8. Identity between the "Spirit of the Work" and the "Jewish Soul"

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What is called "Spirit of the Work" and what is understood by "Jewish soul" are synonymous concepts. Both are inspired by the Talmudic morality, severe, rigid, prescriptive, of militancy and blind obedience, of strict compliance. The mentality that presides over the acts of Opus Dei can only be understood if the notion of what is Jewish has first been understood as a lifestyle and behavior.

When Menéndez Pelayo refers to Fray Luis de León he calls him a "Hebrew soul" because in his theories he observes reminiscences of his background. In the same way and for the same and identical reasons, the soul of Opus Dei, its spirit, has the stamp of the Hebrew.

Its hints, insinuations, dissimulation, concealment as a principle and lies as a practice leave no room for doubt. People who, as a rule, lie, deny their condition of belonging to the Work, and denounce their brothers and sisters to their superiors if they see them departing from orthodoxy and making public and vexatious corrections to them, can only fit into a Jewish mind, far from the Christian light and affirmation, from the charity and love of neighbor, from the understanding and transparency that should preside over the simple and natural life of the Christian.

In Opus Dei there is no freedom, but rather submission. Neither correspondence, nor friendships, nor readings, nor the most intimate and personal relationships escape the organization's control. Confidences, the weekly psychological void of members, are typed in triplicate. It is to live empty, without content, immersed in the mistrust and suspicion of one's fellow men which is the antipode of true love for men.

To live in Opus Dei is to reincarnate the Jewish spirit in its most exaggerated form. Ambition, greed, resentment, hatred. Escrivá summarizes the ideal traits, the distinctive profiles of its members as "daring, sagacious, awake and rogue" under the auspices of "holy efficiency, holy shamelessness, holy intransigence or holy coercion," which is not, as a model, a paragon of virtue, however much Escrivá insists on sanctifying them.

Members of Opus Dei, like Jews, must have a high opinion of themselves. They should be considered the chosen ones, the select ones, the protruding ones.

Jews and members of the Work are also united by their sense of reverence for money. They are not at all idealistic and their sense is eminently practical with respect to material goods.

Among them, assistance and mutual aid is only for themselves. They always sweep inwards. They are always ready to receive without giving anything in return. They share neither their goods nor their wealth with others who are not of the same condition. Their motto, in this regard, is reminiscent of the legend of the pastry cook on display in the living room of the Opus Dei residence, Nethernhall, in London, which says "the brother, helped by the brother, is like a walled city. (170) But of course, the brothers are them, only them and nothing else.

The myth of the "chosen people" is becoming more acute in both communities. The Jews do no more than repeat it with a vengeance, that they are God's chosen people. The members of Opus Dei boast to each other about their "divine election. It is an idea that is repeated to them insistently so that they imbibe it and share it. They are made to believe with all their might that they, because of Opus Dei, are the chosen ones from among those called. Even when they are admitted and enter, when they "whistle" at its reception, they are congratulated on this priceless "gift of God," for having fixed his attentive gaze on the neophyte when he abandoned and renounced everything to entrust himself to Opus Dei, which will take care of him as befits a "privileged" person during his life and in his home.

Among the teachings given to the Jews, they are educated with arguments like these:

"Do you know, my son, that only the souls of the Jews are descended from the first man?
 - Who says that, Dad?
 - The Talmud... And do you know that the world was created only because of Israel?
 - And that, who says that?
 - Also the Talmud. It's in the Bereschich Rebba Treaty, section 1. The goods, therefore, that other men possess, actually belong to the Jews. (171)

The Talmud carefully sets out how Jews should live. It prescribes even the smallest and most insignificant details. Their life is regulated, alibied. Hence the praise of meekness, discretion or vulpine sagacity, so dear to the Jews and to the members of Opus Dei.

It is said that the strength of the Jews, like that of Opus Dei, is to keep silent and that their survival lies in secrecy. They are proud to be Jewish or to belong to Opus Dei, even if they don't say it, don't show it, and hide it. It is preferable that they never say it, that they do not exteriorize it, because in the silence of their condition resides their best and most protected protection, because in this way they can carry out their hidden plans with impunity, amidst the ignorance of others, because they act according to plans that are invisible and inexplicable to those around them.

They do not forget and celebrate the passage of the Exodus, when Aaron, Moses' high priest brother, before the people around him, with great joy, showing them the golden calf, urges them: "Israel, behold your God" and there is no doubt that Opus Dei is a reflection of the people of Israel.

They present themselves as mystics and religious, although their hope is only in the goods of this world, since they ignore what lies beyond and therefore want to establish their paradise on earth. They think that God has created them not to win heaven, but to dominate and subdue the earth. That is their faith. (172)

For the Jews, as for Opus Dei, "the deliverer will come out of Zion" according to the apostle Paul when he repeats Isaiah's promise.

His spirit is calculating. That is why they infiltrate so deeply among the baptized. They do not care about the contempt of the people if they know how to gain the trust of the rulers. They know well that public office is the best means of gathering wealth.

On the social condition of the converts in general, the priest of the palaces speaks to us of the matter when he writes, "and for the most part they were successful people, and of many arts and deceptions, because they all lived by comfortable occupations, and in buying and selling they had no conscience for Christians. They never wanted to take up jobs of plowing or digging, or to walk in the fields raising cattle, nor did they teach it to their regulars except for village jobs and sitting around earning a living from eating with little work", (173) The psychological portrait of the spirit they nest would be extrapolated to today.

They look for the most lucrative trades. Their profit instinct never fails and they always take advantage of any situation. They have an innate ability - says Baer - for financial business, which is one of the classic characteristics of the Jewish race and the Opusian clan.

The members of the Opus do "their prayers" and this is a point of union, they have their own peculiar prayer repertoire. They recite the Psalms that they are prescribed.

Another of the characteristics of the spirit of the Work is positivism, duplicity, short-term hope, tenacity, a certain religious or semi-superstitious spirit for a small number of truths of simple expression - more felt or practiced than believed with theoretical faith - instinctive solidarity among its co-religionists, especially when it comes to practical problems, to scandals that can transcend.

They can be formally Christian. They gesticulate in Christianity. They adopt outwardly the ways and manners of Christians. But they behave in everything like Jews. This is discovered by knowing their confused language, by guessing what they want and what they do not express.

For the Jew, as for those in Opus Dei, their life is a permanent contradiction because they lack fixed and consistent direction. They are practical men above all, with ideals of attachment to this world to which the other is subordinated, materialistic entities even, anchored in the false belief of having been chosen; their dialectic is the argument of prescription, the truth that interests them, their desires, ambition and living life in the kingdom of this world. Salvation made to their measure, that is why they cling tenaciously to their thought, to their eagerness. Their salvation is by law, and therefore they believe in a personal and distant God who approaches them only through his power at the request of merely material practices.

Their expressions may sound Christian, but they are not.

Jews and members of Opus Dei have a great love for prayer together, one in their synagogues, the other in their oratories and retreats. Those in Opus Dei do not go to just any church, nor do they choose just any church. They have to go to the offices and places indicated to them, go to confession with priests of Opus Dei, and avoid spiritual and relational contact in other religious centers. They do not go to their parish for the services. They only go to certain temples, where they know, almost secretly, that the only ones they consider to be brothers and co-religionists also go there.

They are usually very hypocritical. Insincere. Lack of honesty towards others who are not their own is commonplace. Inside, they don't trust him and he doesn't trust anyone. It's the morality of the condemned for mistrust.

The rite is for the Jew and for the members of Opus Dei a vehicle of salvation. It subordinates the religious to the material and not vice versa. This is the great revelation of both the spirit of the Work and the Jewish soul.

Salvation and holiness are certified and guaranteed by the work. (174) The more they work, the holier they are for the Work. Docility and servitude are a positive evaluation of work. The more they work, the greater the earnings of the Work, and of course the Work will tell them that they are saints. Escrivá said that "the message of Opus Dei is that any kind of work can be sanctified" no matter what the circumstances are. One of the words most often repeated in the Work's internal statutes is "availability," which we find on numerous occasions. Its pretensions are the achievement of absolute availability and of its members by means of brainwashing techniques.

It is often said of the Jews that they have a soft tongue, cold blood and hard skin. Those of the Opus have the same shell, the same consanguinity and of course the same verb.

Not even the communication of their message or any transmission of knowledge is a gift. Escriva's official biographer, Salvador Bernal, says that the founder of Opus Dei "never accepted that teaching was free of charge in the apostolic works promoted by Opus Dei in the field of teaching. (175) Giving is a sin, even if it means teaching those who do not know how to do so, and receiving a demand. Therefore, "in the work we ask, we squeeze the families of the members, the friends, everyone who comes to us. (176)

Opus has a Jewish soul: a) because it gives its words a different meaning from that attributed to it in ordinary language, its meaning not corresponding to the current of the word; b) because it masks the reality of things using ambiguous arguments, which allows it to infiltrate and occupy dominant positions; c) because it does not want the question of Opus Dei to be debated and discussed openly in the light of day; d) because secrecy and dissimulation have become its second nature and have shaped its personality; e) because in Opus Dei there are many concepts: economic, religious, financial, commercial, intelligence service....; f) because they seek God's monopoly and to obtain the maximum benefit as befits their monopoly position in the laws of the market; g) because they manipulate their organization through an oligarchic and totalitarian organization, with unlimited force of psychic coercion, which leads them to the absolute dominion of their members although they call it "spiritual and religious aid"; h) because the collection takes precedence over theology.

Perhaps nothing better than a phrase by Alvaro del Portillo and another by Escrivá, collected by Salvador Bernal, to define the Jewish spirit of the Work. Escrivá's successor in the presidency of Opus Dei, Alvaro del Portillo, used to say: "Why should the sick man be angry with the scalpel, especially if the scalpel is made of platinum? (177) Escrivá's statement in Buenos Aires is no less illustrative: "You and I must touch everything that is not intrinsically evil, but with everything that is good or indifferent, without any inconvenience, we must do what King Midas did: turn it into gold. Is that clear?" (178) Although cynically I would say in 1972 in Barcelona that "the fact of handling money or having it, does not mean that you are sticking to wealth". (179) The latter seemed to be a phrase of remorse.

By hiding and crouching, it is practically impossible to know who and what the members of Opus Dei and their collaborators really are, who are all those who, without being so, become "accomplices of darkness. (180) For some authors, Opus Dei has come to occupy in the Catholic Church the role that Freemasonry occupied among the liberals.

The spirit of the Work has a very strong moral basis. They do not retreat, in their fanaticism, from eliminating those who disturb, hinder or prevent the realization of their plans. When someone, from inside or outside the Work, becomes uncomfortable because he knows too much, he can have a natural death or an accident which, for that matter, is the same thing, if this safeguards the Work of God; eliminate the adversary or the member who is convenient or dangerous. Ruiz Mateos, the president of the holding company Rumasa, a supernumerary of Opus Dei, who knew the pipes of the Work well, went so far as to say in this regard: "The government and Opus Dei are capable of killing me," (181) although later, out of obedience, an official declaration of death may be made. The Jews use the same methods. In the book of The Protocols of the Wise Men of Zion, during the fifteenth session, the following testimony was raised, which works to paragraph 145: "Every man must finish by death. It is fitting, therefore, to hasten the end of those who hinder the progress of our Cause"

The apology for the extermination of inconvenient people is backed by the Talmud itself which authorizes that "traitors be thrown down the well and not removed". With regard to Opus Dei, it is rumored that there are already dozens of providential and strange deaths, of people who have died in unclear mishaps, and that their coincidence or convergence was their ties of aversion or internal or external confrontation with Opus Dei. Even several of the members, who because of their work in Opus Dei might know too much, have been found dead in "accidents that could have been crimes." (182) Albareda, López Bravo, Ruiz de Alda, those responsible for the accounts in Rumasa, López Amo... before they could be deep throats.

Jews and those responsible who are in the secret of Opus Dei can become perfidious.

If simulation is their most effective weapon, and a definitive note of their character, let us remember the case of Maimonides, a rabbi who was perfect in his science, his intolerance and his cunning, author of the book that is considered a second Talmud, the Mishnah Thora, of an orthodoxy that the scribes consider audacious and rigid, even questioning any Israelite who did not abide by its doctrine in its entirety; Well, Maimonides, the rabbi par excellence, the prototype of the orthodox Jew, the greatest doctor of the synagogue, who has been called the torch of Israel, the light of the East and the West and who an adage presented as the new Moses, "for sixteen or seventeen years he professed outwardly the Muslim doctrine. (183) The praise and sublimation with which the Jews treat the figure of Maimonides reminds us of the consideration given by the members of Opus Dei to Escriva, who surpassed Maimonides himself in the external profession of the Catholic religion.

The Father exhorted and demanded that "everything should go through his head and his heart," thus ensuring the Judaization of all the Work's acts.

The morality of Opus Dei is Talmudic. It resorts to deception, slander, personal discredit, constant lying, fraud, swindling, coercion, and scandal when it suits it. For Opus Dei there are no Christian concepts such as dignity, noble sentiments, personal worth, honorability, or fidelity of word.

One woman who for many years linked her life to Opus Dei said that the circular letters she received sometimes read as follows: "We will come to have our own parishes, because they give a lot and with many brushes of all advocations and many confessionals. No one can imagine what those parishes, brushes and confessionals give. Confessionals are a constant shower of alms and donations and even of unsuspected inheritances. The best penance is the alms in those brushes for the apostolate with those means..." (184)

Despite its strict intolerance, to be a member of Opus Dei one does not even have to be a believer, even though its juridical basis is the personal prelature, the religious basis par excellence. They are religious exclusivists, economic exclusivists and political exclusivists... They are possessive, but lack generosity. They do not share with others even the figure of God, the Work of God is only them. He is the rabbi installed inside the Holy Mother Church.

Their mission is clearly defined: they will be an indispensable factor in the apocalyptic era -it may be the one we are living in. That is when messianic movements - such as Opus Dei - appear, offering to destroy the old building and to point out the land and materials where it should be replaced. They show great dynamism. They are the worm that devours the healthiest apple.

In their relationship with each other, both the members of Opus Dei and the Jews are quite unsociable, because of their lack of solidarity. Their exclusivity excludes them. They are intolerant. They annoy everyone without wanting to be disturbed. They are arrogant in success, servile in misfortune, cautious and accumulate money.

Because of their way of thinking and acting, one can reach the conclusion of the book of Abraham F. K. published in Israel under the title A People, a Religion-Mission where it is held "that the religion of Christ is the cause of the evils that the world suffers". (185)


170. West, H.J., p 104.
171. Wast, "Gold," p 45.
172. Ibid, p 90.
173. Bernáldez, p 600.
174. Cristobal, p 63.
175. Bernal, p 153.
176. Moreno, "Opus Dei, Annex to a History," Planeta, 1976, p. 215.
177. Bernal, p 251.
178. Ibid, p. 269.
179. Ibid, p. 290
180. Le Vaillant, op cit.
181. "Time and Tribune", July and September 1989.
182. "Tiempo" magazine (14 August 1989).
183. Wast, "El Kahal", p 41.
184. Moreno, "The Other Face of Opus Dei," p. 31.
185. Wast, Jesuits, etc., p. 15.

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