1 the Representation of Opus Dei in the Da Vinci Code

THE REPRESENTATION OF OPUS DEI IN THE DA VINCI CODE

JUNAEDI

102026024525

ENGLISH LETTERS DEPARTMENT FACULTY OF ADAB AND HUMANITIES STATE ISLAMIC UNIVERSITY “SYARIF HIDAYATULLAH” JAKARTA 2009

1 2

THE REPRESENTATION OF OPUS DEI IN THE DA VINCI CODE

A Thesis

Submitted to the Faculty of Adab and Humanities in Partial

Fulfillment of the Requirements for the Strata 1 (S 1) Degree

JUNAEDI

102026024525

ENGLISH LETTERS DEPARTMENT FACULTY OF ADAB AND HUMANITIES STATE ISLAMIC UNIVERSITY “SYARIF HIDAYATULLAH” JAKARTA 2009 3

APPROVEMENT

THE REPRESENTATION OF OPUS DEI IN THE DA VINCI CODE

A Thesis Submitted to the Faculty of Adab and Humanities In Partial Fulfilment of the Requirements for the Strata 1 (S 1) Degree

Junaedi 102026024525

Approved by Advisor

Inayatul Chusna, M. Hum NIP 150 331 233

ENGLISH LETTERS DEPARTMENT

FACULTY OF ADAB AND HUMANITIES

STATE ISLAMIC UNIVERSITY

“SYARIF HIDAYATULLAH”

JAKARTA

2009 4

LEGALIZATION

A thesis entitled The representation of Opus Dei in the Da Vinci Code, has been defended before the Adab and Humanities Faculty’s Examination Committee on, September 3, 2009. The thesis has already been accepted as a partial fulfillment of the requirement for the Strata 1 (S 1) Degree in English Letters

Department.

Jakarta, September 3, 2009

The Board of Examiners

Chair Person, Secretary,

F. Dr. H. Muhammad Farkhan, M.Pd Drs. Asep Saefudin M.Pd NIP.150 299 480 NIP.150 261 902

Members

Examiner I Examiner II

Elve Oktafiyani, M. Hum Moh. Supardi M.Hum NIP. 150 317 725 5

DECLARATION

I hereby declare this submission is my own work and to the best of my knowledge and belief. It contains no material previously published or written by another neither persons nor material, which to a substantial extent has been accepted for the award of any degree or diploma of other universities or institute of higher learning, except where due acknowledgment has been made in the text.

Jakarta, September 03, 2009

Junaedi 6

ABSTRACT

Junaedi, The Representation of Opus Dei in the Da Vinci Code . Thesis. Jakarta: Strata 1 Degree (S1), Jakarta Syarif Hidayatullah State Islamic University, 2009.

This research discusses Dan Brown’s novel entitled “The Da Vinci Code”, focusing on analyzing representation and the Ideology which emerge in that novel.

The objective of this research is to know how Opus Dei is represented in the Da Vinci Code and to know the ideology of the novel’s representation through from the action of the characters. This research uses qualitative method and followed by representation theory and content analysis.

The researcher uses the data collected about Opus Dei representation to analyze how Opus Dei is described in the Novel and find resources to complete the research references. And the unit analysis of this research is the novel entitled “The Da Vinci Code” by Dan Brown.

The novel attempts to present the real organization sect Opus Dei in his story. The representation of Opus Dei in the Da Vinci Code brings controversy because in the novel gives negative image toward Opus Dei. From the actions, behaviors, and nature of Opus Dei itself. besides, the novel also presented bad image toward Opus Dei.

Throughout The Da Vinci Code, Opus Dei members represented doing something negative like murdering, stealing, injuring people, and so on. Besides their members the novel also describe about this organization doing something negative like Bribing, to gain the holy purpose. In related to gender, Opus Dei described as an organization which differentiated male and female. The organization also described as having rituals of mortification to hurt oneself for the sake of god.

The negative descriptions of Opus Dei emerge an ideology that although the purpose of the organization is honorable. Those who are the members of the organization choose a wrong way to gain the purpose. It then creates a very destructive, cruel, and dangerous organization. 7

ACKNOWLEDGEMENT

In the name of God, the infinitely good, the All- merciful

First of all the writer would like to thank to ALLAH SWT, the lord of the universe, who has created heavens and earth, who has created mankind and all that we perceive. Peace and blessing be upon the prophet Muhammad SAW, his fellows and followers.

Second, the writer would like to express his gratitude to Hj. Mardiyah and H.Napih, for the useful advice and the financial support, he also thanks to his grandmother for the prayer and hope. And the unforgettable thanks to his beloved Mom, Dad, Nuraini, Murniyanti, Yazid, Mutoharoh, Rabiah, and my litlle sister Suhaibah in azziyadah and for all the contribution that he needs until the end of his study in this university. The writer thanks to his friends, Andri and Nursyal.

Next, the writer would like to thank his advisor Miss. Inayatul Chusna for the great patient and contribution to finish this thesis and for all her advice that has been given to him. May Allah responses her deeds with thousand kindnesses.

Consequently, the writer also thanks to these following people;

1. Dr. H. Abdul Chair, MA, the Dean of Letters and Humanities Faculty, Jakarta Syarif Hidayatullah

State Islamic University.

2. Dr. H. Muhammad Farkhan, M. Pd and Drs. Asep Saepudin, M. Pd, the Chief and the Secretary of

the English Letters department.

3. All the lecturers of English Letters Department, who has taught and educated him during he

studies at the campus.

4. All the employers of UIN Jakarta Center Library.

5. All his friends at campus; Budi Prasetyo Nursyal, Andri, and M. Indra Perkasa, who always

accompany and support the writer to finish his thesis from the beginning.

Jakarta, May 2009

The Writer 8

TABLE OF CONTENTS

APPROVEMENTS ...... i

LEGALIZATION ...... ii

DECLARATION ...... iii

ABSTRACT ...... iv

ACKNOWLEDGEMENTS ...... v TABLE OF CONTENTS ...... vi

CHAPTER I

INTRODUCTION ...... 1

A. Background of the Research ...... 1

B. Focus of the Research ...... 3

C. Research Questions ...... 3

D. Significance of the Study ...... 4

E. The Methodology of the Research ...... 4

CHAPTER II

THEORETICAL FRAMEWORK...... 6

A. Representation ...... 6

B. Content Analysis ...... 9

C. Ideology ...... 14

D. Opus Dei ...... 16

CHAPTER III

RESEARCH ANALYSIS ...... 20

A. Data Descriptions...... 20

B. Data Analysis...... 20

C. The Ideology of the Novel Carried about Opus Dei ...... 20 9

CHAPTER IV CONCLUSION AND SUGGESTION ...... 33 A. Conclusion ...... 33

B. Suggestion ...... 34

BIBLIOGRAPHY ...... 35 10

CHAPTER I

INTRODUCTION

A. Background of the study

Literary works are means of expression for writers to communicate

their ideas about conditions in a society. Though considered imaginative products

among the society, literary works actually reflects social tendencies in the people

surrounding. “Literature is one of the great creative and universal means of

communicating concerns of mankind.” The artists use literary works to express their

ideas, imaginations and feelings and to communicate social issues happening in

society. As imaginative products, these literary works cannot be separated from life

because they reflect society with certain social, philosophical, religious values as

norms in the society.

Literary works are parts of social life. As imaginative products, literary

works are resulted from observations that are arranged by values and norms in

society. The artists adopt them for the purpose of inspiring people for better life.

They hope that people understand the conditions in their society and make some

changes in their social life; in literary works there are lives of individuals that

involve relations among humans and even among groups of society.

Literature1 gives a lot of benefit to public. It will inform about social

condition, moral, and history of society where the literature is published to public

1 The term literary is a”acquaintance with letters” as in the first sense given in the oxford English Dictionary from the Latin “littera” meaning “an individual written character (letter)”. The term has generally come to identify a collection of texts of work of art, which in Western culture are mainly prose, both fiction and non-fiction, drama and poetry. Anonymous, Literature, Literature. Accessed on April 11, 2007. http://en.wikipedia.org/wiki/Literature, p.1 11

through author’s idea. So public can learn more about the past, present and future

prediction by wandering in the literature.

Sometimes public can not catch the author’s mean and it can create

misunderstanding. Therefore public need more research in literature to clear the

misunderstanding and explain what the author wants for his work. Meanwhile, there

is an argument that literary work is an autonomy structure. It is a unit which elements

built it has relation each other, that way to understand literature; literary work must

be analyzed based on its own structure, without correlating it with historical

background, author’s mean and readers.

Literary work is used to describe what the author catches about life in his

surrounding. It reflects the condition of a certain society. However that reflection is

not exactly the same. The author expresses his/her own opinion & view of that

society based on his/her understanding which may be different from the real one.

Novel, as parts of literary work often represent a certain society which are

not similar from the real one. For example Da Vinci code2, as a historical thriller

novel, is one kind of those novels which represent a certain condition in society.

That novel represent Opus Dei3 their activities and rituals. The sect is

existing in catholic religion; however the description of that sect in the novel is

different from the real one. The different representation of opus Dei in the Da Vinci

code with the real one raises many questions of what the novel actual intention is.

2 The Da Vinci Code, is thriller history written by Dan Brown which is essentially uncover the marriage of Jesus and his descendent. 3 Opus Dei is a catholic organization with around 85,000 members world wide and about 500 members in the UK. 12

By analyzing how the Opus Dei is represented in the novel, it reveals the

ideology of the book which represent such description.

The Da Vinci Code is thriller history essentially uncover Vatican conspiracy

for centuries which hidden about the marriage of Jesus and Maria Magdalena and his

descendent.

Based on the view, The Da Vinci Code which is believed as literary work

that has controversial issues of Opus Dei, So the writer is interested toward Opus Dei

sect to be used as object of this research in writing his thesis.

B. Focus of the study

The writer analyzes an issue of The Da Vinci Code that connecting with a

field of the literature namely Opus Dei, which is recognized controversial religion

sect, included in the novel.

C. Research Questions

To make more convenient and simply in analyzing the novel; the writer

focuses on the content of the novel which is dealing with Opus Dei and construct it

into the following questions:

1. How is Opus Dei represented in the Da Vinci Code?

2. What kind of ideology carried by the novel? 13

D. Significance of the Study

Through this research, the writer hopes this research can develop our

knowledge in literary work, so that more variety and change than before. Besides

that, the writer hopes this research can be used and gives the detail information

about the representation of Opus Dei and also the reader understand about the

ideology of the novel The Da Vinci Code. Then, it will stimulate us in learning

literature and also make everyone think that the novel are exciting thing to

analyze.

E. The Methodology of the Research

1. The Objectives of Research

The research has the following objectives:

a. To know how the novel represent Opus Dei.

b. To know what ideology is carried by such representation.

2. The Method

The research applies the qualitative method in analyzing the novel. The writer

tries to describe the data analysis having correlation with the method and research

questions.

3. The Technique of Data analysis

The writer attempts to describe The Representation of Opus Dei in the Da Vinci

Code with the following steps:

1) the writer reads the novel accurately 2) noting the contents or messages that

deal with research data, 3) concerning to the representation of Opus Dei that 14

become the core of the data, 4) the completed data are analyzed by correlating it

with the contexts and the relevant theories

4. The Unit of Analysis

The unit of analysis of the research is The Da Vinci Code, written by Dan Brown

published by Corgi Book, 2004. 15

CHAPTER II

THEORETICAL FRAMEWORK

A. Representation

A. The concept of representation has

come to occupy a new and important place in the study of culture. Representation

means using language to say something meaningfully about, or to represent the world

meaningfully, to other people. Representation is an essential part of the process by

which meaning is produced and exchanged between members of a culture. It does

involve the use language of signs and images, which stand for or represent things.

The word ‘represent’ have three possible meanings:4

1. To ‘represent’ meaning to stand in for, as in the case of singing a nation’s anthem

in the Olympiad 2008 where every nation’s anthem will be sung to indicate that

country is in participated.

2. To ‘represent’ meaning to speak or act on behalf of. A person who represents a

group in this sense may also serve a symbolic function. An example might

Soekarno - Hatta, who speak and act on behalf of the Indonesia community.

3. To ‘represent’ meaning to re-present. In this sense, an artist can re–present a

society in a novel, film, drama

B. The writer uses the last definition

‘represent’ which meaning is presented again. There are two systems of

representation, involved. First, there is a ‘system’ by which all sorts of objects people

4 Hall, Stuart. Representation Cultural Representation and Signifying Practices, Sage Publication, 1997, P. 57 16 and events are correlated with a set of concepts or mental representations, which the author carry around in the reader’s minds. Without them, we could not interpret the world meaningfully at all. In the first place, then, meaning depends on the system of concepts and images formed in our thoughts which can stand for or ‘represents’ the world, enabling us to refer to things both inside and outside our heads. The example is simple enough to see how the author might form concepts for things we can perceive-people or material objects like chairs, tables, and desks. But we also form concepts of rather obscure and abstract things, which we cannot see in any simple way, feel, or touch. Think, for example of our concepts of war, or death, friendship or love.

C. The second system of representation is language involved in the overall process of constructing meaning. Our shared conceptual map must be translated into a common language, so that the reader can correlate the author’s concepts and ideas with certain written words, spoken sounds or visual images. The general term the author use for words, sound images which carry meaning is signs. These signs stand for or represent the concept and the conceptual relations between them which the author carry around in the reader’s minds and together they make up the meaning system of the reader’s culture.

D. There are three approaches relate to the representation; reflective approach, intentional approach and Constructionist approach. The writer uses Constructionist Approach which has purpose to construct the meaning of Opus Dei in the Da Vinci Code novel. Constructionist recognizes public, social character of language. Things don’t mean: we construct 17 meaning, using representational system – concepts and signs. It is social actors who use the conceptual system of their culture and the linguistic and other representational system to construct meaning, to make the world meaningful and to communicate about that world meaningfully to others.5

E. Representation of social groups raises political questions about oppression and dominance. Who represent whom, where and how determines the representations available for us to look at and read, but people do not necessarily make sense of these representations in terms of the preferred or intended meaning. As Dyer points out,

The Prestige of high culture, the centralization of mass cultural production, the literal

poverty of marginal cultural production: these are aspects of the power relations of

representations that put the weight of the heterosexual. Acknowledging the

complexity of viewing/reading practices in relation to representation does not entail

the claim that there is equality and freedom in the regime of representation.6

F. The relation of representation to the lives and experiences of people in the real social world is complicated as Dyer insist,

How social groups are treated in cultural representation is part of how they are treated

in life, that poverty, harassment, self-hate, and discrimination (in housing, jobs,

educational opportunity and so on) are shored up and instituted by representations.7

5 Ibid. p. 25

6 Op. Cit., p. 80 18

G. From the explanation above is

concluded that representation is the production of meaning through language. In

representation, Constructionist argue, the author use signs, organized into languages

of different kinds, to communicate meaningfully with others. Language can use sign

to symbolizes, stand for or reference objects, people and events in the so-called ‘real’

world. But they can also reference imaginary things and fantasy world or abstract

ideas, which are not in any obvious sense part of our material world. Meaning is

produced by the practice, the ‘work’ of representation. It is constructed through

signifying-i.e. Meaning-producing-practices.

B. Content Analysis

1. The Content Analysis

Suwardi Endraswara states three aspects essentially should be in the

contents analysis,8 in order to make the methodology maximally reach the core of

the problem and reveal the hidden facts into a surface:

a. The Rationality of the Content Analysis

The content analysis is the new model of literary study. The newness can

be viewed from an object and a focus which will be explored. Thereby, the

researcher to reveal, understand, and catch the message of literary work

applies the content analysis. The understanding priors a rigid interpretation of

literary work, in other word, the researcher has constructed a concept which

will be revealed and then practiced it into literary work.

8 Suwardi Endraswara, Metodologi Penelitian Sastra : Epistemologi, Model,Teori dan Aplikasi, (Yogyakarta : Pustaka Widyatama, 2003), p. 160-165 19

Basically, the content analysis of literature field includes the understanding of works from the extrinsic aspect perspective. The aspects of the outside are discussed and explored deeply to know the objective of content analysis which is especially connecting with religious values and historical values. So that, the researcher can applies the content analysis when he is going to reveal the content of particular values of literary works.

It due to the several views of that brilliant literary work is a work ought to reflect positive messages to its readers. Even though the dialectic of literary work often lifts up the black sides of the lives as a comparison, so the researcher will not be trapped in the troubles of black or white values. At the substantial, the messages that consisted are understood throughout. The substances of literary work have the magnificent meaning which in the form of representation. The duty of the content analysis is to neutralize and uncover the representation in the literary work. It means, the more genius author on playing representation, the more challenging research will be held.

Although, the content analysis is running with the substance, it does not mean the aspects of literature should be left behind. The content analysis remains in good treatment of the literary work as the art, in spite of quoting the values to reinforce the message revelation. The essential aspect of the content analysis is how the achievement of analysis can be applied by whoever needs the meanings, messages and values. The messages of literary works ought to be associated with any community that practice and use the result of the research. 20

b. Characteristic of Content Analysis

The content analysis is a strategy of catching the messages of literary

works. The content analysis orientation is to achieve an inference. It is

achieved through the both interpretation and identification which based on the

contexts around the literary works, to lead the researcher having a concrete

target, for instance he wants to know the values of recent literature. However,

he is to construct a concept of the values of recent literature. The concept

gains next apparent steps, taking a data, an analysis and inference.

The content analysis research of literature’s domain is started from axiom

that the author will deliver the message concealed to the audience. The

message is recognized as the meanings or contents of literary work which can

be estimated. This research is the strategic way to reveal and understand the

phenomena of literature, primarily to break down barriers of literature

constituted as the symbols that are used to apply in the plays of language.9

The content analysis of literature is dependent on three significance

assumptions: the literary works is a phenomenon of communicating a hidden

message which inside contains valuable substance for audience. The kind of

this study epistemologically, constitutes mostly the positivism research. The

analysis is applied on principles; objectivity, systematic, and generalization.

Realizing the objectivity through a building of theory or construct of a sharp

9 Nyoman Kutha Ratna,Teori, Metode, dan Teknik Penelitian Sastra, (Yogyakarta: Pustaka Pelajar, 2004), p. 64 21

analysis systematically means the apparent steps and the generalization

through contexts of literature massively to gain the inference.

Almost the content analysis contains the qualitative data which consulates

with a particular theory. So that, the requirements of literary works have to

comprise about values and moral, religious message for developing the lives.

The procedures of content analysis are to include the following stages: a) a

literary work is analyzed systematically and combines with the relevant

theory; b) the text is diagnosed and categorized to be units of analysis; c) the

work ought to dedicate a message of lives; d) the process of analysis is

dependent on the description, and; e) it is analyzed qualitatively.10

c. Domain of Content Analysis

One of content analysis goals is catching the meaning of literary works.

Among the functions of literary works are to build right and wide

understanding, increase the human’s standards of lives. It due to an attached

assumption that literary works is to uncover and reveal the moral messages

and values. The item of delivering moral messages and values is used to be

explicitly, because the author never is similar with the politician who has a

work agitating his ambitions.

The content analysis can be applied elastically, the researcher might use

the other approaches such the philosophical, the historical and the religious

approach. Through the religious approach, the researcher will be able to shoot

the spiritual aspects of the works at deeper. The religiosity and the literary 22

work are formed in smooth expressions which stressed by the researcher as a

focus.

The materials of content analysis study are often imposed in literary works

dealing with public’s interest, prophetic and doctrinal issues. The kind of

works voices the nobility of moral values. These works are written the

religious literary work, the philosophical literary work, and the advised

literary work.

C. Ideology

H. First of all, ideology can refer to a

systematic body of ideas articulated by a particular group of people. For example, we

could speak of ‘professional ideology’ to refer to the ideas which inform the

practices of particular oppress ional groups. We could also speak of the ‘ideology of

the labor party’. Here we would be referring to the collection of political, economic

and social ideas, which inform the aspirations, and activities of the party.

I. A second definition suggests a

certain masking, distortion, concealment. Ideology is used here to indicate how some

cultural texts and practices present distorted images of reality. They produce what is

called ‘false consciousnesses. Such distortions, it is argued, work in the interest of

the powerful against the interests of the powerless. Using this definition, we might

speak of capitalist ideology.

J. A third definition of ideology

(closely related to and in some ways dependent on, the second edition) uses the term

10 Jabrohim ed. Metodologi Penelitian Sastra, (Yogyakarta: Graha Widia, 2001), p.156 23 to refer to ‘ideological forms’. This usage is intended to draw attention to the way in which texts (television fiction, pop song, novels, feature films, etc.) always present a particular image of the world. This definition depends on a notion of society as conflict rather than consensual. Texts are said to take sides, consciously or unconsciously, in this conflict. The German playwright Bertolt Brecht summarizes the point: Good or bad, a play always include an image of the world ...There is no play and no theatrical performance which does not in some way affect the dispositions and conceptions of the audience.

K. A fourth definition is one that was very influential in the 1970s and early 1980s. It is definition of ideology developed by the French Marxist philosopher Louis Althusser. Ideology is encountered in the practices of every day life and not simply in certain ideas about everyday life.

L. A fifth definition of ideology is one associated with the early work of the French cultural theorist Roland Barthes. He argues that ideology operates mainly at the level of connotations, the secondary often unconscious meanings that texts and practices carry, or can be made to carry.

Ideology (or ‘myth’ as Barthes himself calls it) is the terrain on which takes places a hegemonic struggle to restrict connotations, to fix particular connotations, to produce new connotations.

M. Here the writer uses the third definitions of ideology because Dan Brown when represent Opus Dei is intended to 24

draw attention to the way in which texts (television fiction, pop songs, novels,

feature films, etc) made the negative image.11

D. Opus Dei

Opus Dei in Latin word it means “the work of god”, officially be grouped

as the only “representative of church (prelature) personally” in catholic church, it

means the leader Opus Dei at present time is occupied by bishop Javier Echevaria

Rodriguez who has privilege toward Opus Dei members in cases dealt with internal

life of Opus Dei , while for the cases which dealt with catholic sect generally, Opus

Dei members should be obedient under bishop locally privilege however, usually

Opus Dei is viewed as a part of victory decade organization and the organization

outside of church catholic in twenty century. Opus Dei gain success internationally

at period of Vatican board.12

Opus Dei is founded on October 2nd, 1928 by Jose Maria Escriva which has

teaching essence to purify of life daily for adherent that practice of bible and church

wholly.13

In the meaning that life of anyone to be pure not always in church and to

know god, anyone can through in anywhere and any profession they have. Besides

that Its teaching are encourage to promote their faith through their professional

11 John Storey, Cultural Theory and Popular Culture, (Pearson Education Limited, 2001), pp. 2 - 5 12 John L. Allen, Jr, Opus Dei, (Jakarta: Pustaka Alvabet, 2007), p. 3 13 Ibid., p. 20-21 25 work and their everyday lives. Opus Dei describes itself as “a personal prelature of the catholic church that helps people seek holiness in their work and ordinary activities”. In other words, they try to help others through their regular work and their day-today life.

There are three types of members of Opus Dei – numeraries, associates and supernumeraries. Associates and numeraries make up about 25% to 30% of members. They are celibate, live with other members and, on occasion, practice corporal mortification- the most controversial of Opus Dei traditions. Corporal mortification is the practice of physically enduring a minor amount of suffering.

Some of the celibate members of Opus Dei sometimes practice traditional catholic penance such as using the cilice ( a light metal chain with prongs which is worn round the thigh) and the discipline (a woven cotton strap). These are practices which Opus Dei states Catholics have used for centuries. The Opus Dei website states the motivation for these voluntary penance is to imitate Christ and to join him in his redemptive sacrifice (cf. Matthew16:24), and that they can also be a way to suffer in solidarity with the many poor and deprived people in the world. The majority of Opus Dei members are supernumeraries. They account for around 70-

75% of members and they are usually non –celibate, married manor women structure. The fact that Opus Dei was designated a personal prelature in 1982 by pope john Paul II has meant that some critics have referred to its position as being similar to that of a “church within the church”. Admittedly this is a unique position to be in – it is the only personal the Catholic Church. However Opus Dei members argue that this unique position does not in any way mean that its members are held 26 in a specifically high regard by the Vatican, or given any special treatment.

Personal prelature is a canonical term meaning that the jurisdiction of the Catholic

Church over Opus Dei covers the member of Opus Dei rather than a geographical area like a diocese. A personal prelature operates in a very similar way to religious order; however, there are no geographical limits, and its member are lay people rather than monks or nuns, Those Catholics who belong to Opus Dei also continue to be part of the congregation at their local church. Unlike members of religious orders, the members of join Opus Dei by means of private contracts and not vows.

In order to join a member must ask to do so, and they must also be convinced that they have received a vocation. Opus Dei is seen by many to be a fairly wealthy organization. Members have to donate a significant part of their income to Opus

Dei. It is a decentralized organization and does not publish its general accounts so it is difficult to be precise over the state of its finances. The organization has sponsored a network of institutions across the UK, such as Netherhall House and

Keltson Club for boys in Wandsworth. Some estimates put the number of centers and charitable ventures owned by Opus Dei at more than twenty-five.

History of Opus Dei as follows: in the year 1928, Josemaria Escriva’, a 26- year-old Spanish priest, creates Opus Dei. His vision is to extend the Sunday religiosity of working people into their everyday lives. He is initially seen as a heretic by the church hierarchy.

In the year 1933 The first Opus Dei center opens in Madrid, an academy teaching law and architecture. In the year 1936, the Spanish civil war unleashes anti-clerical persecution and Escriva goes into hiding. In the year 1939, Escriva 27 supports General Franco’s victory and starts to proselytize throughout Spain. In the year 1946 Opus Dei extends to Britain, Portugal and Italy. Escriva regularly visits

Britain and calls it a “crossroads of the world”. In the year 1950, Opus Dei secretive constitution is published. It states: “No one must reveal to anyone that they themselves belong to Opus Dei.” Opus Dei is given final and complete approval by Pope XII. In the year 1975, Escriva dies, leaving behind a thriving and affluent movement with about 60,000 members. In the year 1981, Revelations in

The Times about Opus Dei’s practices, such as corporal mortification, prompt

Cardinal Basil Hume to announce he is against the recruitment of members into

Opus Dei who under 18 in Britain. In the year 1982, Pope John Paul II establishes

Opus Dei as a personal prelature, confirming its growing status in the Catholic

Church. In the year 2002, John Paul II canonizes the founder of Opus Dei,

Josemaria Escriva de Balaguer, in a ‘fast track’ process only 27 years after his death. Thousand of supporters pack St Peter’s Square for the canonization. In the year 2003, The Da Vinci Code is published. In the year 2006, Opus Dei uses the movie to promote its work. A website competition offers the chance to meet a genuine Opus Dei member. 28

CHAPTER III

RESEARCH FINDING

A. Data Description

In this chapter the writer attempts to describe the facts in this novel, which are formed into

some lists that consist of representation of Opus Dei contained in Dan Brown’s “The Da Vinci

Code” as follows:

1. The list of negative representation of Opus Dei in Dan Brown’s “The Da Vinci Code"

No. Corpus chapter/ page 1. A voice spoke, chillingly close. ‘Do not move.’ Prologue/p. 17

Prologue P17- 2. Only fifteen feet away, outside the sealed gate, the mountainous 18 silhouette of his attacker stared through the iron bars. He was broad and tall, with ghost-pale skin and thinning white hair. His irises were pink with dark red pupils. The albino drew a pistol from his coat an aimed the barrel through the bars, directly at the curator. ‘You should not have run.’ His accent was not easy to place. ‘Now tell me where it is.’

‘You are lying’ the man stared at him, perfectly immobile except for Idem 3. the glint in his ghostly eyes. ‘You and your brethren possess something that is not yours.’

‘Tonight the rightful guardians will be restored. Tell me where it is 4. hidden, and you will live.’ The man leveled his gun at the curator’s head. ‘Is it a secret you will die for?’ Idem The man tilted his head, peering down the barrel of his gun.

When the curator had finished speaking, his assailant smiled smugly. ‘Yes. This is exactly what the others told me.’ Idem 5. ‘I found them, too, ’the huge man taunted. ‘All three of them. They confirmed what you have just said.’ The attacker aimed his gun again. ‘When you are gone, I will be the Idem 6. only one who knows the truth.’ Idem 7. The gun roared, and the curator felt a searing heat as the bullet lodged in his stomach. He fell forward……struggling against the pain. Slowly, Sauniere rolled over and stared back through the bars at his attacker. Idem 8. The man was now taking dead aim at sauniere’s head.

The man glanced down at his weapon, looking almost amused. He reached for a second clip, but then seemed to reconsider, smirking Idem 29

9. calmly at sauniere’s gut. ‘My work here is done’ Idem 10. “One mile away, the hulking albino named Silas limped through the front gate of the luxurious residence on Rue La Bruyere. The spiked cilice belt that he wore around his thigh cut into his flesh, and yet his soul sang with satisfaction of service to the Lord.” C2/P.27 11. His red eyes scanned the lobby as he entered the residence.

Silas knew the information he had gleaned from his victims would come as a shock.

The knots were caked with dried blood. Idem 12. C2/P.28 13. Finally, he felt the blood begin to flow.

C2/P.30 14. He whipped it over his shoulder again, slashing at his flesh.

All true followers of the way wore this device- a leather strap, Idem 15. studded with sharp metal barbs that cut into the flesh as a perpetual reminder of Christ’s suffering. C2/ p. 30 16. Two months ago, an Opus Dei group at a Midwestern university had been caught drugging new recruits with mescaline in an effort to Idem induce a euphoric state that neophytes would perceive as a religious experience. Another university student had used his barbed cilice belt more often than the recommended two hours a day and had given himself a near lethal infection. In Boston not long ago, a disillusioned Chapter 5 / P.51 17. young investment banker had signed over his entire life savings to Opus Dei before attempting suicide.

Of course, the ultimate embarrassment had been the widely publicized trial of FBI spy Robert Hanssen, who, in addition to being a prominent member of Opus Dei, had turned out to be a sexual deviant, his trial uncovering evidence that he had rigged hidden video cameras in his own bedroom so his friends could watch him having sex with his wife. ‘Hardly the past time of a devout Catholic,’ the judge had noted. Chapter 5 / P51 ‘Does God’s work necessarily include vows of chastity, tithing and 18. atonement for sins through self-flagellation and the cilice?’ “Many call Opus Dei a brainwashing cult,’ reporters often challenged. ‘Others call you an ultraconservative Christian secret society. Which are you?’

She had been shocked to learn that female numeraries were forced to clean the men’s residence halls for no pay while the men at were at mass; women slept on hardwood floors, while the men had straw mats; and women were forced to endure additional requirements of corporal mortification…all as added penance for original sin.

Drying his wounds, he donned his ankle-length, hooded robe. It was plain, made of dark wool, accentuating the whiteness of his skin and C7/P68 hair. Tightening the rope tie around his waist, he raised the hood over his head and allowed his red eyes to admire his reflection in the mirror. 30

19. The wheels are in motion.

Knowing he was alone in the great church, Silas untied his cloak and slipped it off his body. As he removes it, he felt a sting as the wool fibers stuck to the fresh wounds on his back. 54/chapter 5 His blood pounded as he knelt down before it. Raising his pale bare arm, he reached inside. 20. His broad, pale back was soaked with blood-red slashes. Not only had Silas killed the only four people who knew where the keystone was hidden, he had killed a nun inside Saint-sulpice.

Silas lay prone on the canvas mat in his room, allowing the lash P228/C39 wounds on his back to clot in the air. Our battle, like all battles, will take sacrifice. 21. Winding down narrow hallways. Silas snaked through a kitchen, past terrified workers, who left to avoid the naked albino as he knocked P.266/C.46 over bowls and silverware, bursting into a dark hallway near the boiler room. 22. As if some kind of demon were controlling his body, the boy walked to the kitchen and grasped a butcher’s knife. Without a word, the boy stabbed him in the back. C.46/P.266 The girl found herself pummeled to within inches of her life.

23. A ghost, they would say, their eyes wide with fright as they stared at his white skin. A ghost with the eyes of a devil! C. 96/ P 516

C10/P.84

25. C10/P85

26. Idem

B. Data Analysis

1. Opus Dei’s Members Represented as Murderer 31

The novel begins its story in the Da Vinci Code with a tragedy of murder which is done by one of the members of Opus Dei whose name is Silas. He kills Jacques Sauniere which is identified as one of members of Priory of Sion. In this tragedy Silas uses a gun to kill his victims.

The novel represents Opus Dei in the Da Vinci Code full of horrific and terrible story like murdering, kidnapping, coercion, torture, drugging, stealing, lying, brain washing and ritual of mortification.

As a member of Opus Dei, Silas is described as a person who has horrific physical appearance. He is portrayed as a man who is “broad and tall, ghost-pale skin and thinning white hair. His irises were pink with dark red pupils”. (Page 17-18) The use of broad and tall to describe his body gives a terrify description of how big his body is.

The use of ghost to describe his pale skin gives a vivid description of how pale his skin is.

Readers will only imagine a skin as pale as ghost. This goes the same with the description of his eyes and at the same time limit readers’ imagination. This description is also strengthened by another description “ghostly eyes”. Here, the novel using the word of ghostly eyes for Silas if we analyze this word so we will understand that the novel gives a bad description for Opus Dei’ member. The concept of ghostly eyes itself is very frightening and scary people is given by the novel for Silas for the purpose give negative image for Opus Dei. Those descriptions give negative image for Silas.

Besides the physical appearance, Silas’ voice is also described horrible. The novel uses the word “chillingly” to describe his voice. These words construct/build an image of emotionless and frightening. Silas has a chill voice that frightens his victims. This word also limits readers not to imagine the other thing of his voice but the voice which chillingly. This description of his voice supports his horrific physical appearance.

In his actions Silas is always describe to carry a gun. Every mission he takes there’s a gun accompanying him. He uses the gun to demolish his victims. Besides Silas, other Opus Dei members mentioned in the novel, Remy and Teabing also carry gun. This description of the three people carrying deadly weapon give negative image and dangerous image. 32

Opus Dei’s member presented as people who harm other people and even Silas is

presented as person who commits serial murder. In pursuing Holy Grail the Novel even uses the

word “monster” to describe Silas because of his physical appearance which is very scary people. It

then bring negative image to him and other member of Opus Dei. Those words used to describe

Opus Dei members construct negative, frightening and destructive image of the members.

As result readers will have certain knowledge is constructed through the negative words

the novel use. Besides that, the novel also illustrate about Silas past experience which is full of

horrible and terrible story. At that time he was born he didn’t accepted by his parents so there was

a turbulent in that family between his mother and his father and then Silas stab his father because

his father has been killed his mother.

“As if some kind of demon were controlling his body, the boy walked to the kitchen and grasped a butcher’s knife. Without a word, the boy stabbed him in the back” (C.10, p.84)

This description about Silas’ past experience is very horrible. How Opus Dei member is

presented as a person who has bad background of life. He becomes cast away in his family. And it

gives a bad image for Opus Dei member.

‘You are lying’ the man stared at him, perfectly immobile except for the glint in his ghostly eyes. ‘You and your brethren possess something that is not yours.’ (Prologue, pp. 17-18)

This a description of Silas’ eye which is very horrible and terrified when he

Wanted to kill his enemy. And it adds the negative image of Opus Dei.

2. Opus Dei as an Organization

Besides members of Opus Dei who are described negatively, the organization itself is

presented as an organization that will do anything to achieve their goal. Such as bribing and

destroying churches and everyone against them.

In order to be accepted by Vatican as a legitimate organization. Opus Dei transferred

almost one billion dollars into the Vatican bank. As we can see in this quotation:

Suspiciously, Opus Dei’s elevation occurred the same year the wealthy sect allegedly had transferred almost one billion dollars into the Vatican’s institute for 33

religious works-commonly known as the Vatican Bank-bailing it out of an embarrassing bankruptcy.

It is a description of how the action of Opus Dei is very negative which is given by the novel. Here it is explained that Opus Dei does bribing to be accepted as a legitimate prelature of church in Vatican. The organization also decides to destroy churches to reach their goal. Those actions are needed to achieve their holy grail.

On another part the novel presents that

“the sins committed today had been holy in purpose.” (C. 2, p. 27)

The word “sins” which refer to Opus Dei actions is contrasted with “holy purpose”. This builds an image that in order to gain the holy purpose the organization commit destructive action.

It once again builds a negative image of the organization.

Besides describing the image of the organization, the novel also describe the organization in relation with women. The novel explains:

[….] female numeraries were forced to clean the men’s residence halls for no pay while the men at were at mass; women slept on hardwood floors, while the men had straw mats; and women were forced to endure additional requirements of corporal mortification…all as added penance for original sin ( C. 7, p. 68)

Here the novel presents Opus Dei organization as an organization which discriminate women by saying that female were forced to clean the men’s residence, sleep in hardwood floors, and endure additional requirements of corporal mortification. All of this is taught as penance for original sin of Eve. Those descriptions are opposed with male’s description. Male are described praying at mass while women clean men’s residence; men are sleeping at straw mats while women are at hardwood floors; men do not have to go through extra mortification while women are forced to. This opposition expresses how Opus Dei discriminate women. It is another bad image of the organization.

3. Opus Dei’s Ritual

Besides organization and their members presented in the Da Vinci Code, the novel also presented the ritual of Opus Dei is very horrific and terrible. In his story it tell us that the practice in recruiting its new member using Drug 34

Two months ago, an Opus Dei group at a Midwestern university had been caught drugging new recruits with mescaline in an effort to induce a euphoric state that neophytes14 would perceive as a religious experience. (Dan Brown, p. 51)

The uses word “drugging new recruits” refers to something badly and negative but the

novel also uses “would perceive as a religious experience” it refers to something positive. So the

writer makes a conclusion Opus Dei is represented doing something negative for their purpose.

And it will construct Opus Dei as something dangerous.

Here the novel presented how Opus Dei when recruits its new member uses something

negative. He also describes that Opus Dei doing aggressive recruitment.

Besides that the action of attempting suicide is presented by Dan Brown if we have join

the Opus Dei of course it is very something negative for Opus Dei Ritual.

In Boston not long ago, a disillusioned young investment banker had signed over his entire life savings to Opus Dei before attempting suicide. (Dan Brown, p51)

Here the novel describes the ritual is full of horror by doing suicide. This representation

for public will give certain knowledge that Opus Dei ritual is very dangerous.

The Da Vinci Code makes it appear that Opus Dei members practice bloody

mortifications. Bloody mortification means doing something that hurt our self for the sake of God,

for example we can see in this portrayal in The Da Vinci code:

“One mile away, the hulking albino named Silas limped through the front gate of the luxurious residence on Rue La Bruyere. The spiked cilice belt that he wore around his thigh cut into his flesh, and yet his soul sang with satisfaction of service to the lord.

It is a description how Opus Dei Member doing something horrible and terrifying. Here it

is explained that Opus Dei’s member using cilice in their thigh. Cilice is a device- a leather strap,

studded with sharp metal barbs that cut into the flash. This aggressive attitude is conducted on

basis of serving once again; a holy purpose is done in a negative deed.

In practice of this ritual, the novel paints it full of horror story.

The Vatican prelature known as Opus Dei is a deeply devout Catholic sect that has been the topic of recent controversy due to reports of brainwashing, coercion and a dangerous practice known as ‘corporal mortification’. Opus Dei has just completed construction of

14 It is a state of tranquility 35

a $47 million National headquarters at 243 Lexington Avenue in New York City. (Dan Brown, preamble, Fact)

Here, the novel says with statement fact that Opus Dei is real organization which full of

reports of brainwashing, coercion, and practice of corporal mortification. In the beginning of this

story the novel tries to confirm that Opus Dei is real dangerous organization. So it is obvious that

novel has given negative image toward Opus Dei organization.

Here to support his story of Opus Dei full of horror and terrify he included the statement

fact in the Da Vinci Code.

C. The ideology of the novel carried about Opus Dei

In a novel The Da Vinci Code, it describes about the real organization sect Opus Dei. Inside

this novel it represents about their members, organization, and rituals.

This group is represented by certain condition of linguistic situation that gives negative image

toward it. The certain condition of linguistic situation that is used by the novel we can see in the

representation of Silas as a member of Opus Dei he is represented as a person who has “broad and tall,

ghost-pale skin and thinning white hair. His irises were pink with dark red pupils”. (Page 17-18) The

use of broad and tall to describe his body gives a terrify description of how big his body is. It then, as

Fowler and friends explained, limits readers’ visualization of Silas’ body. Readers will only imagine

how big his body and not the other. The use of ghost to describe his pale skin gives a vivid description

of how pale his skin is. It then, as Fowler and friends explained, limits readers’ visualization of Silas’

skin. Readers will only imagine a skin as pale as ghost. This goes the same with the description of his

eyes and at the same time limit readers’ imagination. This description is also strengthened by another

description “ghostly eyes” those description give negative image for Silas

Besides the physical appearance, Silas’ voice is also described horrible. The novel uses the

word “chillingly” to describe his voice. These words construct/build an image of emotionless and

frightening. Silas has a chill voice that frightens his victims. This word also limits readers not to

imagine the other thing of his voice but the voice which chillingly. This description of his voice

supports his horrific physical appearance. 36

Opus Dei’s member presented as people who harm people and even Silas is presented as person who commits serial murder. In pursuing Holy Grail the Novel even uses the word “monster” to describe Silas because of his physical appearance which is very scary people. It then bring negative image to him and other member of Opus Dei.

Those words used to describe Opus Dei members construct negative, frightening and destructive image of the members.

As result readers will have certain knowledge constructed through the negative words the novel use. Even to support its entire story, the novel makes statement fact in the preamble that saying

Opus Dei is full of controversy like this quotation:

Here, the novel says with statement fact that Opus Dei is real organization which full of reports of brainwashing, coercion, and practice of corporal mortification. In the beginning of this story the novel tries to confirm that Opus Dei is real dangerous organization. So it is obvious that the novel has given negative image toward Opus Dei organization.

Meanwhile from the other literature that the writer finds Opus Dei in Latin word it means “the work of god”, officially be grouped as the only “representative of church (prelature) personally” in catholic church, as explained in chapter II Opus Dei is a catholic institution and adheres to catholic doctrine, which clearly condemns immoral behavior, including murder, lying, stealing, and hurting people. The Catholic Church teaches that one should never do evil, even for a good purpose.

John L. Allen’s description of Opus Dei is contradictory with Brown’s. It then indicates that the novel gives a new image of that organization, a negative one (dangerous, cruel, and destructive).

This unpopular image offers new perspective of the sacred organization to the readers. Moreover, it 37 shows that the organization is a controversial one. This is what the book tries to say. Despite of positive description in several books, Opus Dei is an organization that is closely related with human deeds that sometime the deeds are corrupt. Although the purpose of Opus Dei is honorable the ways in which to gain the purpose are wrong. These are shown in the first part of this chapter which analyzes how Opus Dei gains the holy purpose. This is then the ideology of the novel in related with Opus Dei. 38

CHAPTER IV

CONCLUSION AND SUGGESTION

A. Conclusion

The novel attempts to present the real Opus Dei as something negative, destructive,

dangerous, and bad image that can be seen from its story and languages. The languages which are

involved in its story make Opus Dei Becomes an organization which is full of horrible and terrible for

the readers and public.

Throughout The Da Vinci Code, Opus Dei members represented doing something negative

like murdering, stealing, injuring people, and so on. Besides their members the novel also describe

about this organization doing something negative like Bribing, to gain the holy purpose. In related to

gender, Opus Dei described as an organization which differentiated male and female. The organization

also described as having rituals of mortification to hurt oneself for the sake of god.

The negative descriptions of Opus Dei emerge an ideology that although the purpose of the

organization is honorable. Those who are the members of the organization choose a wrong way to gain

the purpose. It then creates a very destructive, cruel, and dangerous organization.

B. Suggestion

Analyzing a novel must be based on the facts within; sometimes the novel’s writer does not

directly show his ideology. So, we have to observe more seriously, in order to catch it as good as

possible. The role of the approach and theory should be match with the analysis, and the novel texts

must be understood as good as possible to make easy the writer in the research.

Coincidently, this research is dealing with the representation, which analyzes the language’s

element is used to represent it. In the novel, there are some description of real Opus Dei which

performed the organization’s activities. 39

So we can understand in these representation of Opus Dei have many things negative from the actions, behaviors, and nature of Opus Dei itself. Moreover, the novel presented bad image toward

Opus Dei.