Does Opus Dei’s Communications Director Miss The Mark?
Time magazine wrote a cover article on the controversial Catholic organization Opus Dei in its April 24 issue. As part of the coverage, pictures of a discipline and a cilice were also published (the photos depicted here are from ODAN).
Juan Manuel Mora, the Communications Director of Opus Dei, wrote a letter to the editor stating, in part:
"The photos of the discipline [a small whip] and the cilice [a chain] presented them in such a way that readers might not know whether they were looking at instruments of torture or a means of Christian penance that could fit in the palm of one’s hand. Their use is healthier and less painful than having an ear pierced or getting a tattoo."
Mora’s letter, using such terms as "healthier" (by what standards?) and "less painful" (by default admitting that pain is a result), does little to minimize the frequent perception that corporal mortification is a strange act practiced by members of a religious fringe. As Communications Director, an official voice of Opus Dei, was this the impression he meant to give?
Of course, the explanation of corporal mortification found on Opus Dei’s online press room doesn’t entirely alleviate this impression either:
"The Da Vinci Code makes it appear that Opus Dei members practice bloody mortifications. In fact, though history indicates that some Catholic saints have done so, Opus Dei members do not do this.
The Catholic Church advises people to practice mortification. The mystery of Jesus Christ’s Passion shows that voluntary sacrifice has a transcendent value and can bring spiritual benefits to others. Voluntary sacrifice also brings personal spiritual benefits, enabling one to resist the inclination to sin. For these reasons, the Church prescribes fasting on certain days and recommends that the faithful practice other sorts of mortification as well. Mortification is by no means the centerpiece of the Christian life, but nobody can grow closer to God without it: “There is no holiness without renunciation and spiritual battle” (Catechism of the Catholic Church, n. 2015)….
Some Opus Dei members also make limited use of the cilice and discipline, types of mortification that have always had a place in the Catholic tradition because of their symbolic reference to Christ’s Passion….The Da Vinci Code’s description of the cilice and discipline is greatly exaggerated and distorted: it is simply not possible to injure oneself with them as the book and film depict."
I’ve been attending some courses on the DaVinci Code - fact or fiction, and the overwhelming scientific evidence is coming down on the ‘complte fiction’ side. I don’t know of any Opus Dei members myself, but obviously they are now at the forefront of a lot of media attention. They recently had a long feature article about them, interviewing some current members, in the leading Aussie weekend newspaper a month or so ago.
Plus, one of my lecturers is a global traveller, delivering papers to theology conferences all over the world, and he reckons that Opus Dei members he knows are very happy with all the attention — apparently new membership is booming!
As with all things, it is oftentimes wise to use both a personal perspective and a little bit of healthy cynicism regarding what you ’see and hear’ versus what someone who actually knows what is going on can tell you. After all, if you were thinking of becoming an apprentice millionaire, who would you ask for advice — your Uncle Bertrand or the local millionaire’s club?
Lee:
I too had heard that the added attention isn’t entirely bad from a membership perspective. And yes, apparently there are many, um, liberties taken in The Da Vinci Code. I found it interesting, however, that the Opus Dei director seemed to take a somewhat defensive tone in his letter to Time, but perhaps that was just my reading of it.
Andrea –
Thanks for flagging this. I agree with you — it was a strange response, if nothing else. But I has to laugh at this characterization:
“…readers might not know whether they were looking at instruments of torture or a means of Christian penance…”
Umm…is there a difference? I mean, really?
Ann:
The part you highlighted is what initially caught my attention and was actually the inspiration, if you will, for this post.
I hear you…it’s just *odd*! Kinda plays into the whole “fringe” thing…which as you say he was trying to avert. Or maybe explain. Whatever. Bottom line: he did both badly.
To see The DaVinci Code or not? This is my quandary
Look around—the release of The DaVinci Code is making headlines everywhere—both in MSM and on blogs. And it should. It’s an adaptation of a national bestseller, stars Tom Hanks (my favorite actor) and is directed by Ron Howard (he’s still
GOD IS GERMAN:
Am Anfang war das Wort.
With this phenomenon sweeping the nation it’s hard to not buy into the “Da Vinci” magic and believe everything the book states and the movie shows. I did think it was interesting, Andrea, that you questioned the impression Opus Dei’s leader gave to People magazine. Unfortunately, there are those that are doing just what I stated above. You would think that the leader of the controversial organization that this story is based on would be out protesting it’s supposed “inaccuracy.” Instead, it seems that he is content to get somewhat overly defensive to a glossy tabloid’s description of his people. Indeed, the tone in his letter is one that is puzzling and seems a bit to repremanding for my taste.
Every religion has its version of the “torture” devices. In Judaism, you pound your chest to remind one’s self of the destruction of the Temples. It’s a way to feel the pain that the Creator feels.
As for handling the press, well, he did it in a way that was probably best to represent it. He should have given examples in other relgions that could be comparable, but he did not.
Meredith:
I just read that Catholic protests regarding previous religious-themed movies such as The Last Temptation of Christ resulted in a backlash of sorts, so this time around the approach being taken is less confrontational and aggressive and more informative. Even aside from the specifics involved here, that’s probably a more successful long-term, and less off-putting, approach.
Jeremy:
It’s interesting that over the centuries, the major religions have adhered to a belief between achieving a higher state of being and some sort of sacrifice and/or discomfort. Certainly I agree that Mora’s use of other examples, as you suggest, would have strengthened his argument.