List of points

On several occasions, with reference to the early years in the life of Opus Dei, you have said that all you had was 'youth, the grace of God, and good humour'. Besides, during the twenties, the doctrine concerning the laity was not as developed as we see it today. Nevertheless, Opus Dei is now a noteworthy factor in the life of the Church. Could you explain to us how, being a young priest, you were able to have sufficient foresight and understanding to carry out this task?

I never had any other aim than that of fulfilling the Will of God. Please do not ask me to go into details about the beginnings of the Work, which the Love of God began to make me suspect back in 1917. They are intimately connected with the history of my soul and belong to my interior life. All I can say is that I acted at every moment with the permission and affectionate blessing of the Bishop of Madrid, who was my very dear friend and in whose diocese Opus Dei was born on 2nd October, 1928 and later, with the constant approval and encouragement of the Holy See, and in each individual case with that of the Ordinaries of the places in which we work.

Would you explain the central mission and objectives of Opus Dei? On what precedent did you base your ideas for the Association? Or is Opus Dei something unique, totally new within the Church and Christianity? Can it be compared with religious orders and secular institutes, or with Catholic organisations like the Holy Name Society, the Knights of Columbus or the Christopher Movement?

Opus Dei aims to encourage people of every sector of society to desire holiness in the midst of the world. In other words, Opus Dei proposes to help ordinary citizens like yourself to lead a fully Christian life, without modifying their normal way of life, their daily work, their aspirations and ambitions.

As I wrote years ago, you could say that Opus Dei is as old and as new as the Gospel. It intends to remind Christians of the wonderful words of Genesis: God created man to work. We try to imitate the example of Christ, who spent almost all his life on earth working as a carpenter in a small town. Work is one of the highest human values and the way in which men contribute to the progress of society. But even more, it is a way to holiness.

With what other organisations can Opus Dei be compared? That question is not easy to answer. When one compares organisations which have spiritual aims, there is always a risk of considering external features or juridical status to the detriment of what is more important, the spirit that animates them and is the raison d'etre of all their activities.

I shall merely say that with respect to the organisations you mentioned, Opus Dei is very far removed from religious orders and secular institutes and close to institutions like the Holy Name Society.

Opus Dei is an international lay organisation to which a certain number of secular priests belong, although they are a small minority. Its members are people who live in the world and hold normal jobs. They do not join Opus Dei to give up their job. On the contrary, what they look for in the Work is the spiritual help they need to sanctify their ordinary work. Thus their work becomes a means to sanctify themselves and help others to do the same thing. They do not change their status. They continue being single, married, widowed or priests. What they try to do is serve God and their fellow men in their own state in life. Opus Dei is not interested in vows or promises. It asks its members to make an effort to practise human and Christian virtues, as children of God, despite the limitations and errors that are inevitable in human life.

If you want a point of comparison, the easiest way to understand Opus Dei is to consider the life of the early Christians. They lived their Christian vocation seriously, seeking earnestly the holiness to which they had been called by their Baptism. Externally they did nothing to distinguish themselves from their fellow citizens. The members of Opus Dei are ordinary people. They work like everyone else and live in the midst of the world just as they did before they joined. There is nothing false or artificial about their behaviour. They live like any other Christian citizen who wants to respond fully to the demands of his faith, because that is what they are.

Would you describe how Opus Dei has developed and evolved, in character and objectives, since its founding, during a period that has witnessed enormous changes within the Church itself?

From its very beginning, Opus Dei's only aim has been what I have just described: to contribute to there being in the midst of the world men and women of every race and social condition who try to love and serve God and their fellow man in and through their everyday work. Since the foundation of the Work in 1928, my teaching has been that sanctity is not reserved for a privileged few. All the ways of the earth, every state in life, every profession, every honest task can be divine.

This message has numerous implications which the life of the Work has helped me to grasp with ever greater depth and clarity. The Work was born small and has grown up normally, little by little, like a living organism, like everything that develops in history.

But its objectives have not changed. Nor will they change, no matter how greatly society may be transformed. The message of Opus Dei is that, under all circumstances any honest work can be sanctified.

People of all walks of life belong to Opus Dei: doctors, lawyers, engineers and artists, as well as bricklayers, miners and farm labourers. All professions are represented, from film directors and jet pilots to high-fashion hairdressers. It is perfectly natural for the members to be up to date with modern developments and to understand the world. Together with their fellow citizens, who are their peers, they are part of the contemporary world and make it modern.

In the light of Opus Dei's spirit, it was clearly a great joy for us to see the Council solemnly declare that the Church does not reject the world it lives in, with its progress and development, but understands and loves it. Furthermore, the members of the Work are keenly aware of the fact that they are at one and the same time part of the Church and of society, and they assume individually their personal responsibility as Christians and as citizens. This is a characteristic feature of the spirituality of Opus Dei which its members have endeavoured to live since its foundation nearly forty years ago.

You are, of course, aware of the somewhat controversial reputation enjoyed by Opus Dei in Spain in certain sections of public opinion. Could you give your opinion as to why this is so, and especially as to how one answers the charge of 'conspiratorial secrecy' and 'secret conspiracy' often levelled against Opus Dei?

I detest everything that could sound like self-praise, but since you have brought the subject up I cannot fail to say that in my opinion Opus Dei is one of the best-loved Catholic organisations in the world. Millions of people, and among them many non-Catholics and non-Christians, are good friends of the Work and help us in our apostolic activities.

Opus Dei is a spiritual and apostolic organisation. If one forgets this fundamental fact, or refuses to believe in the good faith of the members of the Work who affirm it, it is impossible to understand what we do. And this very lack of understanding can lead people to invent complicated stories and secrets which have never existed.

You speak of charges of secrecy. All that is now ancient history. I could explain, point by point, the origin of those calumnious charges. A powerful organisation, which I prefer not to name but which we esteem and have always esteemed, spent its energies over many years falsifying what it did not understand. They insisted on considering us monks or friars and asked, 'Why don't they all think the same way? Why don't they wear a religious habit or at least a badge?' And they reached the completely illogical conclusion that we were some sort of secret society.

Now all that belongs to the past. Any reasonably well informed person knows that there is nothing secret about Opus Dei. We do not wear a habit or badge because we are ordinary Christians, not religious. We do not all think the same way because we admit the greatest possible pluralism in all temporal matters and in debatable theological questions. A more accurate knowledge of the facts and the disappearance of unfounded fears have put an end to a situation in which false accusations were lamentably frequent.

It is not surprising, however, that every now and then someone tries to stir up old myths. The fact that we strive to work for God, defending the personal freedom of all men, means that we will always meet with the opposition of all the sectarian enemies of freedom. And they will be all the more aggressive if they are religious fanatics or people who cannot stand the idea of religion.

Fortunately, nonetheless, the majority of publications are not content with repeating old falsehoods and they realise that impartiality does not consist of publishing something halfway between reality and what detractors say, but rather in reflecting objective truth I personally feel the truth can also be 'news', especially when it is a question of giving information about the activities of the thousands of man and women who belong to Opus Dei or who cooperate with it, striving to carry out a task in benefit of mankind despite their personal errors — I commit them and I am not surprised that others do so. Exploding a false myth is always worthwhile. To my mind a journalist has a grave moral obligation to look for accurate information and to keep up to date, even though it may imply changing previous judgements. Is it really so difficult to admit that something is noble, honest and good, without mixing in absurd, old-fashioned and discredited falsehoods?

It is easy to get to know Opus Dei. It works in broad daylight in all countries, with the full juridical recognition of the civil and ecclesiastical authorities. The name of its directors and of its apostolic undertakings are well-known. Anyone who wants information can obtain it without difficulty, contacting its directors or going to one of its centres. You yourself can testify that Opus Dei's directors and the personnel in charge of taking care of journalists never fail to offer all the necessary facilities, answering questions and giving out printed information.

Neither I nor any of the members of Opus Dei expect everyone to understand us or to share our spiritual ideals. I respect everyone's freedom and I want each person to follow his own path in life. But obviously we too have an elementary right to be respected.

How do you visualise the future of Opus Dei in the years to come?

Opus Dei is still very young. Thirty-nine years is barely a beginning for an institution. Our aim is to collaborate with all other Christians in the great mission of being witnesses of Christ's Gospel, to recall that it can vivify any human situation. The task that awaits us is immense. It is a sea without shores, for as long as there are men on earth, no matter how much the techniques of production may change, they will have some type of work that can be offered to God and sanctified. With God's grace, Opus Dei wants to teach them how to make their work an act of service to all men of every condition, race and religion. Serving men in this way, they will serve God.

Finally, are you satisfied with these forty years of activity? Has the experience of recent years (social changes, the Second Vatican Council, etc.) by any chance suggested any changes in the structure of Opus Dei?

Satisfied? I cannot but be satisfied, when I see that, despite my own wretchedness, our Lord built up so many wonderful things around this Work of God. The life of a man who lives by Faith will always be the story of the mercies of God. At some moments the story may perhaps be difficult to read, because everything can seem useless and even a failure. But at other times our Lord lets one see how the fruit abounds and then it is natural for one's soul to break out in thanksgiving.

Indeed, one of my greatest joys was to see the Second Vatican Council so clearly proclaim the divine vocation of the laity. Without any boasting, I would say that, as far as our spirit is concerned, the Council has not meant an invitation to change but, on the contrary, has confirmed what, with the grace of God, we have been living and teaching for so many years. The principal characteristic of Opus Dei is not a set of techniques or methods of apostolate, not any specific structures, but a spirit which moves one to sanctify one's ordinary work.

As I have repeated on so many occasions, we all have personal shortcomings and miseries. And we all should examine ourselves seriously in God's presence and check to see how our life measures up to our Lord's demands. But we should not forget the most important thing: 'If only you knew the gift of God!' (John 4:10) as Jesus said to the Samaritan woman. And St Paul adds: 'We carry this treasure in earthenware jars, to show that the abundance of the power is God's and not ours' (2 Cor 4:7).

Humility, Christian self-examination, begins with recognising God's gift. It is something quite distinct from shrugging one's shoulders at the way things are going. And it has nothing to do with a sense of futility or discouragement in the face of history. In one's personal life, and sometimes also in the life of associations or institutions, there may be things which have to change, perhaps a lot of things. But the attitude with which a Christian should face these problems should be, above all, one of amazement at the greatness of the works of God, compared with the littleness of man.

Aggiornamento should take place, principally, in one's personal life so as to bring it into line with the 'old novelty' of the Gospel. Being 'up-to-date' means identifying oneself with Christ who is not a figure of the past: Christ is living and will live for all ages: 'yesterday and today and forever' (Heb 13:8).

Taking Opus Dei as a whole it can be said without any kind of arrogance but with gratitude to the goodness of God, it will never have any problems of adaptation to the world: it will never find itself in need of being brought 'up-to-date.'

God our Lord put Opus Dei up to date once and for all when he gave the Work its particular lay characteristics. It will never need to adapt itself to the world, because all its members are of the world. It will never be forced to catch up with human progress because it is the members of the Work, together with all the other people who live in the world, who make human progress, by means of their ordinary work.