dei waxes
poetic in that they are a priestly organization to which the lay
people are intrinsically attached and they share in this priestly
character in all eternal realities and benefits. Opus Dei creates
this image that their lay people, spirit and nature are so completely
intermingled by their priests and priesthood that they are all going
to heaven with special charisms, privileges and benefits not available
to the rest of the world. As glorious as this may sound, that is
the purpose of Christ's original priesthood and every religious
order or priestly organization, including the diocese, in some way
or another, vicariously strives to save the rest of the human race
in the same way. This is not an original idea with Opus Dei.
It is interesting that the 1950 Constitutions have some more to
say.
Number 31, Section 2 states --
"However, the priests and clerics always take precedent over
those laity, who do not exercise the power of government over them,
and to them, all render the greatest honor and reverence."
And Number 31, Section 3 states --
"Whenever there are two members of the Institute, lest they
be deprived of the merit of obedience, a certain subordination is
always observed, in which one is subject to the other according
to the order of precedence, unless there should be a special delegation
from the Superiors, always respecting the subordination to one’s
respective Superior."
Neither of these statutes jives with the concept of a completely
lay organization.
Opus Dei constantly touts their married members, called Supernumeraries,
as pristine examples of the "vocation" to Opus Dei. These
people, with their large Catholic families, give all manner of cheerful
testimony in the press of how happy they are with their vocation.
But Number 26 says that the Supernumeraries are not members,
in the strict sense, which calls into question, how much one
can rely upon their testimony, in view of the many complaints appearing
about the inner, absolute leadership of the Numeraries.
Number 26 says --
"Although the members, in the strict sense, of Opus Dei are
Numeraries, who are immediately followed by the Oblate members,
furthermore, all those men and women, single and married, who moved
by an apostolic vocation and desire for perfection, want to cooperate
with the ends of the Institute in keeping with the norms of these
Constitutions can also belong to Opus Dei as Supernumeraries. Married
people, nevertheless, may not belong to or be associated with Opus
Dei other than as Supernumeraries or Cooperators (No. 29)."
In
Number 25, Paragraph 3, the Constitutions make explicit reference
to a state of acquiring perfection in language serving to justify
and substantiate the intermediate category of Oblate (now called
Associate) membership. These members might be described as half-way
between Numeraries and Supernumeraries. One asks how this is in
keeping with a completely lay state? And if they are in this state
of acquiring perfection, so are the Numeraries, who are members
in the strict sense.
"Since they have all the requisites for consecrated life for
members of Secular Institutes in the strict sense, Oblates are in
a complete state of acquiring perfection, although in the Institute
they are to be distinguished from members in the strict sense."
When a departing member first complained to a bishop about Opus
Dei, to ask his assistance, the bishop said he couldn't see what
the problem was. His understanding was that the relationship between
a person and a lay Prelature was simply one of mutual acceptability.
Opus Dei, in its public statements, wants to give that impression
of a free association based upon mutual acceptability, but one can
see in reading the 1982 Statutes and the 1950 Constitutions that
there is a lot more to it. The 1950 document discusses the case
of a person who abandons the house he is assigned to (Numbers 102
and 103). He is declared a fugitive. If the person has made a permanent
commitment to the organization and leaves with the purpose of removing
himself from obedience, after a month's absence, he is declared
an apostate, subject to punishment.
Number 102, Section 1:
"A Numerary or Oblate member, who lives family life in the
Institute and abandons the house to which he is assigned by obedience
without legitimate license from the Superiors or who does not return
to it without just cause, with nevertheless, the intention of returning,
is considered a fugitive according to the norms of these Constitutions.
He must return, as soon as possible, to his house or Center and
in the interim is not absolved from the obligations assumed by the
incorporation. A major Superior should seek him out solicitously,
and if he is moved by true repentance, receive him back paternally."
Number 103, Section 1:
"A member who, after taking the Fidelity, illegitimately separates
himself from the Center to which he pertains with the intention
to remove himself from obedience is said to be an apostate from
the Institute. This malicious intention may be lawfully presumed
if the member does not demonstrate his will to the Director, within
one month, of returning or surrendering himself."
Vows
The question of vows (and the obligations involved) has always been
a point of difficult and questionable nuancing by Opus Dei. They
have always said that they don't have vows, with the implication
that their commitments are not strongly binding. Under the 1950
Constitutions establishing Opus Dei as a Secular Institute, Opus
Dei insisted that the Founder, in his divinely-revealed vision,
wanted people to be completely free; but the Church (read, "God
did not want vows in Opus Dei; but the big legalistic Church made
us have them") insisted that they take vows. They were called
"social" vows, or "private vows, recognized".
The Constitutions say in Number 53, Section 2 --
"These social vows, although they are not recognized as public
vows according to the law (Canon 1308 S1), they are, nevertheless,
recognized by the Church; wherefore they can also be called private
vows, recognized. These cease in the case of dismissal or dissolution
of the bond by which Numeraries are bound to the Institute, conceded
by the Holy See, or the Father, as the case may be."
Regarding their binding authority, any ex-member will tell you that
these are binding under pain of serious sin (note they are recognized
by the Church) and transgressions need to be told in Confession.
Any ex-member will also be able to tell a story in which he was
asked to do something that was unexpected. He tells the director
that he had other plans or that he didn't expect his commitments
to cover the circumstances in question; and his director always
has some wording alluding to the fact that he has signed his "contract
of admission" on the dotted line; and that, combined with other
general statements of vocation or formation bring the present circumstances
under the binding area of the "contract". One obvious
example is that everyone agrees to be bound in obedience to carry
out the apostolic work of the Institute/Prelature. And most coercive
arguments center around the activity of the organization which is
always (it couldn't be any other way) focused on expanding and getting
new apostles to join.
Since the erection of the Prelature in 1982 under the new statutes,
the reference to vows has disappeared. The bond of incorporation
is referred to legally as a juridical bond established by formal
declaration before two witnesses (in any other context this would
sound like swearing an oath). It is described to the public as a
civil contract based upon one's solemn word as a Christian gentleman
(or woman). Anyone familiar with Opus Dei knows that the binding
nature has not changed. Does it need to be pointed out that civil
contracts are also binding under pain of serious sin besides civil
law? Of course, a civil court is not in the business of admonishing
and absolving sinners. They only deal with damages, injunctions
and punishments. Opus Dei has priests who will do the absolving.
The 1982 document does say that the bond is undertaken with the
motivation of divine vocation, which is confirmed by the Prelature.
It is under this phrasing that the bond is understood to be made
for life, and to break it incurs the penalties (or, at least, the
very real threat) of eternal damnation. It is important to have
the 1950 document available in evaluating the nature, focus and
being of Opus Dei. Promoters of Opus Dei argue that things are now
different under the 1982 Statutes. But in the historical context
and their public statements, Opus Dei has always said that their
calling is the One, same, complete and integral vocation which was
revealed definitively, in its entirety and fullness, to the Founder
on October 2, 1928. It is only the juridical status that can change
with the introduction of new documents, because even the Church
cannot change the vocation. And to repeat, the concluding paragraphs
of the 1982 Statutes state that all members are bound by the same
rights and obligations as in the preceding juridical government
except in those things directly abrogated or superseded by the current
document.
Secrecy/discretion
The following attest to the secrecy/discretion kept about admitting
one's membership in the organization.
Number 190:
"By virtue of this collective humility, which is proper of
our Institute, whatever is done by the members is not attributable
to itself; but rather, whatever good is attained by them is attributable
to God alone. Consequently, even membership in the Institute admits
no external manifestations. The number of members is kept hidden
from outsiders; and indeed our people do not discuss these things
with outsiders."
Number 191:
"This collective humility leads our people to live the life
which they consecrate to God with the same discretion which is most
suited to the desired fruitfulness of the apostolate. The lack of
this discretion can constitute a grave obstacle to exercising apostolic
work or create some difficulty in the environment of one’s
natural family or in the exercise of their office or profession.
Thus the Numerary and Supernumerary members should know they are
to live a prudent silence regarding the names of other members;
and that they are never to reveal to anyone that they themselves
belong to Opus Dei, not even to spread the Institute, without express
permission from their local director. This discretion especially
binds those who are newly accepted in the Institute and also to
those who, for whatever reason, have left the Institute. The Institute
and some of its members, however, need to be known, because all
our apostolic works develop and are carried out within the bounds
of civil law and likewise, with the same strength of soul, each
one of us, altogether shuns secrecy and clandestine activity, for
the only thing which moves us to maintain this discretion is humility
and a deeper and more fruitful apostolic efficacy."
Number 232:
"The business and essence of our vocation are not discussed
with outsiders, except with extreme caution, and only rarely. For
how are they able to offer correct advice in this matter when they
are ignorant of the Institution or show hostility toward it?"
Spiritual Direction
There are many complaints about the absolute nature of spiritual
direction in Opus Dei. Members are expected to bare their souls
completely and absolutely to their director. It is all cast in rather
exalted language, but the following statutes bear witness to this
phenomenon.
Number 255:
"All members, each week, have an informal and confidential
conversation with the local Director, in order to better coordinate
and develop the apostolic action."
Number 269:
"By the name of the Confidence in Opus Dei is meant an individual,
informal meeting with open and sincere conversation with the Director,
the Counselor, the Major or Supreme Superiors, or those delegated
by them, whose primary purpose will be threefold; namely:
-- a clearer, fuller and more intimate understanding of the members
on the part of the Superiors and the communication and application
to the life of each one of the mentality of Opus Dei;
-- to strengthen and confirm the will to the holiness and apostolate
which correspond to the spirit of Opus Dei;
-- the intimate fusion and compenetration of the souls of the subordinates
and the Superiors."
Permission
To Expand in a Diocese
Number 406 says that members can form subordinate Centers, which
do not require the bishop's venia (permission) as long as they do
not exercise a corporate apostolate. This allows them to exist in
a diocese, or a least a new location, for long periods of time until
they have built up a number of positive local relationships, at
which time they apply to the bishop for permission to erect a formal
Center, which can sometimes be presented as a "fait accompli",
to which the bishop may be left with little option but to agree.
Number 406:
"When members constitute a subordinate Center, this does not
require the consent of the local Ordinary; they can live materially
common family life only, not juridical family live, and they are
able to freely exercise the apostolate proper of members of the
Institute, not corporately, but in an individual and personal manner
unless the permission of the local Ordinary is given to carry out
apostolate otherwise."
Conclusion
These are only a few comments on the 1950 Constitutions and nature
of Opus Dei. But they give rise to a lot of questions which need
to be considered in view of the complaints of many people about
Opus Dei, and Opus Dei's various denials and misleading counter-arguments.
(Note:
If you have problems opening the link above, you can try right-clicking
on the link and saving the file to your hard drive first before
opening it.)
January 25, 2005
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