PURPOSE

The purpose of this document is to provide information on some basic formal aspects of Opus Dei of Balaguer — better known simply as “Opus Dei” and called “the Work of God” by its members.

Inevitably, in explaining the most basic questions, it becomes necessary to explain others, because it would not be Christian to fail to point out what we consider to be significant shortcomings or contradictions in the official discourse of Opus Dei as presented to the public.

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GENERAL INDEX

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QUESTIONS AND ANSWERS


13. What is holiness and sanctification?

Within the usual discourse of Opus Dei, the words “holiness” and “sanctification” have a double meaning:


The first meaning (a) is what they suggest when they introduce themselves to the public or to an individual for the first time. The second meaning (b) is what they gradually introduce to initiates, without identifying it verbally as clearly as we have expressed above.


1. “Sanctification” as the process for personal perfection through imitation of Christ

On their official website, they define the mission of Opus Dei with the following words:


For a Christian, this should not be anything new or specific. This definition of their mission is almost as ambiguous as if they said, “The mission of Opus Dei is to spread the practice of the Christian faith.”

The only thing that is particular here is the insistence on using the key words “holiness” and “sanctification”, displacing other words that would serve to communicate the message more effectively. For example, they could say it this way:


But then it would be too obvious that this is not something so particular that it serves to identify a single Christian organization. “Imitating Christ” is too general. And the sanctification of Christian life without sanctifying work would be absolutely ridiculous, so the reference to work is not really anything particular.

Therefore, whatever is specific about the sanctification preached by Opus Dei will be what they are not saying in that definition.


2. “Sanctification” as adherence to the spirit of Josemaría Escrivá de Balaguer

The requirement for joining Opus Dei is adherence to “the spirit of Opus Dei”, which translates to: specific methods and a specific spirit, imitating Josemaría Escrivá de Balaguer.


Looking at this essential requirement, we are now able to amend the insubstantial definition they gave of themselves and turn it into a truly informative definition of the essence and intention of Opus Dei, which could be stated as follows:


One can argue whether the methods and spirit of Josemaría Escrivá de Balaguer will lead a Christian to true sanctification (we believe not, just as the methods of the Pharisees failed), but at least we now have a more solid, concrete, and transparent definition of their intentions than the one they themselves give.


3. So, what is Christian sanctification?

Now that we have separated the two ways of understanding sanctification —the one defended by the followers of Christ and the one defended only by the followers of Escrivá— let's talk about the first one.

Christian sanctification is the process for personal perfection that comes along when one responds to the call to imitate Christ, an attitude that includes offering to God all our efforts and sufferings that we encounter along the way so that He can apply them to our individual and collective redemption through Christ. (1999rede)

Understanding this concept does not require a treatise on theology. It is part of the definition of the Christian faith. It is as simple as we have just explained in a few words. And for its practical application, the instruction manual are the Books of the Gospel.

Christian sanctification is simply the effect that the sincere and coherent practice of the Christian faith has on an individual.

Sanctification is purification, and true purification can only be achieved through Christ. If an individual practices the Christian faith sincerely and coherently, offering to God, in the name of Christ, all his/her efforts and works, God will gladly accept that offering and will purify his/her life, efforts, and works. It is that simple.

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NOTES AND SOURCES


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14. What sanctification is not?

For a proper understanding of the following explanation, it is highly recommended that you first read the previous question: 13. What is holiness and sanctification?

Christian sanctification can be counterfeited or frustrated in various ways. We will mention four.


1. The temptation of pride

The first thing is love for God and neighbor. The rest “will be given to you as well” [Matthew 6:33]. Growth in love for God and neighbor inevitably involves personal growth, like two fibers intertwined in an upward spiral. If one focuses solely on “being holy” and “becoming holy”, and this is not directed toward one's neighbor, it will not work.

In particular, if one pursues “being holy” and “sanctifying oneself” to satisfy one's own pride, or for prestige before others, it will not work. One does not sanctify oneself, nor does one obtain sanctification from God through individual merits; sanctification comes through the recognition of our shortcomings, imperfections, and sins, which attracts God's mercy so that He may purify us and help us to improve.

To be holy? Better to conjugate a verb that expresses our imperfection: strive to be perfect, with our eyes fixed on Christ, but knowing that we will never truly be holy. Only God is holy. [Luke 18:19]

Sanctifying oneself? Better to use more humble expressions and verbs in which Jesus participates, such as “conversion” and “offering”: to offer our lives and our works so that He may purify them and use them to make reparation for our sins through Him. Only He can carry out that purification. [John 1:29] (1999rede)

An insistence on using the key terms “holy” and “sanctification” may be indicative of a temptation to fall into undue pride, as we have just explained. It may be part of a bait-and-switch, in which the bait is an appeal to an unconsciously recognized pride. And it may also be an attraction to foster a sense of elitism within a group.


2. The perspective of an intellectual enterprise

The process of authentic sanctification does not require a high level of intellectual training, but rather a humble and altruistic heart. In fact, the pursuit of a high and prolonged intellectual formation in order to attain this sanctification would be a sign of a lack of trust in God, as if He had not already provided enough so that even the most humble can follow Christ without depending on human wisdom.

Remember, for example, that our Heavenly Father could have greatly expanded the New Testament Scriptures to instruct us through the evangelists, but He did not consider it necessary.


He does not want minds privileged with an extended knowledge, He wants humble hearts.


3. Systematic dependence on a religious authority

If a Christian submits to a plan of sanctification dictated down to the smallest detail by a religious authority, he (*) is evading his responsibility to establish a solid and direct connection with God. He is avoiding the difficulty of obeying God, whom he cannot see with his physical eyes, in exchange for the ease of obeying other human beings whom he can hear and see. [(*) he: he/she, his/her]

Those who do so are becoming dependent on other human beings to be their eyes and ears, interpreters and judges, in their relationship with God. They are ceasing to trust that God can guide them personally, as if He did not have the Mercy and Power to do so.


4. The union of the plan of sanctification with a worldly agenda

If one does honest work and offers it to God to be sanctified, one can still ruin it depending on what one does with the material fruits of that work.

If, for example, you place the material fruits of your work at the feet of an organization that claims to bring the Kingdom of Heaven through material means (1999mill) or through alliances with the world, (1999fall) it means that you place more trust in the means of man than in the means of God for the coming of His Kingdom. Such a course of action cannot be sanctified; it cannot be blessed by God.

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NOTES AND SOURCES


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19. What is a crucial difference in method between the teaching of Jesus and that of the Pharisees?

A true apostle of Jesus teaches his disciples what is essential to get in touch with God. He, the Almighty, the one and only true Father, through His Holy Spirit, will be the one who guides them for the rest of their lives. The disciple will not become dependent on the evangelizer, but rather will become someone who recognizes his/her dependence on God. The only mission that will remain for evangelizers will be to help the Christian recognize when his/her connection with God is failing due to interference, and to reestablish that connection so that he/she does not become dependent on any human being in his/her relationship with God.

In contrast, the teaching of a Pharisee is laden with endless religious rules and regulations that seem to have no end. This requires such meticulous, lengthy, and continuous “evangelical” training that the disciples become dependent on the “evangelizer” rather than on God. In particular, deviation from this “gospel” requires interpreting the numerous rules and regulations. Therefore, detecting a deviation and knowing how to correct it depends on constant examination by ‘experts’ or ‘authorities’ rather than establishing a true and stable spiritual connection with God.

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En Español:  Parte 3 de Algunas preguntas frecuentes sobre el Opus Dei de Balaguer - Los rasgos de la Iglesia del Opus Dei

Originally published on July 25, 2025, feast of Apostle St. James