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Mons. Álvaro Del Portillo, Nella Vita Dell'opus

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Mons. Álvaro Del Portillo, Nella Vita Dell'opus NEL CENTENARIO DELLA NASCITA DI MONS. ALVARO DEL PORTILLO VIR FIDELIS MULTUM LAUDABITUR (PROV. 28:20) Mercoledì 12 marzo 2014 Mons. Álvaro del Portillo, nella vita dell’Opus Dei John F. Coverdale PROVISORY TEXT Anyone with even a superficial knowledge of the history of Opus Dei will immediately recognize that in 45 minutes it is impossible to do justice to Alvaro del Portillo’s unique role in that story. At best we can hope to touch on the principal themes and to highlight a few of his contributions. In attempting to do that, I will adopt a mixed chronological/thematic approach, dividing his life into major periods and exploring the principal topics that characterize each period. To begin at the beginning, nothing suggests that during the year between his joining Opus Dei and the outbreak of the Spanish Civil War St. Josemaría singled out Alvaro for a special role in Opus Dei. He was obviously a talented young man who was beginning to develop a deep interior life, but the same could be said of other people who comprised Opus Dei at the time. During the months St Josemaría spent crowded into a small room in the Legation of Honduras with other members of the Work, Juan Jiménez Vargas was the person with whom he spoke most frequently and intimately. During that period, however, the Founder had ample opportunities to talk with Alvaro and to come to appreciate that there was something special about his faith, his unwavering cheerfulness, and his commitment to God in Opus Dei. In the year and a half between the time when St. Josemaría left the legation and the end of the war, he gradually focused more and more on Alvaro as a key collaborator. The 1/17 most obvious indicator of this is his beginning to refer to him as “Saxum,” but we may be reading too much back into the use of that appellation. He did not apply it only to del Portillo. To the best of my knowledge the first time he used it in writing was in a letter addressed jointly to del Portillo and Vicente Rodríguez Casado dated February 13, 1939. At the end of June, 1939 writing to Álvaro, Vicente, and Eduardo Alastrue he applied the term to all : “I know that you are behaving well and that I have in the three of you three rocks. Saxum!” It is true that during the first half of 1939 he used the term Saxum several times in writing to del Portillo alone and that he described his hopes for his long and fruitful service to God in the Work. To determine the exact significance of all of this, it would be necessary to review Escrivá’s correspondence for this period with other members of the Work to determine how distinctive his treatment of Alvaro actually was. Whatever the answer to that question, we have other indications of St. Josemaría’s increasing confidence in del Portillo. He began to look to him for advice, for instance on the delicate question of asking his mother and sister to take charge of the housekeeping in the residence Opus Dei hoped to reopen in Madrid at the end of the war. He also shared with him, as he did with Juan Jiménez Vargas, intimate details of his own interior life. Walking along the banks of the Arlazon River he told him that for many days he had been dwelling in the wound of Christ’s right hand, noticing the flow of His blood and being purified by Our Lord. The Founder also came to realize that Alvaro’s unwavering dedication and enthusiasm made him someone he could count on to help other members of the Work. In January 1939, for instance, he wrote to him: “These days I have been insistently asking our Lord that he give back their enthusiasm for the things of the Work to those members of our family who perhaps do not feel it now. Help me to ask for this and to achieve it.” Del Portillo’s demobilization in September 1939 marked the beginning of his close collaboration with St. Josemaría in the development and governing of Opus Dei. In October 1939, Escrivá named him Secretary-General of Opus Dei. This appointment, which was the beginning of his formal collaboration with St. Josemaría in the government of Opus Dei, made him its second-ranking authority. 2/17 As Secretary-General he was in charge in Madrid whenever the Founder was away. In the early 1940s, that was about 1/3 of the time. Whatever issues needed to be resolved, Álvaro’s guiding principle was to do what Escrivá would do if he were present. When he was uncertain what the Founder’s answer would be he responded, “I’ll get back to you. I’m going to ask the Father.” In the immediate post-war years Alvaro also played a leading role in the financial affairs of Opus Dei and with setting up and furnishing new centers. The Work’s rapid expansion was favored by the fact that, unlike the advisors who had suggested closing DYA because it was not financially viable, he enthusiastically supported the Founder’s plans for opening new centers whose cost far exceeded Opus Dei’s limited resources. During these years, Del Portillo also bore along with the Founder the full brunt of the calumnies against the Work. On a number of occasions when Escrivá was unavailable, Alvaro had to deal with ecclesiastical authorities who were troubled by accusations that reached them. His calm and obvious good faith more than once contributed to calming the waters. Alvaro was the first person to whom St. Josemaría entrusted the task of giving spiritual guidance to other members. He also frequently headed up trips to outlying cities to spread Opus Dei’s message and to give support and formation to new members. As we all know, Alvaro was the first member whom St. Josemaría asked if he would be willing to be ordained. He was also the person to whom St. Josemaría turned when it became necessary to obtain the Holy See’s nihil obstat for the diocesan erection of the Priestly Society of the Holy Cross. After helping the Founder draw up the necessary papers, he cheerfully agreed to go to Rome and carry out the necessary negotiations. He was a layman in an environment in which an archbishop was nobody, but he carried out quickly and effectively a mission which was crucial to the development of Opus Dei. These specific tasks that don Alvaro carried out in these early years contributed greatly to the development of Opus Dei. At least as important, however, is the fact that his complete availability, full identification with the spirit of the Work, and confidence in 3/17 the Work’s divine origin provided the Founder with the support he needed. We may mistakenly think of St. Josemaría as a pillar of steel who needed only God’s grace and his own strength of character to stand up to the many difficulties he had to face. That is, however, false. He was indeed a holy man with a strong character, but he also needed human affection and support. He got them from many people, including from Bishop Eijo y Garay, but above all from don Alvaro. Bishop Echeverría has testified that he often observed how the Founder and don Alvaro helped each other “mutually, infecting each other with good humor and especially with the conviction that God does not abandon his creatures.” His ordination in 1944 begins a new chapter in del Portillo’s contributions to the history of Opus Dei. He became even more deeply involved in giving spiritual direction both to members of the Work and to young people who came into contact with its apostolates. He also contributed to their formation with meditations, retreats, and classes, as well as with his example. His most important service from the time of his ordination until the death of St. Josemaría may well be the one about which we know least, namely his service as his confessor and companion. The very special graces which God gave to Escrivá demanded a confessor who himself had a deep interior life, someone whose spiritual life was in harmony with his own and who had the intelligence and humility to guide him both in day- to-day events and in reacting to the mystical graces God gave him. In St. Teresa of Avila’s autobiography we see how difficult it can be to find such a confessor. St. Josemaría found such a confessor in don Álvaro who was constantly at his side and gave him advice not only in confession but whenever he thought it necessary. He brought to this task immense affection and veneration for Escrivá and a clear conviction of Escrivá’s unique role as founder. But he also brought to it the fortitude needed to make whatever demands were necessary to the point of provoking Escriva’s comment “Thank you, Lord, for putting at my side my son Álvaro who loves me so much that he doesn’t overlook anything.” 4/17 Along with Jose Luis Muzquiz and Jose Maria Hernandez de Garnica, don Alvaro developed a style of being a priest of Opus Dei. St. Josemaría is of course a model for priests of Opus Dei, but these three had to show how his example could be imitated by priests who were not the Founder and did not have his character and temperament. This, it seems to me, is the significance of the well-known anecdote about St.
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