By Email  -  photos disappear in copying.
 

 Opus Dei WATCH "Opus Dei -  Elise hαɾɾιs - John Allen Jr.  What's the connection?" - 28/10/2019
 
“The things of Opus Dei - Where is the power of Opus today, how does it exercise it, who is channeling it, in what media does it influence or where does its pressure flow, how does it regulate the credits and to whom does it grant, if it does or can it do so?” Quote from Jordi Garcia             OpusLibros
 
 
 
Hi Everyone – For years I couldn’t phantom (sic) how Opus Dei got its hooks into the former leftist National Catholic Reporter John L. Allen, Jr. [now Editor of CRUX which was  bailed out and funded by the Knights of Columbus.] George’s tweet helped me to understand a few things. Thanks George! Randy Engel, Opus Dei WATCH
 
1.        From George Neumayr Twitter Account: George Neumayr‏ @george_neumayr Oct 23 2019
More Francis-friendly blather from John Allen. Many have been fooled into thinking he is an "objective" Vatican reporter. In truth, he is mainly a stenographer for the bad guys. He is also openly heterodox-a divorcee who is shacked up with Crux 's Elise hαɾɾιs.
 
The Importance and Significance of George’s Tweet
 
Elise hαɾɾιs  is Senior correspondent for CRUX. She also worked for Opus Dei’s Catholic News Agency. How did she get to Rome?  Did OD or Allen bring her there?
 
More importantly, is she [hαɾɾιs] a member or former member of Opus Dei? The two pro-OD articles reprinted below suggests she is. Note that CRUX and CNA both have strong OD ties. 
 
So let’s begin to tally up the Opus Dei scorecard ….
 
First we have Opus Dei Carl Anderson, head of the Knights of Columbus, who bailed out CRUX and let Allen stay on as Editor of CRUX. 
 
Next, we have Opus Dei former numerary Archbishop Gomez of the Los Angeles Archdiocese promoting Allen in the Angelus!
 
And we have the Opus Dei Prelature proudly promoting Allen for years after he wrote his book “Opus Dei” (2005) which comes out pretty much in favor of the Prelature.
 
I’d say there is a story here. 
 
QUESTION? WHAT DOES THE KNIGHTS OF COLUMBUS AND ARCHBISHOP GOMEZ AND OPUS DEI KNOW ABOUT THE hαɾɾιs/ALLEN AFFAIR IN ROME AND WHEN DID THEY KNOW IT? AND WHAT ARE THEY GOING TO DO ABOUT IT?
 
AND THE ANSWER IS ?????
 
Additional Information on hαɾɾιs and the Angelus found below:
 
 
> Elise hαɾɾιs
Crux Biographical DATA
Elise hαɾɾιs is a Denver native who currently works as a Senior Correspondent for Crux in Rome, covering the Vatican and the global Church. Before joining Crux, Elise worked with Catholic News Agency, first as a multi-media and content management assistant in Denver, and then as Senior Rome Correspondent covering the Vatican. She graduated from the University of Northern Colorado in 2010 and holds degrees in philosophy and communications.
Source: https://angelusnews.com/faith/rome-conference-ponders-the-rise-of-everyday-lay-saints/

Note left hand “Voices” This is a page from the Angelus. Angelus News is Gomez’s OD media outlet.
* Voices
    * Archbishop José H. Gomez
    * Father Ronald Rolheiser, OMI
    * Bishop Robert Barron
    * Ruben Navarrette
    * Heather King
    * Grazie Pozo Christie
    * John L. Allen, Jr. !!!!!
    * Greg Erlandson
    * Robert Brennan
    * Russell Shaw
 
Rome conference ponders the rise of ‘everyday’ lay saints
Elise hαɾɾιs | Crux Now ******************
May 01, 2019 • 4 Min Read

The Diocese of Rome formally opened the sainthood process for Chiara Corbella Petrillo

Since the beginning of his pontificate, one of the things Pope Francis has advocated most vocally is a less clerical church with a greater involvement of laypeople at every level, including the Roman Curia.

At a time when the push for lay leadership is growing in the wake of further scandals related to Catholicism’s global sɛҳuąƖ abuse crisis, with many arguing lay intervention would help break a systemic cycle of cover-up among bishops and priests, a Rome conference has highlighted the lives of seven lay individuals whose causes for sainthood are underway and who’ve been recognized as sterling examples of how to transform one’s daily life and activities into the service of God.

The conference, dedicated to lay holiness, took place ‪April 30‬ at Rome’s Pontifical University of the Holy Cross, and focused on the lives of six laypeople, mostly young Italians, who died in their 20s after battling illnesses or rejecting unwanted sɛҳuąƖ advances.
Speaking to a packed auditorium, Monsignor Fernando Ocáriz, leader for the personal prelature of Opus Dei, said that “every new saint and blessed is a source of hope and a living witness of the Gospel,” but the lives of laypeople offer a concrete example of people who “have sought to radically live Christianity in the world.”
Calling the individuals a “bright example of Christian holiness,” Ocáriz said their lives are “an occasion of grace not only for those who remember them in intercession, but for all faithful” who work toward “the sanctification of man and the glorification of Christ in men.”

The conference took place just weeks before the beatification of Guadalupe Ortiz de Landazuri, one of the first women to join Opus Dei and the first layperson from the group to be so honored, is set to take place in Spain ‪May 18‬, the day commemorating her First Communion.

Ortiz de Landazuri was a standout chemist at a time when the scientific field was dominated by men, but deeply devout and widely recognized as someone whose faith shone as bright as her intellect.

Born in Madrid in 1916, Ortiz de Landazuri was raised in a pious household and was the only daughter among the family’s four children. After a brief time living in South Africa due to her father’s military career, the family returned to Madrid, where Ortiz de Landazuri graduated high school and enrolled in a chemistry class at Spain’s Universidad Central in 1933, becoming one of just five women in a class of 70 students.

She became one of the first women to join Opus Dei in 1944 after meeting its founder, Spanish Father Josemaria Escriva, who emphasized the pursuit of personal holiness in one’s concrete daily circuмstances.

After their first meeting, Ortiz de Landazuri decided to dedicate her life to pursuing God in her professional life as a teacher at Madrid’s school of the Blessed Virgin Mary. In 1950 she moved to Mexico at Escriva’s invitation and helped establish Opus Dei in the country.
She set up a student residence for university women while continuing to pursue her own doctorate in chemistry. After obtaining the degree and winning a prize for her scientific research, she took on leadership roles at the Ramiro de Maeztu Institute and the Women’s School for Industrial Sciences, and later helped establish the Center of Studies and Research of Domestic Sciences.

Though her own life was not reflected on during the conference, the event was held in honor of her beatification to highlight the growing number of laypeople getting halos.

Those who were commemorated included 
Blessed Chiara Luce Badano, a member of the Italian Focolare Movement who died at 18 after battling cancer; 
Venerable Carlo Acutis, a young computer-lover who passed away at 15 after losing his fight with fulminant leukemia; 
Servant of God Enrique Shaw, who died from cancer at 41 and was known for promoting the social doctrine of the Church in business growth by founding the Christian Association of Business Executives; and 
Servant of God Chiara Corbella Petrillo, who was diagnosed with cancer while pregnant and died in 2012 after refusing treatment in order to save her baby.

Also highlighted were Servant of God Marta Obregon Rodriguez, a young journalist who was involved with both Opus Dei and the Neocatechumenal Way, and who was murdered in 1992 after being abducted from her home by a man who attempted to rape her; and Angelica Tiraboschi, who also died at 19 after battling cancer, and who was known for her joy and deep faith.

Professor Maria Pilar del Rio, who teaches liturgical ecclesiology at Santa Croce, spoke at the conference on the “theology of the laity” that came out of the 1962-65 Second Vatican Council.

This new emphasis on holiness as something attainable and which should be pursued by all members of the Church, not just priests and consecrated people, wasn’t developed “at the table,” she said, but was drawn from the “lives, work and numerous apostolic activities that the laity have brought forward.”

Because of this, the topic of laity has been “welcomed and developed” since Vatican II in post-conciliar theological reflection, del Rio said, noting that the defining characteristics of lay saints are that they come from all backgrounds: Men and women, young and old, married and single, students and professionals, from all countries and backgrounds.

Each of the people highlighted, del Rio said, had encountered Jesus at some pivotal point, “and this encounter changed their lives. Then they immediately fell in love…with him who loved them first,” and then spent the rest of their lives in service to God and others.

She emphasized that holiness is “a task for all baptized without question,” and that all Catholic faithful, “of whatever state and status, are called to Christian life and perfection in charity.”
Laity, she said, are called to carry our mission in a secular world, and as such, they are invited “to continue the sanctifying work of God…not only for the salvation of men, but also of the reconciliation of the world with God.”

“Laity are called by God into the world from the world,” in a family and in society, and as a consequence, “the world for the laity is a place of call and mission.”


Crux Now
Elise hαɾɾιs*************************************
There's a new leader of Opus Dei. Here's what he wants to do.
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Mons. Fernando Ocariz. Credit: Opus Dei Communications Office via Flickr (CC BY NC SA 2.0).

By Elise hαɾɾιs and Kevin J. Jones
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Vatican City, Jan 24, 2017 / ‪04:13 pm‬ ().- The new head of Opus Dei has been confirmed by Pope Francis, and his plan for the prelature is simple.
 
“I have the desire that the prelature of Opus Dei continues to do the good it has done and is increasingly doing in service of the world, which is really the only thing that interests us: the good of the person. The good of the person which, in the final moment, is the encounter with Jesus Christ,” Monsignor Fernando Ocariz Braña told reporters Tuesday.

Msgr. Ocariz voiced gratitude to Pope Francis, who formally accepted the nomination ‪Jan. 23.‬
The Pope acted “with great affection…the affection he has for us, the hope for the work the prelature does in the world,” the monsignor told journalists ‪Jan. 24.‬
Msgr. Ocariz said the Pope also sent a gift: “a beautiful medal of the Madonna.”

The monsignor served as vicar general of Opus Dei from 1994 to 2014, when he became auxiliary vicar. The prelature’s elective congress began ‪on Jan. 23‬ and quickly chose him as their nominee.

The new prelate did not visit Pope Francis for the nomination. Rather, Msgr. Mario Fazio, the prelature’s vicar general, was received by the pontiff, who approved the nomination right away.
Msgr. Fazio recounted: “He told me many beautiful things, but in particular that Opus Dei today finds itself in a very important, very historic moment, because we have the first prelate who didn’t work directly with the founder, so we have to be very faithful to the spirit of the founder and at the same time have a great apostolic rush toward the future, and give thanks for the work the prelature is doing throughout the world.”

The fact that the date of Msgr. Ocariz’s nomination fell during the Week of Prayer for Christian Unity prompted the new prelate to reflect on Pope Francis’ comments about “the need to build bridges” and “to never be people of conflict.”

“Conflicts usually are occasions to lack charity,” he said. “To build bridges doesn’t mean being on good terms is the supreme good, each one can have different ideas but can be friends treat each other well even with different ideas.”

He told reporters he felt inadequate to succeed his predecessors as Prelate of Opus Dei, St. Josemaria Escriva and Blessed Alvaro del Portillo. He also felt inadequate to succeed his immediate predecessor Bishop Javier Echevarria, who passed away ‪Dec. 12‬ at the age of 84.

He questioned how he could be the successor of St. Josemaria and Bl. Don Alvaro, who were “two great personalities with a very high spiritual and human stature.” He asked how he could succeed Bishop Echevarria, who also had a notable humanity and spirituality.

“But at the same time, before God’s providence, I am calm, because if God wanted this he will give me the help needed,” he said. He said he felt “everything together, gratitude and inadequacy, and inside of this, a serenity. Thank God I am so serene, even if I shouldn’t be!”

He credited the many prayers of people who prayed for the prelature.
Msgr. Ocariz briefly outlined his goals for the programs of Opus Dei. He said there needed to be many programs directed to the great challenges facing Christians and civil society. In many places young people feel “crushed, without ideals” and many times lack hope. Families too need pastoral care, as so many recent Popes have said.

“Thanks to God the prelature is working a lot to help families in different ways,” he commented.

He recognized the feeling that sometimes it seems like one’s work isn’t accomplishing anything:  
“When things are done out of love for God, to serve others, which are inseparable, nothing is lost, even if at times it seems like something is lost. Nothing is lost. We have faith that the love of God is behind every moment, every event in our lives.”
He also recounted the challenges facing those in poverty or sickness.

He recounted the first time he met Pope Francis, when he was Auxiliary Bishop Jorge Bergoglio of Buenos Aires, and four years later after he was Archbishop of Buenos Aires.

“On both of these occasions he seemed like a very serious person, not like now, always smiling. He seemed serious, very caring, simple, educated, you could clearly see a positive interest for the people, a pastoral interest,” he recounted. The Pope seemed like “a serious person who at the same time showed a big heart for the people. You could see this in just 10 minutes of being with him.”
The Prelature of Opus Dei was founded in ‪1928 by St.‬ Josemaria Escriva. Its spirituality emphasizes that holiness can be achieved by anyone.

Our mission is the truth. Join us
 
Allen’s Opus Dei Whitewash -
  An Objective look behin the myths and reality etc. of Opus dei by John L Allen Jnr

Flip to back Flip 
 

An occult created by so call intellectual priest for selected chosen “intellectuals” and slaves.  That is just like Fɾҽҽmαsσɳɾყ. 

Randy Engel
An Interview with Miguel Fisac
Seventeen years ago, Opus Dei Awareness Network (ODAN) produced a remarkable interview with the award-winning Spanish architect Miguel Fisac, one of the early members of Opus Dei and an intimate of its founder, Josemaría Escrivá de Balaguer for almost two decades (1936-1955).
Logically speaking, Mr. Fisac would have been a natural and key witness to testify at the Cause of beatification of Msgr. Escrivá, but his request was rejected by the tribunal in charge of the case on the basis that he (Fisac) was “psychologically unbalanced” and demonstrated “pathological scruples with obsessive manifestations, permanent anxiety and (a) persecution complex.” In other words, Mr. Eisac’s truthful testimony along with that of other rejected testimonies by Maria del Carmen Tapia, Dr. John Roche and other critics of Opus Dei would probably have sunk the Cause.
The Early Years with Escrivá
Miguel Fisac is the only living person who belonged to Opus Dei before the Spanish cινιℓ ωαr. He met Father José María Escrivá through a mutual friend at a student residency in Madrid and joined Opus Dei on February 27, 1936, shortly before the cινιℓ ωαr broke out.
Although he knew he did not have a religious vocation, the young Fisac was attracted and held bound by the fellowship he shared with other members. As a young architect dedicated to his profession, he managed to retain a measure of independence. He did not actively proselytize, and he remained aloof from the internal affairs of the organization. He did, however, turn over his hefty salary to Opus Dei. And, by choice, he lived apart from his own natural family.
The Decision to Leave Opus Dei
In 1955, nineteen years and eight months after he said yes to Escrivá, Fisac informed the General Secretary, Antonio Pérez that he wanted to leave Opus Dei, but was persuaded to first consult Escrivá, and later Alvaro Portillo, who became the founder’s successor. Naturally, both tried to convince him to remain a member, but the 42-year old Fisac remained adamant. When he was approached to become a supernumerary or cooperator he refused.
Why did Miguel Fisac leave Opus Dei? For many reasons.
Over the years, it appears that Fisac’s initial attraction to the charismatic Escrivá lost its luster upon a longer and closer acquaintance. Differences regarding artistic and cultural concepts later extended to Escrivá’s theological and supernatural ideas.
Regarding Escrivá’s personality, Fisac stated that the more the founder grew in importance the greater became his conceit. Except for Portillo, he (Escrivá) never spoke well of any one especially ecclesiastics, friars and monks.
Fisac was also critical of how Escrivá “capriciously” selected priests for Opus Dei from its pool of numeraries “as if it were a game…” Members who desired to answer the call to the priesthood were systematically refused, while others, without any such desire or call, were ordained, Fisac said.
Fisac also observed that the precept of love of one’s neighbor was non-existent “in the spirit and conduct of its members.”
In his ODAN interview, Fisac said “During the time I knew him, I never saw him with any poor people.” However, Fisac does note Escrivá’s “great affection for the members of the aristocracy,” and his affinity for material luxuries:
For many years, the construction of the central house in Rome was a matter of maximum importance for Monsignor Escrivá. He demanded the general mobilization of all members to secure the money needed. Millions and millions of pesetas were invested in luxuries of low artistic quality, but in the Renaissance manner, because all of these frivolous details were of the greatest importance to him.
In the end, Opus Dei became “a machine for generating power,” Fisac said. “The numerary members of Opus Dei were living with many secrets and lies, with an indigestion of rules and prayers that were cramping their lives.”
The Persecution Begins and Never Ends
Three months after he left Opus Dei, Fisac met his future wife Ana Maria Badell. They were happily married in 1957, and remained so, despite Escrivá’s prediction that Fisac would be “wretched.”
Although Fisac had secured a promise from Portillo that there would be no reprisals against him when he left Opus Dei, there were reprisals never-the-less.
One of the cruelest occurred when Miguel and Ana’s six-year-old daughter died of an adverse reaction to a polio vaccination. No word of sympathy came from either Escrivá or Portillo. On the day of the funeral, two Opus Dei members, Paco Botella, Fisac’s former confessor, and Antonio Pérez, came to their home, like two Mafia hit men, to deliver the not-so-subtle message that their daughter’s death was a punishment for having left Opus Dei.
From a professional perspective, Fisac discovered he was losing clients and work due to Opus Dei pressure. Opus Dei replied that people no longer liked his work. Opus Dei never relented.
At the end of his interview, Miguel Fisac concludes:
It saddens me to see, today, from afar, such a powerful and fearsome organization, which has absorbed so many generous young people who came to it with the intention of serving God.
And I pray to God, every day, for Monsignor Escrivá, for the salvation of his soul.
[The complete text of An Interview with Miguel Fisac – An Insight into the Early Years of Opus Dei is available for $7.00 from ODAN (linked above) or Box 4333, Pittsfield, MA, USA, 01202-4333.]
 
Opus Dei Guidebook – This comprehensive website has the best translations of heretofore secret Opus Dei internal and external docuмents and Vatican docuмents related to the Prelature.

• The 200-page section titled Code of Opus Dei includes “Code of Canon Law” which briefly defines the Prelature and its relationship with the laity and bishops; UT SIT which is the 1982 Apostolic Constitution that created the Prelature of Opus Dei; the 1950 Constitutions which is the main governing docuмent with important details not found in the 1982 Statutes; and the 1982 Statues which were revised but did not replace parts of the 1950
• The Opus Dei Codes of Secrecy is one of the most informative and important sections of the Guidebook as it answers questions related to many of the objectionable practices of Opus Dei as “a secret society by statute,” and the secrecy concerning membership.
• Centers is the section dealing with Opus Dei’s canonically erected centers versus its  autonomous/dependent centers. The slide-show is a valuable asset.
• Opus Dei’s Purpose is a short section dealing with Opus Dei’s reason for existence.
• How Opus Dei Works is a technical section dealing with the structure of the prelature from top to bottom. It makes clear that while the members of Opus Dei can act individually or through associations which may be cultural, artistic or economic etc., and which are called Auxiliary Societies, never-the-less all these apostolates “are subject in their activities to the authority of the hierarchy of the Prelature. This means that no Opus Dei apostolate acts independently of the Prelature even though the Opus Dei numerary or supernumerary or cooperator foots the bill, in whole or in part, for the apostolate.
• Member Vows and Life explains the difference between traditional religious public vows and those required by the Prelature for its members. One of the most important points the Guidebook makes is that while religious orders are required by Canon Law to care for their members for life, the Prelature has no such canonical or legal obligation to its members. This section should be required reading for anyone contemplating membership in Opus Dei.
• The section titled Membership provides a visual view of the structure of Opus Dei. It also contains insights into how Opus Dei uses information about its members as an instrument of power over those same members. We are reminded that: —39 Before admitting someone, the Counselor should not fail to seek, through the local Director, reports, including confidential ones, regarding the aspirant’s talents, his culture, his piety, his aptitude for the activities of the Institute, his family, his studies and other things which can provide a more intimate knowledge of his personality.  The most profound silence and secrecy should be kept about this (emphasis added).
• Opus Dei News, the last section of the Guidebook is somewhat dated and needs refreshing.

Leopards in the Temple
By John Martin
Leopards break into the temple and drink the sacrificial chalices dry. This happens again and again, repeatedly. Finally, it can be counted on beforehand and becomes part of the ceremony
-Franz Kafka, Parables
One of the most lasting and profound critiques about the inordinate ordination of Escrivá in particular, and Opus Dei in general, is John Martin’s “Leopards in the Temple: Opus Dei, Escriva, and John Paul II’s Rome” which appeared in The Remnant newspaper on June 30, 2002, and is an attachment to this mailing. Here are some excerpts from this literary masterpiece:
It’s not simply that Escriva and Opus Dei have a legion of critics and a history of dubious practices, it’s the startling pace John Paul II has followed in exalting this mysterious shepherd and his multinational flock through a series of breathtakingly honorific 10-year milestones — granting Opus Dei personal prelature status (1982), beatifying Escriva (1992), and now (2002) declaring this dynamic but disturbing son of Spain worthy to rub elbows with such giants as John the Baptist, Peter and Paul, Joan of Arc, Thomas More, Therese of Lisieux, and Christina the Astonishing. …
To be sure, Escriva and Opus Dei represent a leopard with a very different pattern of spots and manner of operating. Whereas the others have generally been diluters of the sacrificial chalices — adding the pale water of liberalism to the good wine of orthodoxy — Escriva and Opus Dei have brought an additive of unmistakable potency: Serviam, the spirit of true believers. Here are people who look, act, and sound like the solid old Catholics of yesteryear — in fact, more so. And that’s just the problem: in their scrupulous adherence to the fierce and narrow demands of their humorless and superorthodox prelature, Opus Dei members inevitably become more “Catholic” than Catholicism — especially in the respective matters of self-discipline, spiritual direction, and reverence for authority. And nowhere is that reverence more evident than in the unthinking, uncritical, and virtually Maoist way they praise and quote the man variously called “the Father,” “Our Father,” and “the Founder. …”
Yet papally blessed or not, both Escriva and Opus Dei continue to attract bristling criticism from journalists, disenchanted former members, and the often embittered parents of children “lost” to an organization they see as a Catholic version of a mind control sect as cultic in its way as Scientology, Jehovah’s Witnesses, Sun Myung Moon’s Unification Church, or the Falun Gong. …
Whatever their different experiences, a common thread runs through every tale told of life in Opus Dei — an emphasis on recruiting so intense as to be compared only to the round-the-clock efforts of the coaches at America’s big-time football factories. According to author Jean-Jacques Thierry, all Opus Dei schools, clubs, cultural centers, residences, universities, publishing houses, and special events have as their principal goal just one thing — more members. …
Still, it’s Opus Dei’s financial situation that gets most of the journalistic ink and paper. In the absence of an annual report, of course, one can only speculate about what reserves of treasure are to be found in the organization’s well-hidden coffers. …
But while Opus money, with its labyrinthine travels, its eager suitors, and its inevitable influence, may open doors for the organization and positively cries out for an investigation by any financially competent and personally uncompromised clerics who may still exist in today’s Rome, it’s the closing of doors that needs to be looked at even more earnestly. For it’s behind those elegant doors in those glistening numerary residences, and in some family ones as well, that the deeper mischief is going on — the control, the conditioning, the cultifying. …
Secretive, elusive, shrewd — whether outside the temple hunting, or inside it eyeing the chalices, the leopard called Opus Dei has made its presence known and feared.

Thank you, Randy Engle for exposing the evil people who have corrupted the Church.   

Opus Dei isn’t Catholic.  So many creepy groups that aren’t Catholic has infiltrated the Church. 

Fr Josemaria Escriva reacted very badly to the New Order, so badly that although he swore never to ask for a CDW indult (for a private Mass using Roman Missal of 1962 with the transitional revisions up to 1967) Mgsr Bugnini provided one to him. Yet seems also that he considered seriously defecting to Eastern Orthodoxy. There are presently quite a few who crumble and do as much in the age of Francis and Traditionis custodis, but it seems a bit unusual for a canonised saint, it might just be said.

It's so much like Scientology- it's scary