6. Opus Dei and the Jewish Question

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The writer and essayist Alfredo Marquerie, known in the world of Spanish literature for his elegant theatre criticism, made the following assessment of the members of the Work: "I believe that those in Opus Dei are new Christians. (114) The term "new Christian" was coined to designate pigs and converts, crypto-Jews, Christians. Although this was perhaps more an intuition than a reflection, it was not without reason.

It is necessary to reveal a news item that has gone unnoticed by most people but that shows the extent to which Opus Dei is a Jewish organization that operates as a fifth column infiltrating the deepest fibers of the Catholic Church. On May 10, 1968, the EFE News Agency published a news item in New York, which was to be published the next day in some of the world's newspapers and which, to quote from it, was to be inserted in their editions:

"With the assistance of the Catholic Archbishop of New York, Terence Cooke, and a group of family and friends, the funeral honors of Sol A. Rosenblatt were celebrated in the Temple Emanu-El of this capital. Rosenblatt, who died in Biarritz (France) on May 4 at the age of 67, as a result of a heart attack.

Mr. Rosenblatt was a famous New York lawyer and legal advisor to the late Cardinal Spellman in the Archdiocese of New York.

"We remember with affection his generous life, his talent, his loyalty and his willingness of spirit for all those who needed his help," said the Archbishop of New York in a reminder to the figure of Sol A. Rosenblatt, at the end of the religious services held in the aforementioned Temple.

"This was the first time that a Catholic archbishop attended Jewish religious services in a synagogue. Monsignor Terence Cooke was united by a great friendship with the deceased.

"Sol A. Rosenblatt, a personal friend and legal collaborator in the time of American President Franklin D. Roosevelt, was also a great friend of Spain. Recently the government awarded him the Cross of Isabella the Catholic for his promotion of international understanding.

"The well-known New York lawyer also maintained a legal office in Madrid, and was a personal friend of many Spanish authorities and lawyers, including the Minister of Education and Science, Mr. Villar Palasi, a member of Opus Dei.

"Among the family members attending the funeral was his wife, Estrella Carrol Boissevain, who arrived last night from Madrid, and his two children, Richard and Robert, a lawyer and banker respectively.

"Sol. A. Rosenblatt, born in Omaha, Nebraska, studied at Harvard University, where he graduated in law in 1924. (115)

It is worth adding to this news of the funerals and religious services of the Jew Sol A. Rosenblatt who in 1964 was circulating in the media and among the notes and echoes of society that he was a regular on the Costa Azul and was the strong man of finance, the treasurer of Opus Dei. (116) How is it possible that a supposed Christian current, as addicted to money as Opus Dei, had a famous practicing Jew as its head of finance? Sometimes the facts are much more expressive and eloquent than the words themselves.

The first time that a Catholic magazine joined Opus Dei with the Jews was in the January 1990 issue of the monthly publication "Catholic Tradition," in which a prominent headline appeared, in print from several Scars, which read: "Opus and Judaism. Táctica del sabotaje" (117) The magazine was beginning to see the key to the enigma and the Opus Dei phenomenon.

It is already significant and symptomatic that Opus Dei - which presents itself as suspiciously ultra-Catholic, with the faith of the convert - may include "non-Christians" and "where there is a large Jewish representation, which may explain the rapid financial boom and the influence of the Work on the high economy. (118) And what is even more unusual is that even non-believers can belong to Opus Dei. According to the Jewish journalist from the New York Times Herbert L. Matthews, a great connoisseur of Opus Dei, "one can never be sure about the members of this organization, which works in great secrecy as to names, number, activity (119) When everything is to be concealed, when the truth itself is concealed, some powerful reason must exist to mask the Work of God with so much mystery.

According to various authors, Escriva received many people: Catholics, Christians of different confessions, Jews, agnostics, etc. "who wanted to know him and ask his advice. (120) It is not known whether the Jews came or went, whether they came to receive advice or to give it.

Escrivá took great care to open the floodgates so that from within the Church, through Opus Dei, people not only non-Catholics but even anti-Christians could operate. This possibility was offered to him by means of the "cooperating partners," although it is difficult to understand how a person who does not believe, who does not feel, who does not profess religious beliefs, could help him, unless they helped him to destroy them like Trojan horses. The four categories of oppositional members can be: numeraries, supernumeraries, Oblates and "cooperators" and it is in this fourth power within the Work that a whiff of insincerity penetrates and where, so as not to arouse suspicion, the pure Jewish state is situated.

Among the outstanding connections of Opus Dei with Judaism, let us cite, for example, the Cardinal of Jewish origin, Augustine Bea - the confessor of the then reigning Pontiff, His Holiness Pius XII - who was one of the ecclesiastical hierarchies that supported Opus Dei and Escriva the most, both economically and through his traffic of influence in the corridors and corridors of the Vatican, with whom he was linked by ties of blood and friendship. The Jewish Cardinal Bea was the promoter and creator of controversial documents of the Second Vatican Council, such as those referring to religious liberalism, to the Jewish people - to which he belonged -, to the relations of the Church with the sects or catapulting Opus Dei with all kinds of help and recommendations.

Escrivá's contacts with Cardinal Agustín Bea later enabled the founder of Opus Dei to answer question 21 of the 24 questions to José María Escrivá de Balaguer, in the following terms: (121) "Holy Father," he referred to John XXIII, "in our Work all men and women, Catholic or not, have always found a friendly place: I have not learned ecumenism from your Holiness," in a clear allusion to Bea. It was an explicit and personal recognition of the penetration of the Jewish element in the Catholic Church.

His men positioned in political spheres began to be called technocrats, influenced by the economic ideas of the American Jew Trostein Veblen, who in 1919 published his book The Engineers and the Price System, from which the technocracy promoted by the also Jewish Howard Scott was based. Among the most ardent defenders of the technocratic economic theory adopted by Opus Dei are the staff of Walter Rastentrauch, Basset Jones, Del Hitchoc, Ackermann, all of the same physical anthropology who based their system on immediate profits and profitability.

Opus left its Jewish stigma in the Mexican basilica of "Arena Tepeyac", to welcome the Virgin of Guadalupe, whose construction raised controversy as the article of Gloria Fuentes called The Virgin in a Circus Tent, although some people think that it is similar to a dog track and others to a flying saucer, as a sign of total irreverence, but where "the structure of the main altar is exactly the same as that of the presidium of the synagogues. (122) The Church was a project of Opus Dei behind the scenes.
Judaism was in the "Works" and in the spirit. In the homily that Escriva gave in 1967 on the Navarra university campus, the center of higher studies sponsored by and at the service of the Work, he expressed himself in this way, betraying his subconscious: "I used to tell those university students and those workers who came to me in the 1930s that they had to know how to MATERIALIZE SPIRITUAL LIFE. (123) One cannot be more explicit, nor more Jewish.

Mikel Gotzón Santameria Garai, a Jew from Bilbao, published the following confession in the newspaper "ABC" on February 2, 1992: "I learned the pride of being a Jew from the founder of Opus Dei. I had always been proud of that important part of my paternal heritage, but from his lips I learned what were the most important reasons for a Christian to be proud of his Jewish ancestry. From him I learned that the first loves of a Christian are Jewish... Because I was only part Jewish, I envied those who could say to him in a talk show: "Father, I am a Jew," because we knew that the founder of Opus Dei would not let you finish. He would cut you off with affection and begin to list the reasons he had for loving you in a special way.

Among the many Jews who frequented Escrivá were doctor Josef Ganglberger, a professor at the University of Vienna for whom redemption and sanctification through work is a great discovery, and the famous Austrian Jew Victor E. Frankl, a psychiatrist, also a professor at the University of Vienna, who visited Escrivá with some assiduity. To magnify a man as sly and ignorant as Escrivá was, full of gravel and brown grammar, he praised him, as if it were an image campaign, with the following marketing presentation: "I was fascinated by the unheard of rhythm with which his thought flows, and finally, his amazing capacity for immediate contact with his interlocutors. (124) The Hebrew psychiatrist, flattering his fellow Swiss Jew Edwin Zobel, was visiting Escriva in Rome in 1960, to whom he dedicated compliments and gallant phrases, from his militant Judaism

Escrivá wanted to preserve the Work from Christian contagion at all costs. "We are that remnant of Israel, chosen by God to initiate conversion." He used to say (125) to gradually open up in his mind, in line with his growing isolation and deification, the idea that the Work constituted the rest of Israel.

One of the first followers, of those mythical initiators, Raymond Panikkar, says: "if we only strive to keep alive the memory of the Holocaust of the Jews, we will only succeed in facilitating its repetition. (One ends up becoming like what one hates)", to continue "but in general, the good ones have so far been unintelligent: we have the duty and the vocation to be good and intelligent: "the tiny rest of Israel! Hence the discretion and even the secrecy, the "arcane discipline, if necessary to avoid falling into the snares of the "spirit of evil - not naïve! (126) Kabbalistic and enigmatic words that I end up confessing in ambiguous language: "the reason" why I was reluctant to enter into all this business lies in the distraction that worrying about mint, cumin and aniseed is for me, when the important thing in life, the "Torah" as the text says, is justice, mercy and faith (discernment, compassion and loyalty)". The words are textual for both the good and the bad understander.

This explains the reticence and the norms given from Rome by Escrivá in circulars reserved for some of the important ones like Antonio Pérez, private secretary, who could not find an explanation when he recalled in his vestiges of the past that "once a numerary came to him asking for an explanation because he had received a norm from Rome indicating that minced meat should never enter our houses. (127) Prevention and abstinence from eating pork without intending to.

To justify the opulence, they quoted that Christ lives and lives together with the richest Jews, (128) with Matthew who was the tax collector, with Judas Iscariot who was an intellectual and a rabbi, with the bride and groom of Canaan, with the rich Zacchaeus. Even his tunic was of such a high quality that when it came to distributing his clothes by the cross, they did not want to split it and they drew lots for it. It is buried in a rich and unmarked tomb, dug out of the living rock. According to Opus Dei, all places are good in all situations of life.

Opus Dei's links with Judaism come to the surface even in the works and books that its publishing house prints and distributes. Among Rialp's collection of publications, we find the following titles and authors, among many others, which we do not cite in order to avoid repetition: Judíos españoles en la Edad Media edited as volume number 2 of the collection whose author, Luis Suárez Fernández, professor of History at the University of Alcalá, is an activist and propagandist of the Jewish question in Spain, being an "agent" of the Israeli embassy, having been the promoter of cycles of conferences on Zionism, the mentor of the memory of the 850th anniversary of the birth of the Jew Maimónides or the one who selects and accompanies the Spanish professors who make exchange of cultural days in Israel with proselytizing aims; Another book edited by Rialp is the one written by the ambassador of Israel in Spain himself, Shlomo Ben Ami-Zvi Medin, with the title History of the State of Israel, which appears in his collection as number 7; or the book by Joseph Lecuyer Our Father Abraham or the complete works of some Spanish mystics of notorious Jewish ancestry.

Opus Dei, like Judaism, has always felt a special attraction to control the media and general information. Apart from Editorial Rialp, its work of dissemination is carried out through various magazines and weeklies, as well as through the airwaves, as is the case with the radio station SER, Sociedad Española de Radiofusión, one of the most powerful and with national coverage in Spain, which has been controlled by the Fontán family, Eugenio and Antonio, the latter being one of the most influential men in Opus Dei, a former president of the Spanish parliament and currently "preceptor" to the leader of the opposition, José María Aznar. An important package of the company's shares is held by Opus Dei through the Fontán family, media magnates, and "the other important package of shares in the SER is held by the Garrigues family, front men for the Chase Manhattan Bank in Spain. (129)

The empire knotted up and held by Opus Dei around the fourth estate is immense, and the origin of the money in many Opus Dei publications is investigated and critically examined. which publishes the magazine Gente, whose capital was largely contributed and made available to Opus Dei by the Jews Carlos Epstein and Pedro Moreno Epstein, (130) or as happened at the inauguration of the "Mundo" club where the French Jew Hubert Beuve-Mery, founder and director of the French newspaper Le Monde, gave a talk on this occasion, after visiting the University of Navarre, which is owned by Opus Dei. (131)

Despite its 53 years of official existence, the question still arises for many, the question arises, the question arises, what is Opus Dei? because it is not understood, and this is so because in order to understand it one has to start from the premise and take into consideration its close and knotted links with Judaism, both in its forms and in its essence and thought. For many people, Opus Dei continues to be incomprehensible because they cannot or do not want to see its concomitance with crypto-Judaism, as a way of thinking and feeling and a cultural heritage of the synagogue, and on the other hand because of its blood heritage. The same as Judaism, it is also not understood.

To know Opus Dei in depth and understand it well, it is necessary to consider it from this double perspective, its Jewish background and its crypto-Jewish origin, although both aspects have been systematically and skillfully hidden. Both are taboo subjects, and therefore anathematized. Judaism and cryptojudaism in Opus Dei are its main beams, its innermost essence, its nature and its foundation, although for many the treatment of these subjects, their discussion in words or in writing, throw up the prejudice that only the unmasking of their existence is a manifestation of anti-Semitism.

And in the same way that the Jewish question is not a religious question, neither is Opus Dei, although Opus Dei certainly uses Christian language and terminology, as an external garment to cover its true intention, for which it must be stripped of its crust formed by art and technique spread by a great propaganda apparatus. That is why its secrecy and religious mimicry must be revealed.

What is Opus Dei? Sociologically speaking, it is a technique of control, a totalitarian instrument to obtain docile and obedient men with total availability, although substantially it has to be framed as a pseudo-religion since it is embedded in Christianity, from which its raw material, its nourishment and its elements take their foundation, although it deprives them of their authentic and genuine meaning. Therefore, the essential concern of Opus Dei as an organization is to attract and train its members with extreme and rigorous methods, brutally eliminating any disturbing movement, in order to make its members instruments that are depersonalized and condescending to the maximum, programmed and provided with judgment and critical thinking and immersed in a blind and fanatical ignorance.

Opus Dei does what Judaism has always done throughout its history: to monopolize, or at least to try to monopolize, the direction of culture, religious life, politics and the economy, its main means being the infiltration of all areas and strata of social life.

The ethics of Opus Dei are Jewish ethics, the ethics of submission, obedience and compliance. To "sanctify oneself" it is enough to strictly and scrupulously comply with the many norms and rules established by Escriva in his thousands of prescriptions, like the rabbis in relation to the Talmud. He who "fulfills" is "holy" according to Escriva "holy". It is the ethics of compliance or of the Jewish Deuteronomy, as opposed to the ethics of love or agaptism that the Christian religion teaches us.

It should be noted that Opus Dei does not have its own theology, but is the Jewish theology in Christian clothing. Its concepts and notions have a double semantics, a double meaning, which with Christian arguments and terms involve Jewish meanings and experiences with an opposite meaning, with an art of dissimulation and secrecy.

For all these reasons, and as has already been indicated, the accusation against Opus Dei from the beginning was very specific, that of being a "Jewish sect linked to the Masons". (132)

Opus Dei, in the words of Escrivá de Balaguer, "was the remnant of the People of Israel. (133) That is why when Raymond Panikkar - one of Escrivá's early followers - moved away from the center of power of the Work from which he was separated by certain differences, when he was going through a personal crisis of conscience, he established himself in an inter-church institute in Tantur, Israel, from which he was named by Paul VI as a founding member Israel, always Israel.

In Japan the majority of the members of Opus Dei were converts. (134) In the United States we also have significant examples in this regard, such as the Jewish director of photography Eric Srreiff, a member of Opus Dei and a supposed "convert", who owned a department store in New York with his Jewish wife, Jolene, a fashion designer, (135) as well as the Jewish doctor from Australia, Dr. Jolene. Ben Hanemann, a member of the local synagogue, of the EDA and president of the Warrane Association, of whose letter published in the Sydney Morning Herald, on the occasion of his defense of the College, owned by Opus Dei, said: "To begin with, I want to make it clear that I am a Jew and not a Catholic, that I am a socialist? My wife is a Protestant, but I have always thought that the people of Opus Dei were doing a good job. And also from a broader point of view, that Australia needs Opus Dei's contribution to its thinking" (136) or as Mrs. Limbers' testimony-Jewish that both she and her husband Paul "are convinced that they can entrust their children to the centers of Opus Dei in which we have total confidence" (137)...

Among the most notable supporters of the Work in the United States are the Jews David M. Kennedy, president of the Continental Illinois Bank and former secretary of the treasury under the Nixon administration; or M. Erikson, one of the "kings" of advertising in the United States. (138) Since its establishment, the members of Opus Dei have bought a publishing house, Scepter Press, based in Chicago.

Also in France, in 1955, Opus Dei founded the Association of University and Technical Culture, with the names of the Jews René David, a professor of law and economics in Paris, and Maurice Schumann, a former minister and president of the Foreign Affairs Committee of the French National Assembly, appearing on the Board of Trustees. (139)

In Spain, a public body, the Consejo Superior de Investigaciones Científicas CSIC, has been a private preserve of Opus Dei since the time of Albareda. The Council will be used to hold a monopoly on culture and to make available enormous sums of money from the general state budget. Since its foundation, unique connections have been detected, since the transaction of the land where the CSIC's facilities and buildings are located is done through the Rockefeller Foundation. (140)

The Jewish intellectual influence reaches such a point in Opus Dei that the book by Lopez Amo, who was the preceptor of the then Prince of Spain Juan Carlos de Borbon, entitled The Monarchy of Social Reform is strongly influenced by the theories of the Jew Leonardo von Stein. (141) López Amo assumes the essence of the Stein doctrine.

Nothing should surprise our capacity to be amazed when we investigate the ties of Opus Dei to Zion, since among the translations of the founder's book Escriva Camino is its Hebrew version, (142) or how in the United States we can see the incorporation as members of the Work of many members of Masonic lodges. (143) Several authors, including Ramiro Cristóbal, have also assimilated Opus Dei partially to Freemasonry.

The father of a member of Opus Dei, Nicolas Cobo Martinez, who became suspicious of the true intentions of this organization, came to the conclusion that Opus Dei was the "comedy of hypocrisy" and the great lie of the twentieth century, sensing its interrelationship with the crudest Judaism. A profoundly Catholic man, on a visit to the Opus Dei residence where his son was, wrote that (144) "I was able to see, and I was frightened, that in the luxurious and spacious dining room (St. Bernard would call it a "trough") there was not a single sign to indicate that people gifted with souls were eating there: no crucifix, no painting of the Holy Supper, or of the Blessed Virgin, or of any other religious symbol or memory.

Worldism has been another typical feature of Judaism. Nor does Opus Dei lack this defining and definitive note. The former Minister of Public Works of Spain, Gonzalo Fernández de la Mora, clarifies and illustrates this fact when he writes (145) that "Opus Dei is not linked to any country, to any regime, to any political tendency, to any ideology," concluding that "although it was born geographically in Spain, from the beginning its aim was universal.

Rafael Calvo, a man of influence in Opus Dei who played a leading role in the Madrid newspaper "affair," always maintained more than a close friendship with the Jewish correspondent from New York. Escrivá used to spend the night at the London Rabbi's house on his trips to England (witness Mr. Cantero); members of Opus Dei used to have close connections and open circuits with the Israeli information services, the Mossad, and even a homosexual son of the writer Thomas Mann lived in an Opus Dei residence in Madrid.

For his part, the Jewish journalist M. Sulzberger, a sympathizer of the Work, wrote in the N.Y. Times, a well-informed article in which he presented Opus Dei as the "instigator of commercial relations between Spain and the Soviet Union." (146) In governments, both "the clandestine Jew and the false technocrat of Opus Dei" have always sought positions of economic, financial or commercial relevance (147)

Therefore, it seems appropriate to us to reproduce the alarm bell launched by Jean Boyer when he writes (148) of the danger of falling "under the spiritual influence of Opus Dei which, by saying that it saves souls from hell and guarantees their entry into heaven, what they achieve, their pretext of converting them into saints, is to convert them, after successive brainwashes, into unconditional followers", hooked on the "essence of Judaism".


114. Jardiel Poncela, op cit, p 133.
115. "The Sun of Mexico" (May 11, 1968)
116. Wast, "Jesuits, Opus Dei and Cursillos in Christianity", p 93.
117. "Catholic Tradition" (Magazine of the Fraternity of St. Pius X), No. 54 (January 1990), p. 23.
118. Sanchez Covisa, Mariano , "Las relaciones Guevara Opus", p 2.
119. Ibid, p 4.
120. "Le Tourneau", p. 18
121. "Magaña", pp 20-21.
122. Ibid, p. 222.
123. Bernal, p 125.
124. Ibid, p 147.
125 Moncada, "Oral History of Opus Dei," p. 29.
126. Ibid, pp 133, 136-137.
127 Ibid, p. 147.
128. Moreno, "Opus Dei, Annex to a History," Editorial Planeta, p. 214.
129. Ynfante, "The Prodigious Adventure of Opus Dei," p. 201.
130. Wast, O. H., "Jesuits, Opus Dei, and Cursillos in Christianity," p 93.
131. Ynfante, "The Prodigious Adventure of Opus Dei," p. 290.
132. Walsh, p. 49 and Bernal, p. 249.
133. Ibid, p 196.
134. West, W. J., p 29.
135. Ibid, p 137.
136. Ibid, p 169.
137. Ibid, p 177.
138. Ynfante, "The Prodigious Adventure of Opus Dei," p 350.
139. Le Vaillant, p 136.
140. Artigues, p 46.
141. Ibid, p. 157.
142. Thierry, p. 32.
143. Ynfante, "The Prodigious Adventure of Opus Dei," p. 115.
144. Cobo Martinez, Nicholas, "Unmistakable Lighthouse," No. 31 (February 1989).
145. Fernández de la Mora, Gonzalo, "Pensamiento español" 1968 (Barcelona: Rialp, 1969), p. 98.
146. Thierry, p. 32.
147. Boyer, p. 79.
148. Ibid, p 80.

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