Josemaría Escrivá

and controversy, both within the Catholic Church and in the worldwide press.[8][9] Several independent jour- nalists who have investigated the history of Opus Dei, among them Vatican analyst John L. Allen, Jr., have argued that many of these accusations are unproven or have grown from allegations by enemies of Escrivá and his organization.[8][10][11][12] Cardinal Albino Luciani (later Pope John Paul I),[13] John Paul II, Benedict XVI, Francis, and many Catholic leaders have strongly en- dorsed Escrivá's teaching on the universal call to holiness, the role of laity, and sanctification of work.[14] Accord- ing to Allen, among Catholics Escrivá is “reviled by some and venerated by millions more”.[8]

1 Biography Coat of arms of Josemaría Escrivá 1.1 Early life Saint Josemaría Escrivá de Balaguer (9 January 1902 – 26 June 1975; also known as José María or Jose- José María Mariano Escrivá y Albás was born to José maría Escrivá de Balaguer y Albás, born José María [1] Escrivá y Corzán and his wife, María de los Dolores Al- Mariano Escriba Albás ) was a Roman Catholic priest bás y Blanc on 9 January 1902, in the small town of from Spain who founded Opus Dei, an organization of Barbastro, in Huesca, Aragon, Spain, the second of six laypeople and priests dedicated to the teaching that every- children and the first of two sons. José Escrivá was a mer- one is called to holiness and that ordinary life is a path to chant and a partner in a textile firm which eventually went sanctity. He was canonized in 2002 by Pope John Paul II, bankrupt, forcing the family to move in 1915 to the city who declared Saint Josemaría should be “counted among of Logroño, in the northern province of La Rioja, where the great witnesses of Christianity.”[2][3][4] he worked as a clerk in a clothing store.[15] Young Jose- Escrivá gained a doctorate in civil law at the Complutense maría first felt that “he had been chosen for something”, University of Madrid and a doctorate in theology at the it is reported, when he saw footprints left in the snow by Lateran University in Rome. His principal work was the a monk walking barefoot.[16][17] foundation, government and expansion of Opus Dei. Es- With his father’s blessing, Escrivá prepared to become a crivá's best-known publication was The Way, which has priest of the Catholic Church. He studied first in Logroño been translated into 43 languages and has sold several [5] and then in Zaragoza, where he was ordained as deacon million copies. on Saturday, 20 December 1924. He was ordained a Escrivá and Opus Dei have aroused controversy, primar- priest, also in Zaragoza, on Saturday, 28 March 1925. ily revolving around allegations of secrecy, elitism, cult- After a brief appointment to a rural parish in Perdiguera, like practices within Opus Dei, and political involve- he went to Madrid, the Spanish capital, in 1927 to study ment with right-wing causes, such as the dictatorship law at the Central University. In Madrid, Escrivá was of General Franco in Spain (1939–1975).[6][7] After his employed as a private tutor and as a chaplain to the Santa death, his canonization attracted considerable attention Isabel Foundation, which comprised the royal Convent of

1 2 2 PERSONALITY AND ATTITUDES

Santa Isabel and a school run by the Little Sisters of the Lady of the Angels”), thought to date from the 11th cen- Assumption.[18] tury. Escrivá recovered and, as the head of Opus Dei in the 1960s and 1970s, promoted and oversaw the de- sign and construction of a major shrine at Torreciudad. 1.2 Mission as the founder of Opus Dei The new shrine was inaugurated on 7 July 1975, shortly after Escrivá's death, and to this day remains the spiri- A prayerful retreat helped him to further discern what he tual center of Opus Dei, as well as an important destina- considered to be God’s will for him, and, on 2 October tion for pilgrimage.[23] By the time of Escrivá’s death in 1928, he “saw” Opus Dei (English: Work of God), a way 1975, the members of Opus Dei numbered some 60,000 by which Catholics might learn to sanctify themselves in 80 countries.[24] As an adult, Escrivá suffered from through their secular work. According to John Paul II’s type 1 diabetes[25] and, according to some sources, also decree on Escrivá's “cause of canonization”, which con- epilepsy.[26] tains a condensed biography of Escrivá, extquotedbl[t]o In 1950, Escrivá was appointed an Honorary Domes- this mission he gave himself totally. From the beginning tic Prelate by Pope Pius XII, which allowed him to use his was a very wide-ranging apostolate in social environ- the title of Monsignor. In 1955, he received a doctor- ments of all kinds. He worked especially among the poor ate in theology from the Pontifical Lateran University in and the sick languishing in the slums and hospitals of Rome.[21] He was a consultor to two Vatican congrega- [19] Madrid.” tions (the Congregation for Seminaries and Universities During the Spanish Civil War, Escrivá fled from Madrid, and the Pontifical Commission for the Authentic Inter- which was under republican control, via Andorra and pretation of the Code of Canon Law) and an honorary France, to the city of Burgos, held by the nationalist member of the Pontifical Academy of Theology. The forces of General Francisco Franco.[20] After the war Second Vatican Council (1962–65), was to confirm fun- ended in 1939 with Franco’s victory, Escrivá was able damental aspects of the spirit of Opus Dei to the Coun- to resume his studies in Madrid and complete a doctorate cil’s teachings on the universal call to holiness, the role in law, for which he submitted a thesis on the historical of the laity and the importance of the Mass as the center jurisdiction of the Abbess of Santa María la Real de Las and root of Christian life.[27] [21] Huelgas. In 1948 Escrivá founded the Collegium Romanum Sanc- The Priestly Society of the Holy Cross, attached to Opus tae Crucis (Roman College of the Holy Cross), Opus Dei, was founded on Sunday, 14 February 1943. Escrivá Dei’s educational center for men, in Rome. In 1953 he moved to Rome in 1946. The decree of his cause of can- founded the Collegium Romanum Sanctae Mariae (Ro- onization states that “in 1947 and on Monday, 16 June man College of Saint Mary) to serve the women’s branch. 1950, he obtained approval of Opus Dei as an institution (These institutions are now fused into the Pontifical Uni- of pontifical right. With tireless charity and operative versity of the Holy Cross.) Escrivá also established the hope he guided the development of Opus Dei throughout University of Navarre, in Pamplona, and the University the world, activating a vast mobilization of lay people ... of Piura (in Peru), as a secular institutions affiliated with He gave life to numerous initiatives in the work of evan- Opus Dei. When Escrivá died on 26 June 1975, aged gelization and human welfare; he fostered vocations to 73, Opus Dei covered five continents and had more than the priesthood and the religious life everywhere... Above 60,000 members from 80 nationalities. all, he devoted himself tirelessly to the task of forming Three years after Escrivá died, the then Cardinal Albino [19] the members of Opus Dei.” Luciani (later Pope John Paul I) celebrated the originality of his contribution to Christian spirituality.[13] 1.3 Later years

According to some accounts, at the age of two he suffered from a disease (perhaps epilepsy[22]) so severe that the doctors expected him to die shortly, but his mother had 2 Personality and attitudes taken him in arms to Torreciudad, where the Aragonese locals venerated a statue of the Virgin Mary (as “Our 2.2 Towards God 3

2.1 Attitudes in general extquotedbl, John L. Allen, Jr. writes after watching some films on the founder of Opus Dei in 2005, “is his effervescence, his keen sense of humor. He cracks jokes, One of the persons who knew Escrivá most was the makes faces, roams the stage, and generally leaves his au- Bishop of Madrid, where Opus Dei was founded, Bishop dience in stitches in off-the-cuff responses to questions Leopoldo Eijo y Garay, for Escrivá would visit and re- from people in the crowd.”[31] port to him quite frequently and the two established very strong bonds of friendship. In a 1943 report to Rome, Critics, such as Spanish architect Miguel Fisac, who was the bishop stated: “The distinctive notes of his charac- one of the earliest members of Opus Dei and who re- ter are his energy and his capacity for organization and mained close to Escrivá for nearly twenty years before government; with an ability to pass unnoticed. He has breaking with him and Opus Dei, have given a very dif- shown himself most obedient to the Church hierarchy -- ferent picture of Escrivá as a pious but vain, secretive, and one very special hallmark of his priestly work is the way ambitious man, given to private displays of violent tem- he fosters, in speech and in writing, in public and in pri- per, and who demonstrated little charity towards others [32] vate, love for Holy Mother Church and for the Roman or genuine concern for the poor. According to British Pontiff.” Bishop Eijo y Garay wrote to the Jesuit Provin- journalist Giles Tremlett, “biographies of Escrivá have cial of Toledo, Carlos Gomez Martinho, S.J. in 1941: produced conflicting visions of the saint as either a lov- “Fr. Escrivá is an exemplary priest, chosen by God for ing, caring charismatic person or a mean-spirited, ma- [33] apostolic enterprises; humble, prudent, self-sacrificing in nipulative egoist”. French historian Édouard de Blaye work, docile to his bishop, of outstanding intelligence and has referred to Escrivá as a “mixture of mysticism and [34] with a very solid spiritual and doctrinal formation.” Eijo ambition”. y Garay told a leader of the Falange that extquotedbl[T]o think that Fr. Josemaría Escrivá is capable of creating anything secret is absurd. He is as frank and open as a 2.2 Towards God child! extquotedbl 2.2.1 Prayer Viktor Frankl, an Austrian psychiatrist and neurologist, founder of extquotedbllogotherapy extquotedbl, and a On the centennial of Escrivá's birthday, Cardinal Nazi concentration camp survivor, met Escrivá in Rome Ratzinger (who became Pope Benedict XVI) com- in 1970 and later wrote of “the refreshing serenity which mented: “I have always been impressed by Josemaría Es- emanated from him and warmed the whole conversa- crivá's explanation of the name 'Opus Dei': an explana- tion”, and “the unbelievable rhythm” with which his tion ... gives us an idea of the founder’s spiritual pro- thought flowed, and finally “his amazing capacity” for get- file. Escrivá knew he had to found something, but he ting into “immediate contact” with those he was speaking was also conscious that what he was founding was not his to. Frankl went on: “Escrivá evidently lived totally in own work, that he himself did not invent anything and the present moment, he opened out to it completely, and that the Lord was merely making use of him. So it was gave himself entirely to it.”[28] At the end of the meet- not his work, but Opus Dei (God’s Work). [This] gives ing, Frankl whispered to the translator: “This man is a us to understand that he was in a permanent dialogue, a spiritual atomic bomb.”[29] real contact with the One who created us and works for According to Álvaro del Portillo, who was Escrivá's clos- us and with us... If therefore St Josemaría speaks of the est collaborator for many years, there was one basic qual- common vocation to holiness, it seems to me that he is ity of Escrivá “that pervaded everything else: his dedi- basically drawing on his own personal experience, not of cation to God, and to all souls for God’s sake; his con- having done incredible things himself, but of having let stant readiness to correspond generously to the will of God work. Therefore a renewal, a force for good was God.”[30] Paul VI summarized his view of what he called born in the world even if human weaknesses will always the “extraordinariness” of Escrivá's sanctity in this way: remain.”[35] “He is one of those men who has received the most In his canonization homily, Pope John Paul II described charisms (supernatural gifts) and have corresponded most Escrivá as “a master in the practice of prayer, which he generously to them.” considered to be an extraordinary 'weapon' to redeem the “The first impression one gets from watching Escrivá 'live' world...It is not a paradox but a perennial truth; the fruit- 4 2 PERSONALITY AND ATTITUDES

nity of God’s children. God’s sons and daughters should live for the purpose, to serve Him alone: Deo omnis glo- ria! All the glory to God![38][39] During the thanksgiving Mass for the canonization of St. Josemaría, John Paul II, said: “In the Founder of Opus Dei, there is an extraordinary love for the will of God. There exists a sure criterion of holiness: fidelity in accomplishing the divine will down to the last conse- quences. For each one of us the Lord has a plan, to each he entrusts a mission on earth. The saint could not even conceive of himself outside of God’s plan. He lived only to achieve it. St Josemaría was chosen by the Lord to an- nounce the universal call to holiness and to point out that daily life and ordinary activities are a path to holiness. One could say that he was the saint of ordinary life.”[40] Not all Catholic commentators, however, were equally impressed by Escrivá's spirituality. For instance, the Swiss theologian Hans Urs von Balthasar wrote in an ar- ticle from 1963 that Escrivá's The Way provided an “in- sufficient spirituality” to sustain a religious organization and that the book was hardly more than “a little Span- ish manual for advanced Boy Scouts extquotedbl.[41] Von Balthasar also questioned the attitudes towards prayer re- flected in The Way, declaring that Escrivá's approach to Benedict XVI blessing a statue of the founder of Opus Dei at an prayer outside wall of St. Peter’s Basilica in the Vatican.

moves almost exclusively within the circle fulness of the apostolate lies above all in prayer and in of the self, of a self that must be great and intense and constant sacramental life.” In John Paul II’s strong, equipped with pagan virtues, apostolic Decree of Canonization, he refers to the five short prayers and Napoleonic. That which is most necessary, or aspirations of Escrivá through which “one can trace which is the contemplative rooting of the Word the entire life story of Blessed Josemaría Escrivá. He “on good soil” (Matthew 13:8), that which con- was barely sixteen when he began to recite the first two stitutes the aim of the prayers of the saints, of aspirations [Domine, ut videam!, Lord, that I might see! the great founders, the prayer of a Foucauld, is and Domina, ut sit!, Lady, that it might be!], as soon as something one will search for in vain here.[41] he had the first inklings of God’s call. They expressed the burning desire of his heart: to see what God was asking of him, so that he might do it without delay, lovingly fulfill- Von Balthasar repeated his negative evaluation of The ing the Lord’s will.[36] The third aspiration [Omnes cum Way during a television interview in 1984.[42] Similar Petro ad Iesum per Mariam!, All together with Peter to criticism of Escrivá's spirituality has been echoed by Jesus through Mary!] appears frequently in his writings other commentators: for instance, according to Ken- as a young priest and shows how his zeal to win souls for neth L. Woodward, a journalist who specializes on the God went hand in hand with both a firm determination to Catholic Church, “to judge by his writings alone, Es- be faithful to the Church and an ardent devotion to Mary, crivá's was an unexceptional spirit, derivative and often the Virgin Mother of God. Regnare Christum volumus! banal in his thoughts, personally inspiring, perhaps, but We want Christ to reign!:[37] these words aptly express devoid of original insights”, whose book The Way reveals his constant pastoral concern to spread among all men “a remarkable narrowness of mind, weariness of human and women the call to share, through Christ, in the dig- sexuality, and artlessness of expression.”[43] 2.3 Towards the Virgin Mary 5

2.2.2 Towards the liturgy even brought back icons as presents for Pope Paul VI and Monsignor Angelo Dell'Acqua (then the substitute to the Escrivá conceived the Mass as the “Source and summit Vatican Secretary of State), whom he had informed of of the Christian’s interior life,” a terminology which was the trip beforehand.[50] later used by the Second Vatican Council.[16] According to Giovanni Battista Re, Prefect of the Congregation for 2.2.3 Mortification Bishops, “St. Josemaría strove with all his strength to make the Eucharist the center of his life... For him, Je- Escrivá taught that “joy has its roots in the form of a sus was not an example to imitate from afar, an abstract cross”, and that “suffering is the touchstone of love”, moral ideal, but his Jesus, a person we should live along- convictions which were reflected in his own life.[51] He side continuously.” practiced corporal mortification personally and recom- Escrivá strove to follow whatever was indicated by the mended it to others in Opus Dei. In particular, his en- competent authority regarding the celebration of Mass thusiasm for the practice of self-flagellation has attracted and extquotedbl[h]e took all necessary steps to ensure controversy, with critics quoting testimonies about Es- that the prescriptions of Vatican II, notably in the area crivá whipping himself furiously until the walls of his cu- of the liturgy, were applied within Opus Dei.”[44] As bicle were speckled with blood.[52] Both the practice of his prayer was much integrated with the liturgy for the self-mortification as a form of penance, and the convic- past 40 years, Escrivá found the shift difficult and asked tion that suffering is part of the path to sanctity, have am- Echevarría to coach him in celebrating the new rites. Al- ple precedent in Catholic teaching and practice. Refer- though he missed the practices of the old rites, especially ring to Escrivá, John Paul II stated in Christifideles omnes: some gestures such as the kiss on the paten which showed love, he prohibited his followers to ask for any dispensa- During the Spanish Civil War he personally tion for him “out of a spirit of obedience to ecclesiastical experienced the fury of anti-religious persecu- norms... He has decided to show his love for the liturgy tion and gave daily proof of heroism in a con- through the new rite”, commented Echevarría. However, stant priestly activity seasoned with abundant when Msgr. Annibale Bugnini, Secretary of the Consil- prayer and penance. It did not take long be- ium for the Implementation of the Constitution on the fore many came to consider him a saint. When Liturgy, found out about Escrivá's difficulties, he granted the war was over many bishops invited him to Escrivá the possibility of celebrating the Mass using the preach retreats to their clergy, thereby greatly old rite. Whenever Escrivá celebrated this rite, he did so contributing to the renewal of Christian life in only in the presence of one Mass server.[45][46] Spain. Many religious orders and congrega- Monsignor Vladimir Felzmann,[47] a priest who worked tions also requested his pastoral services. At as Escrivá's personal assistant before leaving Opus Dei in the same time, God allowed him to suffer pub- 1981,[48] claimed in an interview for Newsweek that Es- lic attacks. He responded invariably with par- crivá was so distraught by the reforms introduced by the don, to the point of considering his detrac- Second Vatican Council that he and his deputy, Álvaro tors as benefactors. But this Cross was such del Portillo, “went to Greece in 1967 to see if [they] could a source of blessings from heaven that the Ser- bring Opus Dei into the Greek Orthodox Church. Escrivá vant of God’s apostolate spread with astonish- thought the [Catholic] church was a shambles and that the ing speed.[19] Orthodox might be the salvation of himself and of Opus Dei as the faithful remnant.”[49] Felzmann claims that Es- crivá soon abandoned those plans as impracticable. Mon- 2.3 Towards the Virgin Mary signor Flavio Capucci, a member of Opus Dei and the postulator of the cause for Escrivá's canonization, de- Pope John Paul II stated on Sunday, 6 October 2002, af- nies that Escrivá ever contemplated leaving the Catholic ter the Angelus greetings: “Love for our Lady is a con- Church.[49] This was also denied by the information office stant characteristic of the life of Josemaría Escrivá and of Opus Dei, which stated that Escrivá's trip to Greece is an eminent part of the legacy that he left to his spir- in 1966 was made in order to analyze the convenience itual sons and daughters.” The Pope also said that “St. of launching Opus Dei in that country, and that Escrivá Josemaría wrote a beautiful small book called The Holy 6 2 PERSONALITY AND ATTITUDES

ture or social status, felt he was a father, totally devoted to serving others, for he was convinced that every soul is a marvellous treasure; indeed, every person is worth all of Christ’s Blood. This attitude of service is obvious in his dedication to his priestly ministry and in the magnanimity with which he launched so many works of evangelization and human advancement for the poorest persons.”[40] Former numerary María del Carmen Tapia (born 1925), who worked with Escrivá for 18 years inside the organi- zation, seven as his secretary, wrote in her book, Beyond the Threshold: A Life in Opus Dei, that Escrivá routinely lost his temper, and that as secretary in charge of writing down his words and actions, she was not allowed to write down anything negative that she witnessed. She claims she was subjected to abusive words from Escrivá, who called her filthy names, and then screamed during this meeting with both men and women present, upbraiding a member who helped Tapia send letters. She was held prisoner in the headquarters of Opus Dei in Rome from November 1965 until March 1966. “I was held com- pletely deprived of any outside contact with the absolute prohibition to go out for any reason or receive or make Mother of Fair Love, a gift of Josemaría Escrivá to the University telephone calls or to write or receive letters. Nor could I of Navarra: John Paul II stated: “Love for our Lady is a constant go out for the so-called weekly walk or the monthly ex- characteristic of the life of Josemaría Escrivá.” cursion. I was a prisoner.”[53] On the other hand, his supporters claim that, through him, Rosary which presents spiritual childhood, a real dispo- Opus Dei has been able to raise the quality of life of many sition of spirit of those who wish to attain total abandon- women, and refer to his utmost respect for women and ment to the divine will”. his interest in improving their lot.[51] Historian Elizabeth Since he was 10 or 11 years old, Escrivá already had the Fox-Genovese, a Catholic convert, asserted that “Opus habit of carrying the rosary in his pocket. As a priest, Dei has an enviable record of educating the poor and sup- he would ordinarily end his homilies and his personal porting women, whether single or married, in any occu- [51] prayer with a conversation with the Blessed Virgin. He pation they choose.” instructed that all rooms in the centres of Opus Dei should have an image of the Virgin. He encouraged his spiritual children to greet these images when they entered a room. 2.5 Towards his family He pushed for a Marian apostolate, preaching that “To Jesus we go and to Him we return through Mary”. While Opus Dei’s founder modified his name in several ways looking at a picture of the Virgin of Guadalupe giving a over the course of his life. In the Church records of rose to San Juan Diego, he commented: “I would like to the cathedral at Barbastro, he appears as having been die that way.” On 26 June 1975, after entering his work baptized four days after birth with the name José María room, which had a painting of the Virgin of Guadalupe, Julián Mariano, and his surname was spelled Escriba.[1] he slumped on the floor and died.[51] As early as his school days, José Escrivá had “adopted the rather more distinguished version spelled with a “v” rather than a “b.”[54] His name is spelled Escrivá in the 2.4 Towards people memento of his first Mass. According to critics like Luis Carandell[55] and Michael Walsh[1] a former Jesuit priest, “Escrivá de Balaguer was a very human saint”, preached he also adopted the use of the conjunction y (“and”) join- John Paul II. “All those who met him, whatever their cul- ing his father’s and mother’s surnames (“Escrivá y Al- 2.6 Towards his country 7 bás”), a usage which in Spanish is associated with aris- towards him. When the family transferred to Madrid, tocratic families. he followed the instructions of their father that he take On 16 June 1940, the Spanish Boletín Oficial del Estado up his doctorate in Law. “Thanks to his docility to this (“Official State Bulletin”) records that Escrivá requested advice”, says Santiago, “he was able to support the fam- of the government that he be permitted to change his “first ily by giving classes in Law, and with this he acquired surname so that it will be written Escrivá de Balaguer”. a juridical mentality ... which would later be so neces- He justified the petition on the grounds that “the name sary to do Opus Dei.” Monsignor Escrivá also modified Escrivá is common in the east coast and in Catalonia, his first name. From José María, he changed it to the leading to harmful and annoying confusion”. On 20 June original Josemaría. Biographers state, that around 1935 1943, when he was 41 years old, church records were [age 33], “he joined his first two names because his single love for the Virgin Mary and Saint Joseph were equally altered to reflect the change: the registry book of the [16] Barbastro cathedral and the baptismal certificate of José inseparable”. María were annotated to reflect “that the surname Escriba [55] was changed to Escrivá de Balaguer”. Balaguer is the 2.6 Towards his country name of the town in Catalonia from which Escrivá's pa- ternal family hailed. Many of his contemporaries recount the tendency of One of the earliest members of Opus Dei, and a close Escrivá to preach about patriotism as opposed to friend for many years, the architect Miguel Fisac, who nationalism.[57][58] later left Opus Dei, said that Escrivá found it embarrass- Critics have alleged that Escrivá personally, as well as the ing to have his father’s family name since his father’s firm organization of Opus Dei, were originally associated with went bankrupt, that he had a “great affection for the aris- the ideology of “National Catholicism”, particularly dur- tocracy”, and that, when Escrivá was a chaplain at the ing the Spanish Civil War and in the years immediately Santa Isabel Foundation in Madrid, he would often meet following it, and that they were therefore also closely tied aristocratic visitors who would ask, upon learning that his with the authoritarian regime of General Franco. Ac- name was Escrivá, whether he belonged to the noble Es- cording to Catalan sociologist Joan Estruch: crivá de Romaní family, only to turn away coldly when they learned that he did not.[32] According to Vásquez de Prada, a writer, Opus Dei member, and official biogra- More than “a classic of the spirituality pher who produced a three-volume biography of Escrivá, of all time”, Escrivá de Balaguer is at bot- the move has nothing to do with ambition but was moti- tom a child of his time: he is the product vated rather by fairness and loyalty to his family.[16] The of a specific country, a specific epoch, a spe- main problem is that in Spanish the letters b and v are cific church. These are the Spain of Gen- pronounced in the same way and therefore bureaucrats eral Franco and the church of Pope Pius X. If and clerics had made mistakes in transcribing the Escrivá Opus Dei had “never seen the need to bring it- family name in some official documents throughout the self up to date”, as Escrivá maintained, Opus generations. Defenders of Escrivá have also argued that would today be a paramilitary, pro-fascist, the addition of “de Balaguer” corresponded to a practice antimodernist, integralist (reactionary) organi- adopted by many Spanish families that felt a need to dis- zation. If it is not, it is because it has evolved tinguish themselves from others with the same surname over time, just as the Catholic Church, the but proceeding from different regions and consequently Franco regime, and Msgr. Escrivá himself having different histories. evolved.[59] Escrivá's younger brother Santiago stated that his brother “loved the members of his family” and took good care Estruch cites, for instance, the fact that the first edition of them.[56] When their father died, he says, Escrivá told of Escrivá's The Way, finished in Burgos and published their mother that “she should stay calm, because he will in Valencia in 1939, carried the dateline Año de la Victo- always take care of us. And he fulfilled this promise.” ria (“Year of the Victory”), referring to Franco’s military [60] Escrivá would find time in his busy schedule to chat and triumph over the Republican forces in the civil war, as take a walk with his younger brother, acting like a father well as a prologue by a pro-Franco bishop, Msgr. Xavier Lauzurica, which ended with the admonition to the reader 8 3 CONTROVERSY to “always stay vigilant and alert, because the enemy does granting these, and that he did not give the slightest im- not sleep. If you make these maxims your life, you will be portance to these awards.[51] Journalist Luis Carandell, on a perfect imitator of Jesus Christ and a gentleman without the other hand, recounts testimonies about how members blemish. And with Christs like you Spain will return to of Opus Dei paid for the insignia of the Grand Cross of the old grandeur of its saints, wise men, and heroes.”[61] Charles III to be made from gold, only to have Escrivá Escrivá preached personally to General Franco and his angrily reject it and demand instead one encrusted with family during a week-long spiritual retreat at the Pardo diamonds. Carandell holds that this episode was part of a Palace (Franco’s official residence) in April 1946.[62] larger pattern in Escrivá's life of burning ambition for so- [65] Vittorio Messori claims that the ties between Escrivá and cial prestige and the trappings of wealth. Sympathetic Francoism are part of a black legend propagated against biographers, on the other hand, insist that Escrivá taught Escrivá and Opus Dei.[63] Allen states that based on his that material things are good, but that people should not research Escrivá could not be said to be pro-Franco (for get attached to them and should serve only God. It is re- which he was criticized for not joining other Catholics ported that he declared that “he has most who needs least” and that it took only 10 minutes to gather his possessions in openly praising Franco) nor anti-Franco (for which he [51] was criticized for not being “pro-democracy”). Accord- after his death. ing to Allen, there is no statement from Escrivá for or against Franco.[8] Escrivá's followers and some histori- ans have emphasized his personal effort to avoid partiality 3 Controversy in politics. Professor Peter Berglar, a German historian, asserts that Franco’s falangists suspected Escrivá of “in- In addition to the questions raised about the depth of Es- ternationalism, anti-Spainism and Freemasonry” and that crivá's spirituality and theological thinking, about his pur- during “the first decade of Franco’s regime, Opus Dei and ported habits of secretiveness and elitism (although, for Escrivá were attacked with perseverance bordering on fa- the most part, Opus Dei faithful belong to the middle- naticism, not by enemies, but by supporters of the new to-low levels in society, in terms of education, income, Spanish State. Escrivá was even reported to the Tribunal and social status),[63] about his alleged bad temper and for the Fight against Freemasonry extquotedbl.[64] ambition for social status and worldly luxuries, several other specific aspects of Escrivá's life and work have gen- 2.7 Awards and honors erated criticism in some quarters, particularly in light of his canonization by the Catholic Church. These sources of criticism include his alleged private statements in de- Escrivá received several awards: fense of Adolf Hitler, claims of collaboration by mem- bers of Opus Dei with right-wing political causes (espe- • The Grand Cross of Alfonso X the Wise (1951) cially under General Francisco Franco's dictatorship in Spain), Escrivá's request for the rehabilitation in his favor • The Gold Cross of St. Raymond of Penyafort of an aristocratic title, and allegations that he maintained (1954) strained relations with other Catholic leaders, of whom he could be witheringly critical in private. • The Grand Cross of Isabella the Catholic (1956)

• The Grand Cross of Charles III (1960) 3.1 Alleged defense of Hitler • Doctor Honoris Causa by the University of Zaragoza (Spain, 1960) During Escrivá's beatification process, Monsignor Vladimir Felzmann, who had been Escrivá's personal • The Gold Medal by the City council of Barbastro assistant before Felzmann left Opus Dei and became (1975) a priest in the Archdiocese of Westminster and an aide to Basil Cardinal Hume, sent several letters to Fr. Some biographers have said that Escrivá did not seek Flavio Capucci, the postulator (i.e., chief promoter) of these awards, that they were nevertheless granted to him, Escrivá's cause. In his letters, Msgr. Felzmann claimed that he accepted them out of charity to those who were that, in 1967 or 1968, during the intermission to a World 3.2 Alleged support for right wing leaders 9

War II-themed movie, Escrivá had said to him “Vlad, Spaniard that the Chief of State’s authoritative Hitler couldn't have been such a bad person. He couldn't voice should proclaim that, “The Spanish na- have killed six million. It couldn't have been more tion considers it a badge of honor to accept the than four million”.[49][66] Felzmann later explained that law of God according to the one and true doc- those remarks should be put in the context of Catholic trine of the Holy Catholic Church, inseparable anti-communism in Spain, pointing out that in 1941 all faith of the national conscience which will in- of the male members of Opus Dei (who then numbered spire its legislation.” It is in fidelity to our peo- about fifty) offered to join the extquotedblBlue Division ple’s Catholic tradition that the best guarantee extquotedbl, a group of Spaniard volunteers who joined of success in acts of government, the certainty the German forces in their fight against the Soviet Army, of a just and lasting peace within the national along the eastern front.[50][67] Another phrase that has community, as well as the divine blessing for been attributed to Escrivá by some of his critics is “Hitler those holding positions of authority, will al- against the Jews, Hitler against the Slavs, means Hitler ways be found. I ask God our Lord to be- against Communism”.[68] stow upon your Excellency with every sort fe- licity and impart abundant grace to carry out Álvaro del Portillo, who succeeded Escrivá as the leader [75] of Opus Dei, declared that any claims that Escrivá sup- the grave mission entrusted to you. ported Hitler were “a patent falsehood” and part of “a slanderous campaign”.[30] He and others have stated that In 1963, Swiss theologian Hans Urs von Balthasar, also Escrivá regarded Hitler as a “pagan”, a “racist”, and a a Catholic, wrote a scathing critique of Escrivá's spir- “tyrant”.[69] (See Opus Dei and politics.) ituality, describing Escrivá's approach to religion as a form of extquotedblintegrism extquotedbl (also called “Catholic integralism”), stating “despite the affirmations 3.2 Alleged support for right wing leaders of the members of Opus Dei that they are free in their political options, it is undeniable that its foundation is One of the most controversial accusations against Escrivá marked by Francoism, that that is the 'law within which it is that he and Opus Dei were active in bolstering far- has been formed' extquotedbl.[41] In another piece, pub- right regimes,[70] especially the dictatorship of Francisco lished the following year, von Balthasar characterized Franco in Spain. After 1957, several members of Opus Opus Dei as “an integrist concentration of power within Dei served as ministers in Franco’s government.[71] In the Church” and the central motivation of integrism as particular, the “technocrats” most closely tied with the “imposing the spiritual with worldly means”.[76] extquotedblSpanish miracle extquotedbl of the 1960s In 1979, von Balthasar distanced himself from a newspa- were members of Opus Dei: Alberto Ullastres, Mariano per attack on Opus Dei which had cited his earlier accu- Navarro Rubio, Gregorio López-Bravo, Laureano López sations of integrism. He wrote in a personal letter to the Rodó, Juan José Espinosa, and Faustino García-Moncó. Prelature, sent also to the Neue Zürcher Zeitung, that “be- Most of them came to the government under the patron- cause of my lack of concrete information, I am not able to age of Admiral Luis Carrero Blanco who, though not a give an informed opinion about Opus Dei today. On the member of Opus Dei himself, was reportedly quite sym- other hand, one thing strikes me as obvious: many of the pathetic to the organization and its values and who, as criticisms leveled against the movement, including those Franco grew older, increasingly came to exercise the day- of your own journal concerning the religious instruction [72] to-day control of the Spanish government. given by Opus Dei members, seem to me to be false and According to journalist Luis Carandell, when Ullastres anticlerical.”[63] Von Balthasar maintained his unfavor- and Navarro Rubio were first appointed to the govern- able judgment of Escrivá's spirituality and repeated it in ment in 1957, Escrivá gleefully exclaimed “They have a television interview in 1984, but he did not renew his made us ministers! extquotedbl[73] something which criticism of Opus Dei as an organization.[42] [74] Opus Dei has officially denied. On 23 May 1958, Es- In response to the accusations of “integrism”, Escrivá de- crivá sent a letter to Franco, which said, in part: clared that, “Opus Dei is neither on the left nor on the right nor in the center” and that “as regards religious lib- Although a stranger to any political activ- erty, from its foundation Opus Dei has never practiced ity, I cannot help but rejoice as a priest and discrimination of any kind.”[77] Opus Dei officials state 10 3 CONTROVERSY that individual members are free to choose any political of the aristocratic title of Marquess of Peralta.[88][89] Ac- affiliation, pointing out that among its members were also cording to the official Guía de grandezas y títulos del reino two important figures in the monarchist political opposi- (“Guide to the grandeeships and titles of the realm”), the tion of the 1970s in Spain: the writer Rafael Calvo Serer, title of Marquess had originally been granted in 1718 who was forced into exile by Franco’s regime, and the to Tomás de Peralta, minister of state, justice and war journalist Antonio Fontán, who became the first presi- for the Kingdom of Naples, by Archduke Charles of dent of the Senate after the transition to democracy. Austria.[90] Until 1715, Archduke Charles had been, as The alleged involvement of Opus Dei in Latin Ameri- “Charles III”, a pretender to the Spanish throne (see War can politics has also been a topic of debate. Accord- of Spanish Succession), and from 1711 until 1740 he ing to US journalist Penny Lernoux, the 1966 mili- ruled as Holy Roman Emperor and King of Naples. tary coup in Argentina occurred shortly after its leader, Escrivá's successful petition of a title of nobility has General Juan Carlos Onganía, attended a retreat spon- aroused controversy not only because it might seem at sored by Opus Dei.[78] During his 1974 trip to Latin odds with the humility befitting a Catholic priest, but America, Escrivá visited Chile.[79] This visit took place also because the same title of Marquess of Peralta had nine months after the coup d'état in Chile that de- been rehabilitated in 1883 by Pope Leo XIII and King posed Marxist president Salvador Allende and installed a Alfonso XII in favor of a man to whom Escrivá had no right-wing military dictatorship, led by General Augusto male-line family connections: the Costa Rican diplomat Pinochet. Critics have charged that Opus Dei members Manuel María de Peralta y Alfaro (1847–1930).[91][92][93] supported Pinochet’s coup and then played a role in the On that occasion, the documents ordering the rehabilita- extquotedblMiracle of Chile extquotedbl of the 1980s tion claimed that the original title had been granted in similar to that of the “technocrats” during the Spanish 1738 (not 1718) to Juan Tomás de Peralta y Franco de Miracle of the 1960s.[78][80] However, among the major Medina, by Charles of Austria in his capacity as Holy right-wing politicians, only Joaquín Lavín (who did not Roman Emperor, not as pretender to the Spanish throne. occupy public office under Pinochet) has been unequiv- Ambassador Peralta, who in 1884 had married a Belgian ocally identified as a member of Opus Dei.[81] Another Countess, Jehanne de Clérembault,[91] died without chil- member of Opus Dei, Jorge Sabag Villalobos, belongs to dren in 1930.[92] None of his kinsmen in Costa Rica re- a center-left party that opposed Pinochet’s regime.[82] quested the transmission of the marquessate, but one of Peter Berglar, a German historian and member of Opus them has published an extensive genealogical study that would appear to contradict any claim by Escrivá to the Dei, has written that connecting Opus Dei with fascist [88][94][95] regimes is a “gross slander”.[83] Journalist Noam Fried- title. lander states that allegations about Opus Dei involvement Escrivá did not use the title of Marquess of Peralta pub- in the Pinochet regime are “unproven tales.”[11] Several licly and, in 1972, he ceded it to his brother Santiago. The of Escrivá's collaborators stated that he actually despised argument by supporters of Escrivá that he requested the dictatorships.[30][45][84][85] rehabilitation of the title as a favor to his family, and that John Allen has written that Escrivá was neither anti- it was his intention from the beginning to cede it to his brother, seems belied by the fact that, in 1968, Santiago Franco nor pro-Franco.[86] Some critics of Opus Dei, such as Miguel Fisac[32] and Damian Thompson, have ar- had requested for himself the rehabilitation of a different title of nobility, the barony of San Felipe, which was not gued that the group has always sought “advancement not [96] only of its message but also of its interests”,[87] and that it granted. According to historian Ricardo de la Cierva has consistently courted those with power and influence, (a former Minister of Culture in the Spanish government) without maintaining a coherent ideological line in politi- and to architect Miguel Fisac (who knew Escrivá person- cal matters. ally at the time), Escrivá's original request for the title might have been part of an unsuccessful attempt to en- ter the Sovereign Military Order of Malta (SMOM), a 3.3 Title of nobility Catholic religious order which required its members to be of noble birth and of which his deputy in Opus Dei, Another source of controversy surrounding Escrivá was Msgr. Álvaro del Portillo, was already a member.[32][88] the fact that, in 1968, he requested and received from the Several biographers say Escrivá prohibited his followers Spanish Ministry of Justice the rehabilitation in his favor 11 from asking for the title of Marquess of Peralta. They to the Pope.[97] state that Escrivá accepted it due to the advice of some cardinals who told him that he had the obligation to do so for the sake of his brother, Santiago, and so as to practice 4 Beatification and canonization what he preached about fulfilling civil duties and exercis- ing rights. His brother Santiago said: “The decision was heroic because he knew that he will be vilified as a re- Main article: Canonization of Josemaría Escrivá sult... Josemaría did what is best for me. After the right amount of time has passed, without making use of the After the death of Escrivá de Balaguer on 26 June 1975, title (in fact he never had the intention of using it), he the Postulation for the Cause of his beatification and can- passed the title on to me.”[56] onization received many testimonies and postulatory let- ters from people all over the world.[99][100] On the fifth anniversary of Escrivá's death, the Postulation solicited 3.4 Relations with other Catholic leaders the opening of the cause of beatification from the Vat- ican Congregation for the Causes of Saints. One-third Pauline priest Fr. Giancarlo Rocca, a church historian of the world’s bishops (an unprecedented number) peti- and a professor at the Claretianum in Rome, claims that tioned for Escrivá's beatification.[63] Escrivá actively sought elevation to the rank of bishop but His cause for beatification was introduced in Rome on was twice turned down by the Vatican curia, first in 1945, 19 February 1981 on the strength of the apparently and later in 1950 (when he and his followers had lobbied miraculous cure in 1976 of a rare disease, lipomatosis, for his appointment as bishop of Vitoria). According to suffered by Sister Concepción Boullón Rubio, whose Fr. Rocca, in both instances the curial officials privately family had prayed to Escrivá to help her. On 9 April expressed concerns about the organization of Opus Dei [21] 1990, Pope John Paul II declared that Escrivá possessed and about the psychological profile of Escrivá. Christian virtues to a “heroic degree”, and on 6 July Sociologist Alberto Moncada, a former member of Opus 1991 the Board of Physicians for the Congregation of the Dei, has collected and published various oral testi- Causes of Saints unanimously accepted the cure of Sister monies about Escrivá's difficult relations with other lead- Rubio. He was beatified on 17 May 1992. ers within the Catholic Church.[97] In particular, Mon- By way of a letter dated 15 March 1993, the Postula- cada quotes Fr. Antonio Pérez Tenessa, who at the time tion for the Cause received news about the miraculous was secretary general of Opus Dei in Rome, as witness- cure of Dr. Manuel Nevado Rey from cancerous chronic ing Escrivá's intense displeasure over the election of Pope radiodermatitis, an incurable disease, which took place Paul VI in 1963, and later even expressing doubts in pri- [99][101] [97] in November 1992. The reported miracle, appar- vate about the salvation of the Pope’s soul. Journalist ently brought about by Escrivá's intervention, was ruled Luis Carandell claims that, during his years in Rome, Es- valid by the Congregation for the Causes of Saints and crivá kept his distance from the Jesuit Superior General, approved by Pope John Paul II in December 2001, open- Pedro Arrupe, to the extent that Arrupe once joked with ing the way to the canonization of Escrivá. John Paul Monsignor Antonio Riberi, the apostolic nuncio to Spain, [98] II, who frequently expressed public support for Opus Dei doubting whether Escrivá really existed. and its work, canonized Escrivá on 6 October 2002. The According to María del Carmen Tapia, who worked with canonization mass was attended by 42 cardinals and 470 Escrivá in Rome, the founder of Opus Dei had “no re- bishops from around the world, general superiors of many spect” for Popes John XXIII or Paul VI and believed that orders and religious congregations, and representatives his own organization of Opus Dei was “above the Church of various Catholic groups. During the days of the can- in holiness.”[49] According to Moncada, Escrivá's years onization event, Church officials commented on the uni- in Rome were dedicated in large part to his campaign to versal reach and validity of the message of the founder, make Opus Dei independent from the authority of the echoing John Paul II’s decree Christifideles Omnes on Es- diocesan bishops and the Vatican curia, something which crivá's virtues, which said that “by inviting Christians to was finally achieved, after Escrivá's death, with the estab- be united to God through their daily work, which is some- lishment in 1982, under Pope John Paul II, of Opus Dei thing men will have to do and find their dignity in as as a personal prelature, subject only to its own prelate and long as the world lasts, the timeliness of this message is 12 4 BEATIFICATION AND CANONIZATION destined to endure as an inexhaustible source of spiritual the posthumous intercession of Escrivá, such as Dr. Raf- light, regardless of changing epochs and situations.” faello Cortesini (a heart surgeon), were themselves mem- bers of Opus Dei.[105] The Vatican has stated that the Medical Consultants for the Congregation unanimously 4.1 Criticism of the process affirmed that the miraculous cure of a cancerous state of chronic radiodermatitis in its third and irreversible stage Various critics questioned what they saw as Escrivá's in Dr. Manuel Nevado Rey (a country doctor in the vil- lightning canonization. On the eve of Escrivá's beatifi- lage of Almendralejo) was “very quick, complete, last- cation in 1992, journalist William D. Montalbano, writ- ing and scientifically unexplainable.” After six months, ing for the Los Angeles Times, described it as “perhaps the theological consultants, according to the Vatican, also the most contentious beatification in modern times.”[102] unanimously attributed this cure to Escrivá.[106] On the Critics have argued that the process was plagued by ir- year of his canonization, the Opus Dei prelate reported regularities. On the other hand, supporters refer to Fr. that the Postulation has gathered 48 reports of unex- Rafael Pérez, an Augustinian priest who presided over plained medical favors attributed to Escriva’s interces- the tribunal in Madrid for Escrivá's cause, as “one of sion, as well as 100,000 ordinary favors.[107] the best experts” on canonization. Fr. Pérez stated that Former Opus Dei members critical of Escrivá's charac- the process was fast because Escrivá's figure is “of the ter who claim that they were refused a hearing during the universal importance,” the Postulators “knew what they beatification and canonization processes include Miguel were doing”, and, in 1983, the procedures were simpli- Fisac (a well-known Spanish architect who was one of fied in order to present “models who lived in a world like the earliest members of Opus Dei and remained close ours.” Fr. Flavio Capucci, the Postulator, also reported to Escrivá for nearly twenty years),[32][108] Msgr. Felz- that the 6,000 postulatory letters to the Vatican showed mann (a Czech-born engineer and Catholic priest from [103] “earnestness”. the UK, who was Escrivá's personal assistant),[49][66] Escrivá's canonization was one of the first to be processed María del Carmen Tapia (who worked with Escrivá in after the 1983 Code of Canon Law streamlined the pro- Opus Dei’s central offices in Rome and directed its cedures for canonization, and so it moved more quickly printing press),[109] Carlos Albás (a Spanish lawyer who than was typical before. Mother Teresa is on pace to was also Escrivá's first cousin once removed),[110] María be canonized even more quickly, having been beatified Angustias Moreno (who occupied leadership positions just 6 years after her death (Escrivá was beatified in 17 in the women’s branch of Opus Dei, during Escrivá's years). According to journalist Kenneth L. Woodward, lifetime),[111][112] and Dr. John Roche (an Irish physi- the 6,000-page long positio (the official document about cist and historian of science who was a member of Opus the life and work of the candidate for sainthood prepared Dei from 1959 to 1973, and headed one of its schools in by the postulators) was declared confidential but leaked Kenya).[113][114] Several groups critical of Escrivá and of to the press in 1992, after Escrivá's beatification. Wood- Opus Dei emerged both before and after the canonization ward declares that, of 2,000 pages of testimonies, about of Escrivá, including the Opus Dei Awareness Network 40% are by either Álvaro del Portillo or Javier Echevar- (ODAN),[115] and “OpusLibros”,[116] both collaborations ría Rodríguez who, as successors of Escrivá at the head of of former members who now oppose Opus Dei and its Opus Dei, would have the most to gain from the Church practices. recognizing that organization’s founder as a saint. The According to journalist Kenneth L. Woodward, before only critical testimony quoted in the positio was by Al- the official beatification he berto Moncada, a Spanish sociologist who had been a member of Opus Dei and whose testimony might have was able to interview six other men and been easier for the Church authorities to dismiss because women who had lived and/or worked closely he had had little personal contact with Escrivá and had with Escrivá. The examples they gave of van- left the Catholic Church altogether. This critical testi- [104] ity, venality, temper tantrums, harshness to- mony covered a mere two pages. ward subordinates, and criticism of popes and Critics of the process also questioned the fact that some other churchmen were hardly the characteris- of the physicians involved in the authentication of the tics one expects to find in a Christian saint. But two “scientifically inexplicable cures” achieved through their testimony was not allowed to be heard. At 13

least two of them were vilified in the positio by the judges in Escrivá's cause of beatification, in which the name, yet neither of them was permitted to de- judge asks that the process be suspended and raises ques- fend their reputations.[117] tions about the undue haste of the proceedings, the near absence of testimony from critics in the documentation Catholic theologian Richard McBrien called Escrivá's el- gathered by the postulators, the failure of the documen- evation to sainthood “the most blatant example of a politi- tation to properly address issues about Escrivá's relations cized [canonization] in modern times.”[118] According to with the Franco regime and with other Catholic organiza- Catholic writer and biographer John Allen such views are tions, and suggestions from the official testimonies them- [121] countered by many other ex-members, the present mem- selves that Escrivá lacked proper spiritual humility. bers, and the estimated 900,000 people who attend ac- This document does not identify the judge by name, but tivities of Opus Dei. He says that the interpretation of he indicates that he met Escrivá only once, briefly, in the facts “seems to depend upon one’s basic approach 1966, while serving as a notary for the Holy Office, which to spirituality, family life, and the implications of a re- implies that the judge in question was Msgr. Luigi de ligious vocation.” Allen’s account of Opus Dei and its Magistris. In his vote (which its own contents date to Au- founder, however, was not accepted by all reviewers as gust 1989), de Magistris also argues that the testimony impartial.[87] from the main witness, Msgr. Álvaro del Portillo, who was Escrivá's confessor for 31 years, should have been totally excluded from the proceedings.[121] John Allen Jr. 4.2 Reports of discordance among judges comments that, according to some observers, de Mag- istris suffered as a result of his opposition to Escrivá's Escrivá's canonization attracted an unusual amount of at- beatification. De Magistris became head of the Apostolic tention and criticism, both within the Catholic Church Penitentiary in 2001, an important position in the Vati- and in the press. Father Capucci, the postulator of Es- can bureaucracy which normally is followed by elevation crivá's cause for sainthood, summarized the main accu- to the cardinalate, but he was never made a cardinal and sations against Escrivá: that “he had a bad temper, that he retired less than two years later.[122][123] was cruel, that he was vain, that he was close to Spanish dictator Francisco Franco, that he was pro-Nazi and that he was so dismayed by the Second Vatican Council that he even traveled to Greece with the idea that he might 5 Teachings and legacy convert to the Orthodox religion”.[49][119] A Newsweek article by Woodward claimed that, of the The significance of Escrivá's message and teachings has nine judges of the Congregation for the Causes of Saints been a subject of debate, both within the Catholic church presiding over Escrivá's cause for beatification, two re- and beyond it. The Protestant French historian Pierre quested a suspension of the proceedings. The dissenters Chaunu, a professor at the Sorbonne and president of the were identified as Msgr. Luigi de Magistris, an official Academy of Moral and Political Sciences, said that “the in the Vatican’s tribunal of the Apostolic Penitentiary, work of Escrivá de Balaguer will undoubtedly mark the and Msgr. Justo Fernández Alonso, rector of the Span- 21st century. This is a prudent and reasonable wager. ish National Church in Rome. According to Woodward, Do not pass close to this contemporary without paying one of the dissenters wrote that the beatification of Es- him close attention”.[124] The Catholic theologian Hans crivá could cause the church “grave public scandal.”[49] Urs von Balthasar, who was appointed cardinal by Pope The same article quoted Cardinal Silvio Oddi as declar- John Paul II (but died in 1988 before his investiture), ing that many bishops were “very displeased” with the dismissed Escrivá's principal work, The Way, as “a lit- rush to canonize Escrivá so soon after his death.[49] In tle Spanish manual for advanced Boy Scouts” and argued interviews, José Saraiva Martins, Cardinal Prefect of the that it was quite insufficient to sustain a major religious Congregation for the Causes of Saints, has denied being movement. On the other hand, the monk and spiritual aware of that dissent.[120] writer Thomas Merton declared that Escrivá's book “will certainly do a great deal of good by its simplicity, which The journal Il Regno, published in Bologna by the congre- [42] gation of the Priests of the Sacred Heart (the Dehonians), is the true medium for the Gospel message”. reproduced, in May 1992, the confidential vote of one of Critics of Opus Dei have often argued that the impor- 14 6 WRITINGS

The “absolutely central” point in Escrivá's teaching, says American theologian William May, is that “sanctification is possible only because of the grace of God, freely given to his children through his only-begotten Son, and it con- sists essentially in an intimate, loving union with Jesus, our Redeemer and Savior.”[127] Escrivá's books, including Furrow, The Way, Christ is Passing By, and The Forge, continue to be read widely, and emphasize the laity’s calling to daily sanctification (a message also to be found in the documents of Vatican II). Pope John Paul II made the following observation in his homily at the beatification of Escrivá:

With supernatural intuition, Blessed Jose- Opus Dei’s prelatic church, Our Lady of Peace, located in its cen- maría untiringly preached the universal call to tral headquarters in Rome: Below the altar lie the mortal remains holiness and apostolate. Christ calls everyone of St. Josemaría de Escrivá. to become holy in the realities of everyday life. Hence work too is a means of personal holiness and apostolate, when it is done in union with tance and originality of Escrivá's intellectual contribu- Jesus Christ. tions to theology, history, and law, at least as measured by his published writings, has been grossly exaggerated [42] John Paul II’s decree Christifideles omnes states: “By by his supporters. On the other hand, various lead- inviting Christians to seek union with God through their ers within the Catholic church have spoken highly of Es- daily work — which confers dignity on human beings and crivá's influence and of the relevance of his teachings. is their lot as long as they exist on earth — his message is In the decree introducing the cause of beatification and destined to endure as an inexhaustible source of spiritual canonization of Escrivá, Cardinal Ugo Poletti wrote in light regardless of changing epochs and situations”.[19] 1981: “For having proclaimed the universal call to ho- liness since he founded Opus Dei in 1928, Msgr. Jose- maría Escrivá de Balaguer, has been unanimously rec- ognized as the precursor of precisely what constitutes 6 Writings the fundamental nucleus of the Church’s magisterium, a message of such fruitfulness in the life of the Church.” • Escrivá, Josemaría (2002), The Way, Leominster: Sebastiano Baggio, Cardinal Prefect of the Congregation Gracewing, ISBN 978-0-85244-566-2 for Bishops, wrote a month after Escrivá's death: “It is ev- • ident even today that the life, works, and message of the Escrivá, Josemaría (1987), Furrow, Princeton: founder of Opus Dei constitutes a turning point, or more Scepter Publishers, ISBN 0-906138-13-2 exactly a new original chapter in the history of Christian • Escrivá, Josemaría (2003), The Forge, Princeton: spirituality.” A Vatican peritus or consultor for the pro- Scepter Publishers, ISBN 0-933932-56-1 cess of beatification said that “he is like a figure from the deepest spiritual sources”. Franz König, Archbishop of • Escrivá, Josemaría; Balaguer, Jose (2002), Vienna, wrote in 1975: Conversations with Monsignor Josemaría Escrivá, “The magnetic force of Opus Dei probably comes from Princeton: Scepter Publishers, ISBN 978-1- its profoundly lay spirituality. At the very beginning, in 889334-58-5 1928, Msgr. Escrivá anticipated the return to the Pat- • Escrivá, Josemaría (1981), Friends of God, Prince- rimony of the Church brought by the Second Vatican ton: Scepter, ISBN 0-906138-02-7 Council ... [H]e was able to anticipate the great themes of the Church’s pastoral action in the dawn of the third • Escrivá, Josemaría (1982), Christ Is Passing by, Syd- millennium of her history.”[125][126] ney: Little Hills Press, ISBN 0-933932-04-9 15

• Escrivá, Josemaría (1989), In Love with the Church, [15] Berglar 1994, pp. 15 Lincoln: London, ISBN 0-906138-26-4 [16] Vázquez de Prada 2001 • Escrivá, Josemaría (2001), Holy Rosary, Princeton: Scepter, ISBN 1-889334-44-8 [17] Helming 1986 [18] Berglar 1994, pp. 86 7 See also [19] Angelo Felici 1990 [20] Berglar 1994, pp. 135–145 • Opus Dei [21] Rocca, Giancarlo (2009), “Gli studi accademici di s. • The Way Josemaría Escrivá y Albás”, Claretianum (in Italian) 49: 241–297 (available in Italian and Spanish) • There Be Dragons [22] Luis Carandell, Vida y milagros de Monseñor Escrivá de Balaguer, fundador del Opus Dei. The relevant passage is 8 References available in Spanish here [23] “Our Lady of Torreciudad”, official Opus Dei website on [1] Walsh 2004, pp. 13 Escrivá

[2] Pope John Paul II 1990 [24] extquotedblSaint Josemaría Escrivá de Balaguer.” Ency- clopædia Britannica. Encyclopædia Britannica Online [3] Kenneth L. Woodward (13 January 1992), “Opus Dei Academic Edition. Encyclopædia Britannica Inc., 2012. Prepares to Stand By Its Man”, Newsweek Web. 01 Feb. 2012. ]

[4] Cain, Michael (23 November 1999), “Top 100 Catholics [25] Berglar 1994, pp. 280 Of The Century”, The Daily Catholic 10 (222) [26] Jesús Ynfante, El santo fundador del Opus Dei, see [5] Opus Dei, writings of the founder chapter 9 (in Spanish) [6] Walsh 2004 [27] “Josemaria Escriva De Balaguer”, Vatican News Service [7] Hutchison 2006 [28] The Tablet: How Escrivá changed my life, 19 January [8] Allen 2005 2002

[9] Woodward, Kenneth L. (1996), Making Saints: How the [29] Joan Baptista Torelló, Recuerdo de Víktor E. Frankl (in Catholic Church Determines Who Becomes a Saint, Who Spanish), Archivo histórico, 48 (286), septiembre/octubre Doesn't, and Why, Touchstone, ISBN 978-0-684-81530- 2006 5 [30] del Portillo 1996 [10] Maggy Whitehouse (2006), Opus Dei: The Truth Behind the Myth, Hermes House [31] Mitch Finley review of Opus Dei by John L. Allen Jr. at explorefaith.org, 2005 [11] Noam Friedlander (8 October 2005). “What Is Opus Dei? Tales of God, Blood, Money and Faith”. The Times (Lon- [32] Miguel Fisac, “Nunca le oí hablar bien de nadie”, in Es- don). Retrieved 2008-02-10. crivá de Balaguer - ¿Mito o Santo? (Madrid: Libertarias Prodhufi, 1992); ISBN 84-7954-063-X [12] Patrice de Plunkett. “Entretien avec l’auteur de L’Opus Dei – Enquête sur le “monstre extquotedbl extquotedbl. [33] Giles Tremlett, “Sainthood beckons for priest linked to Zenit News Agency. Retrieved 2007-06-20. Franco”, The Guardian (UK), 5 October 2002.

[13] A. Luciani, “Cercando Dio nel lavoro quotidiano”, in Il [34] Blaye 1976, pp. 262 Gazzettino, Venice, July 25, 1978. [35] Joseph Ratzinger: St Josemaría: God Is Very Much At [14] “Papal statements on Opus Dei”. Opus Dei Official Site. Work In Our World Today, L'Osservatore Romano, 9 Oc- Retrieved 2006-11-27. tober 2002, pg. 3 16 8 REFERENCES

[36] cf Lk 18:41 [56] Santiago Escrivá (17 May 1992). “Mi hermano Jose- maría”. Conocer el Opus Dei. ABC (Madrid). Retrieved [37] cf 1 Corinthians 15:25 2007-07-14.

[38] cf Roman Canon, Major Doxology and minor elevation [57] Escrivá 1987, Maxim 315 “Love your own country: it is a Christian virtue to be patriotic. But if patriotism be- [39] Romana: Towards the canonization of Josemaría Escrivá, comes nationalism, which leads you to look at other people, 33, July–December 2001, pg. 136 at other countries, with indifference, with scorn, without [40] Pope John Paul II 2002 Christian charity and justice, then it is a sin.” Furrow

[41] von Balthasar, Hans Urs (1963), “Integralismus”, Wort [58] Escrivá 2002, Maxim 525. “To be 'Catholic' means to love und Wahrheit (in German) 18: 737–744. Originally your country and to be second to no one in that love. And published on 23 November 1963 in the Neue Zürcher at the same time, to hold as your own the noble aspirations Nachrichten-Christliche Kultur. A Spanish translation is of other lands. — So many glories of France are glories of available here mine! And in the same way, much that makes Germans proud, and the peoples of Italy and of England..., and [42] Allen 2005, p. 64 Americans and Asians and Africans, is a source of pride to me also. Catholic: big heart, broad mind.” Excerpt from [43] Woodward, Kenneth L. (1996), Making Saints: How the The Way Catholic Church Determines Who Becomes a Saint, Who Doesn't, and Why, Touchstone, p. 385, ISBN 978-0-684- [59] Estruch 1995, p. 65 81530-5 [60] Estruch 1995, p. 61 [44] Francois Gondrand, At God’s Pace, Scepter, London- Princeton, 1989, p. 287 [61] Estruch 1995, p. 96

[45] Echevarría Rodríguez 2000 [62] Allen 2005, p. 58

[46] “Other priests — such as Blessed Padre Pío and Blessed [63] Messori 1997 Josemaría Escrivá, the founder of Opus Dei — continued [64] Berglar 1994, pp. 180–181 to use the old Mass privately in preference to the new rite.” Latin Mass Society of Eire-Ireland. Member of Una Voce [65] Luis Carandell, “La otra cara del beato Escrivá extquot- International, a lay organization approved by the Holy See edbl, Cambio 16, March 1992. Available in Spanish here.

[47] http://www.thetablet.co.uk/article/4774 [66] Thompson, Damian, “A creepy scrape with the Da Vinci Code set”, The Daily Telegraph (UK), 18 January 2005 [48] Annabel Miller, “Muscular Catholicism”, The Tablet, 17 November 2001 [67] Allen 2005, p. 68

[49] Woodward, Kenneth L., “A Questionable Saint”, [68] Allen 2005, p. 67 Newsweek, 13 January 1992 [69] Pilar Urbano (1995). “El hombre de Villa Tevere”. [50] “Escrivá de Balaguer justificó el genocidio judío, según Archived from the original on 2006-12-10. Retrieved el semanario Newsweek extquotedbl, El País (Madrid), 1 2007-01-28. August 1992. [70] “Decoding secret world of Opus Dei”. BBC News. 16 [51] Gondrand 1990, Le Tourneau 1987, Vázquez de Prada September 2005. Retrieved 2006-11-27. 2001, Berglar 1994 [71] See a list given in Opus Dei’s official website [52] Hutchison 2006, p. 93 [72] Hutchison 2006, pp. 121–2 [53] Fox, Matthew. The Pope’s War. Sterling Ethos: New York (2011); ISBN# 978-1-4027-8629-7 [73] Luis Carandell, Vida y milagros de Monseñor Escrivá de Balaguer, fundador del Opus Dei (Madrid: Editorial [54] Walsh 2004, pp. 14 Deriva, 2nd ed., 1992). See transcription of the relevant passages here [55] Luis Carandell, Vida y milagros de Monseñor Escrivá de Balaguer, fundador del Opus Dei. The relevant passage is [74] See, e.g., Entrevista al Cardenal Julián Herranz, 16 Octo- available in Spanish here. ber 2003. 17

[75] Letter from Escrivá to Franco (in English and Spanish) [92] Jorge Sáenz Carbonell, “Biografía: Don Manuel María de Peralta y Alfaro (1847-1930), II Marqués de Peralta, Em- [76] von Balthasar, Hans Urs (1964), “Friedliche Fragen an bajador Emérito de Costa Rica”, Ministerio de Relaciones das Opus Dei”, Der Christliche Sonntag (in German) 16: Exteriores y Culto, República de Costa Rica. 117 [93] “Manuel María de Peralta y Alfaro, Diplomático e [77] Conversations with Saint Josemaría Escrivá, Scepter Pub- historiador costarricense: Carrera diplomática” México lishers, 2007, ISBN 1-59417-057-6, ISBN 978-1-59417- Diplomático, Universidad Nacional Autónoma de Méx- 057-7, pgs. 72-3 ico.

[78] Walsh 2004, pp. 131–132 [94] Ricardo Fernández Peralta, “Genealogía de la Casa Per- alta en Costa Rica”, Revista de la Academia Costarricense [79] “Catechetical Trips” de Ciencias Genealógicas, 30-31 (1987), pgs. 7-63; see also genealogy here [80] Jaime Escobar Martínez, “El Opus Dei en Chile”, in Opus [95] “Extracto del dictamen del abogado español don Carlos Dei - Génesis y expansión en el mundo (Santiago: LOM Amigó, del Colegio de Abogados de Barcelona, sobre el Ediciones, 1992) mayorazgo de don Manuel María de Peralta”, Revista de la [81] Jonathan Franklin, extquotedblChile bowled over by Academia Costarricense de Ciencias Genalógicas, August God’s technocrat extquotedbl, The Guardian, 15 January 1955, pgs. 31-7 2000 [96] Boletín Oficial del Estado, 25 January 1968; Referenced in Luis Carandell, Vida y milagros de Monseñor Escrivá [82] Guillermo Arellano, extquotedblEl insólito mundo del de Balaguer, fundador del Opus Dei (Madrid: Editorial diputado Sabag extquotedbl, Cambio21, 18 December Deriva, 2nd ed., 1992). See transcription of the relevant 2011 passages here

[83] Berglar 1994 [97] Alberto Moncada, Historia oral del Opus Dei, (Barcelona: Plaza & Janés, 1987). ISBN 84-01-33337-7. Available [84] Julian Herranz 2007 in Spanish here

[85] Julián Herranz, En las afueras de Jericó: Recuerdos de los [98] Luis Carandell, Vida y milagros de Monseñor Escrivá de años con san Josemaría y Juan Pablo II, Rialp 2008 Balaguer, fundador del Opus Dei. The relevant passage is available in Spanish here [86] Allen 2005, p. 61 [99] Holy See [87] Damian Thompson, “A veiled approach to the Vatican”, [100] Josemaría Escrivá de Balaguer was canonized by the The Daily Telegraph (UK), 25 October 2005 Palmarian Catholic Church, (as were Francisco Franco [88] de la Cierva 1993, pp. 143–158 The passage is tran- and Christopher Columbus), several years before the Ro- scribed here. man Catholic Church took the same measure. [101] Sacred Congregation for the Causes of Saints 2001 [89] Boletín Oficial del Estado, 25 January 1968; Ibid, Decree 1851/1968, 3 August 1968. Referenced in Luis Caran- [102] Montalbano, William D., “Pope to Beatify Controversial dell, Vida y milagros de Monseñor Escrivá de Balaguer, Spanish Priest”, Los Angeles Times, 16 May 1992. fundador del Opus Dei (Madrid: Editorial Deriva, 2nd ed., 1992); extract transcribed here. [103] Documentation Service, V, pg. 3, March 1992 [104] Woodward, Kenneth L. (1996), Making Saints: How the [90] Ministerio de Justicia, Grandezas y Títulos del Reino: Catholic Church Determines Who Becomes a Saint, Who Guía Oficial, (Madrid: Centro de Publicaciones, 1967- Doesn't, and Why, Touchstone, pp. 9–12, ISBN 978-0- 1969), pg. 341 684-81530-5

[91] André Borel d'Hauterive, “Notice historique et [105] Hutchison 2006, pp. 14–15 généalogique sur la maison de Peralta,” Annuaire de la Noblesse de France et des Maisons Souveraines de [106] Vatican Congregation for Causes of Saints. “Chronology l'Europe 1886 (Paris: Plon, Nourrit & Cie., 1885), pgs. of the Cause for Canonization of Josemaria Escriva”. Vat- 292-304 ican. Retrieved 2009-08-25. 18 9 BIBLIOGRAPHY

[107] Accattoli, Corriere della sera, 5 October 2002 [126] http://books.google.ca/books?id=fSbtSHaPzpwC& pg=PA120&lpg=PA120&dq=The+magnetic+ [108] Fisac, Miguel “Mentiras bajo la piadosa 'caridad cristiana' force+of+Opus+Dei+probably+comes& extquotedbl, El País (Madrid), 20 April 1992 source=bl&ots=3EDQHFjmQB&sig= S47lO6ZufON5b5fSmd7M-xDZC4U&hl=en&sa= [109] Rafael Ruiz, ' extquotedblEscrivá amenazó con deshon- X&ei=SoQVUuUj48bbBZO2gOAI&redir_esc=y# rarme si hablaba mal del OPUS”, dice Carmen Tapia', El v=onepage&q=The%20magnetic%20force%20of% País (Madrid), 8 May 1992 20Opus%20Dei%20probably%20comes&f=false [110] José Luis Barbería, “Un sobrino de Escrivá de Balaguer [127] Belda, Manuel 1997 cuestiona el proceso de beatificación de su tío”, El País (Madrid), 11 July 1991 [111] Allen 2005, p. 49 9 Bibliography [112] María Angustias Moreno, El Opus Dei: anexo a una his- toria, (Madrid: Editorial Planeta, 1976); ISBN 84-320- Opus Dei members 0277-1

[113] John Roche, “The Inner World of Opus Dei”, (1982). • Vázquez de Prada, Andrés (2001), The Founder of Opus Dei: the Life of Josemaría Escrivá, Princeton: [114] Hutchison 2006, pp. 16–17 Scepter Publishers, ISBN 978-1-889334-25-7

[115] ODAN website • Belda, Manuel, ed. (1997), Holiness and the World: [116] OpusLibros website Studies in the Teachings of Blessed Josemariá Es- crivá, Princeton: Scepter Publications, ISBN 1- [117] Woodward, Kenneth L. (1996), Making Saints: How the 890177-04-0 Collection of contributions to a theo- Catholic Church Determines Who Becomes a Saint, Who logical symposium; contributors include Ratzinger, Doesn't, and Why, Touchstone, pp. 10–11, ISBN 978-0- del Portillo, Cottier, dalla Torre, Ocariz, Illanes, 684-81530-5 Aranda, Burggraf and an address by Pope John Paul II. [118] Richard P. McBrien, Lives of the Saints: From Mary and St. Francis of Assisi to John XXIII and Mother Teresa, • (Harper Collins, New York, 2003), pg. 52; ISBN 978-0- Berglar, Peter (1994), Opus Dei. Life and Work of 06-123283-1 its Founder, Princeton: Scepter Publishers, ISBN 0- 933932-65-0. A study of Opus Dei based on the life [119] Sylvia Poggioli: Controversy over the canonization of Jose- story and work of its founder written by a professor maría Escrivá de Balaguer, National Public Radio (NPR), of history at the University of Cologne. 6 October 2002 • Echevarría Rodríguez, Javier (2000), Memoria del [120] “Politics, Religion, Democracy: Opus Dei and the Vati- Beato Josemaría Escrivá, Madrid: Ediciones Rialp, can”. Retrieved 2009-08-25. ISBN 84-321-3305-1 [121] Congregazione per le cause dei santi (1992), “Mons. Es- • crivá: l’eroicità delle virtù extquotedbl, Il Regno (in Ital- Gondrand, François (1990), At God’s Pace, Prince- ian) 37: 297–304. The text of the vote for suspension is ton: Scepter, ISBN 0-906138-27-2 available here. • Le Tourneau, Dominique (1987), What Is Opus [122] Allen 2005, p. 249 Dei?, Dublin: Mercier Press, ISBN 0-85244-136-3

[123] Catholic-Hierarchy’s profile of Msgr. Luigi de Magistris • del Portillo, Álvaro; Cavalleri, Cesare (1996), Im- [124] Vue Culturelle, 5–6 February 1983 mersed in God: Blessed Josemaría Escrivá, Founder of Opus Dei As Seen by His Successor, Bishop Álvaro [125] Opus Dei:Leadership and Vision In Today’s Catholic Del Portillo, Princeton: Scepter Publishers, ISBN 0- Church Messori, Vittoria 933932-85-5 19

• Helming, Dennis (1986), Footprints in the Snow. Others A pictorial biography of the founder of Opus Dei, Princeton: Scepter Publishers, ISBN 0-933932-50- • Messori, Vittorio (1997), Opus Dei, Leadership 2 and Vision in Today’s Catholic Church, Washington: Regnery Publishing, ISBN 0-89526-450-1 Official Catholic Church documents • Allen, John L. (2005), Opus Dei: An Objective Look Behind the Myths and Reality of the Most Contro- • Pope John Paul II (1990-04-09), Litterae Decre- versial Force in the Catholic Church, Garden City: tales — Domine, Ut — Quibus Iosephmariae Es- Doubleday, ISBN 0-385-51449-2 crivá De Balaguer Sanctorum Honores Decernuntur (in Latin), Vatican: Holy See • Estruch, Joan (1995), Saints and Schemers: Opus Dei and Its Paradoxes, New York: Oxford Univer- • Pope John Paul II (1990-04-09), “Litterae Decre- sity Press, ISBN 0-19-508251-6 tales — Domine, Ut — Honors of Sainthood are Decreed for Blessed Josemaría Escrivá extquotedbl, • de la Cierva, Ricardo (1993), “Falsificación del mar- Romana — Bulletin of the Prelature of the Holy quesado de Peralta”, Los Años Mentidos: Falsifica- Cross and Opus Dei (Vatican: Opus Dei) 35 (July): ciones Y Mentiras Sobre La Historia De Espana En 194 El Siglo XX (in Spanish), Toledo: Editorial Fénix, ISBN 978-84-88787-00-2 • Angelo Cardinal Felici, ed. (1990-04-09), Cause of canonization of the Servant of God Josemaría Escrivá, Priest, Founder of the Priestly Society of the Holy Cross and Opus Dei (1902-1975), Vatican: 10 Further reading Holy See Official Catholic Church documents • Pope John Paul II (2002-10-07), Address in Praise of Saint Josemaría Escrivá, Founder Opus Dei, Vat- • Pope John Paul II. Homilies and discourses about the ican: Holy See The speech summarizes Escrivá and founder of Opus Dei. Opus Dei’s mission, work, message, and the main features of his teachings Opus Dei members • Office of Papal Liturgical Celebrations (2002), “Josemaría Escrivá de Balaguer — Canonization - • Aranda, Antonio (2000), El bullir de la sangre de 6 October 2002”, Official website (Vatican: Holy Cristo extquotedbl: estudio sobre el cristocentrismo See), retrieved 2009-02-08 del beato Josemaría Escrivá de Balaguer, Rialp, ISBN 84-321-3283-7 • Holy See, Josemaría Escrivá de Balaguer — Chronology of the Cause for Canonization, retrieved • Bernal, Salvador (1977), Msgr.Josemaría Escrivá 2009-02-08 De Balaguer: a profile of the Founder of Opus Dei, Princeton: Scepter Publishers, ISBN 0-906138-00- • Sacred Congregation for the Causes of Saints 0 (2001-09-21), Josemaría Escrivá de Balaguer — The Miracle Approved for the Canonization, Vati- • Delclaux, Federico (1992), Santa María en los es- can: Holy See, extquotedblOn December 20, 2001, critos del Beato Josemaría Escrivá de Balaguer, Ri- Pope John Paul II approved the decree issued by the alp, ISBN 84-321-2946-1 Congregation for the Causes of Saints on a mirac- • Illanes, José Luis (1982), On the Theology of Work: ulous cure attributed to the intercession of Blessed Aspects of the Teaching of the Founder of Opus Dei, Josemaría Escrivá. The miracle was the cure of Dr. Kill Lane: Four Courts Press, ISBN 0-906127-56-4 Manuel Nevado from cancerous chronic radioder- matitis, an incurable disease, which took place in • Ocáriz Braña, Fernando (1994), God as Father in the November 1992. The decree opened the doors for Message of Blessed Josemaría, Princeton: Scepter the canonization of Blessed Josemaría. extquotedbl Publishers, ISBN 0-933932-75-8 20 10 FURTHER READING

• Ponz Piedrafita, Francisco (2000), Mi encuentro con • William May (2003). Holiness and Ordinary Life in el Fundador del Opus Dei. Madrid, 1939-1944 the Teaching of Saint Josemaría Escrivá – theologi- (in Spanish), Pamplona: Ediciones Universidad de cal analysis of Escrivá's teachings Navarra, ISBN 84-313-1740-X • Ernest Caparros (2001), The Juridical Mind of • Urbano, Pilar (1995), El Hombre De Villa Te- Blessed Josemaría Escrivá, Midwest Theological vere: Los Años Romanos De Josemaria Escrivá, Forum, Chicago Barcelona: Plaza & Janés Editores, ISBN 978-84- 01-37539-2 • Blaye, Edouard de. (1976), Franco and the Politics of Spain, Harmondsworth Eng.: Penguin Books, • Urbano, Pilar (2011), The Man of Villa Tevere: St. ISBN 0-14-021949-8 Josemaria Escriva: His Years in Rome, New York: Scepter Publishers, ISBN 978-1-59417-142-0 • Garriga, Ramón (1977), El Cardenal Segura Y El • Vázquez de Prada, Andrés, The Founder of Opus Nacional-Catolicismo, Barcelona: Editorial Planeta, Dei: The Life of Josemaría Escrivá (Volume 1), ISBN 84-320-5637-5 Scepter Publishers, ISBN 978-1-889334-26-4 • Guiley, Rosemary (2001), The encyclopedia of • Vázquez de Prada, Andrés, The Founder of Opus saints, Infobase Publishing, ISBN 978-0-8160- Dei: The Life of Josemaría Escrivá (Volume 2), 4134-3 Scepter Publishers, ISBN 978-1-889334-86-8 • Fabro Cornelio, Garofalo Salvatore, Raschini Maria • Vázquez de Prada, Andrés, The Founder of Opus Adelaide (1992). Santi nel mondo. Ares, ISBN 88- Dei: The Life of Josemaría Escrivá (Volume 3), 8155-070-9 Scepter Publishers, ISBN 978-1-59417-026-3 • Keenan, William (2011), St Josemaría Escrivá and Others the Origins of Opus Dei: The Day The Bells Rang Out, Batchwood Press, ISBN 978-1463768690 • Bunson, Matthew (2004), OSV’s encyclopedia of Catholic history, Our Sunday Visitor Publishing, • Keenan, William (2011), St Josemaría Escrivá ISBN 978-1-59276-026-8 and the Origins of Opus Dei: The Path Through the Mountains, Batchwood Press, ISBN 978- • Burns, Paul (2005), Butler’s lives of the saints: the 1466298088 third millennium, New York: Continuum Interna- tional Publishing Group, ISBN 978-0-86012-383-5 • Eugueny Pazukhin (2000). Blessed Josemaría Es- crivá's Life and Achievement – first Russian biogra- • Luis Carandell (1992). Vida y milagros de Mon- phy by an Orthodox thinker, philosopher and jour- señor Escrivá de Balaguer – hosted by OpusLibros nalist (critical) • Hutchison, Robert (2006), Their Kingdom Come: • Kenneth Woodward (1992). “A Coming-Out Party Inside the Secret World of Opus Dei, New York: St. in Rome, Opus Dei prepares to stand by its man” Martin’s Griffin, ISBN 0-312-35760-5 (pdf; 540 kB), Newsweek, May 18, 1992 • Opposition to Canonization by ODAN (opposition) • Walsh, Michael (2004), Opus Dei: an Investigation • B. Badrinas, ed. (1992). Testimonies on Josemaría into the Powerful Secretive Society Within the Escrivá, Founder of Opus Dei, Sinagtala. – collec- Catholic Church, New York: Harper Collins, ISBN tion of some testimonies given by ecclesiastical of- 0-06-075068-5 ficials which were used for the beatification process. • Jesús Ynfante (2002). El santo fundador del Opus • Trigilio, John (2007), The Catholicism Answer Dei. Biografía completa de Josemaría Escrivá – Book: The 300 Most Frequently Asked Questions, hosted by OpusLibros (critical) Sourcebooks, Inc., ISBN 978-1-4022-0806-5 21

11 External links

• Patron Saints Index: St Josemaría Escrivá (primary source) • St Josemaría Escrivá, the founder of Opus Dei

• St. Josemaria Institute • Documents of the Holy See about Opus Dei and its founder • Writings of Josemaría Escrivá

• ODAN Opus Dei Awareness Network (opposition) • Letter from Escriva to Franco

• Josemaria Escrivá and Nazism

• EWTN webpage, containing biography, spiritual writings, video-audio presentation

• Comments by Popes on Josemaría Escrivá • Interview with Cardinal Julian Herranz about Jose- maría Escrivá • Josemaría Escrivá's Crusade for Holiness: The Life and Times of Opus Dei Founder • Most recent accounts of favors received

• St. Josemaría Escrivá Historical Institute, Rome 22 12 TEXT AND IMAGE SOURCES, CONTRIBUTORS, AND LICENSES

12 Text and image sources, contributors, and licenses

12.1 Text

• Josemaría Escrivá Source: http://en.wikipedia.org/wiki/Josemaría_Escrivá?oldid=627412687 Contributors: The Anome, Jtdirl, Gabbe, Chinju, GTBacchus, Karada, Mdebets, Irmgard, Error, Aragorn2, Harris7, Sabbut, Donarreiskoffer, Robbot, Pfortuny, Kristof vt, Asoane, JackofOz, Alan Liefting, Nat Krause, TDC, Cantus, Bobblewik, Jmcnamera, Xandar, Neutrality, Oknazevad, Trilobite, Lacrimosus, D6, Discospinster, Eb.hoop, Rich Farmbrough, Quodlibetarian, Cjrs 79, Ka1iban, LeoDV, Bender235, Closeapple, Joanjoc, Lima, Jojit fb, -Foant, Philip Cross, Ricky81682, Jaw959, Cdc, Bbsrock, BanyanTree, Grenavitar, Ahseaton, Geneviève, Bratsche, Ele ,לערי ריינהארט assar777, Hailey C. Shannon, Xiong Chiamiov, SqueakBox, BD2412, Lockley, Rillian, Afterwriting, FlaBot, Ageo020, Marax, Lafem, Rabadur, R Davidson, Jaraalbe, Gdrbot, YurikBot, RobotE, RussBot, Briaboru, AVM, Thomas S. Major, Splash, Pigman, Gaius Cornelius, Member, Walter Ching, Jaxl, Irishguy, Cinik, Black Falcon, Rwxrwxrwx, Alecmconroy, Cabanes, Black Regent, Closedmouth, Arthur Ru- bin, Nino Gonzales, [email protected], Curpsbot-unicodify, Didymos, Revtor07, Arturo Cruz, Whalphin, Attilios, Fightindaman, SmackBot, Uncertain, Eskimbot, Xaosflux, Hmains, Arash red, Carl.bunderson, Ludi, FordPrefect42, DHeyward, AJ24, Chlewbot, Or- phanBot, Nixeagle, RFD, Cybercobra, Iflwlou, IFeito, Ndss, Ligulembot, Ramos.santiago, Ser Amantio di Nicolao, Tazmaniacs, Brennen, JohnI, Thebike, Mr. Lefty, SimonATL, Fangfufu, Don Alessandro, Heavyrock, Joseph Solis in Australia, DogFog, Túrelio, Pi, Eastlaw, Odon, CmdrObot, WeggeBot, Cydebot, Kitteneatkitten, Goldfritha, Wiknik, Damifb, Gimmetrow, Thijs!bot, Biruitorul, Kablammo, Asty- nax, Merkurix, WinBot, Smith2006, Fayenatic london, Jemuoli3, Ithinkhelikesit, Bjmspangler, Pradeshkava, Awien, SteveSims, Ling.Nut, Waacstats, Domingo Portales, Alekjds, EyeSerene, Keith D, R'n'B, CommonsDelinker, AlexiusHoratius, Escriva, SJP, Nubemago, Idioma- bot, Mgalle, TXiKiBoT, AlleborgoBot, SieBot, Pelagio de las Asturias, Portaflex, Ulysses54, Cincydude55, Monegasque, Lightmouse, Bolando, Afernand74, G.-M. Cupertino, Rallebamenelra, Pjb dinky, ImageRemovalBot, SummerWithMorons, Fadesga, CheoMalanga, Alexbot, Vincedumond, Sing2pray, Jonneroo, Addbot, Jafeluv, Debresser, Favonian, Gail, Treadssoft, Luckas-bot, Yobot, Ptbotgourou, La Obra Santa, Roltz, AnomieBOT, Rubinbot, Jim1138, Citation bot, ArthurBot, Xqbot, Jayarathina, TechBot, Frozenevolution, Citation bot 1, Isje-eng, Lionmarble, Dinamik-bot, Vrenator, RjwilmsiBot, Alph Bot, Esoglou, BotdeSki, EmausBot, WikitanvirBot, Ramon FVe- lasquez, Billandsally, ZéroBot, H3llBot, ChuispastonBot, Jnast1, ClueBot NG, Movses-bot, Gerwoman, Brunswick Dude, Mannanan51, Helpful Pixie Bot, Spuncer, BG19bot, MPSchneiderLC, Elchupaya, Roi.suo, Jbredar, Mogism, Periodista1234567, Matthewrobertolson, Sileebo and Anonymous: 163

12.2 Images

• File:Benedictxvistjosemariastatue.jpg Source: http://upload.wikimedia.org/wikipedia/en/5/52/Benedictxvistjosemariastatue.jpg Li- cense: ? Contributors: ? Original artist: ? • File:Coat_of_arms_of_Josemaría_Escrivá.svg Source: http://upload.wikimedia.org/wikipedia/commons/1/12/Coat_of_arms_of_ Josemar%C3%ADa_Escriv%C3%A1.svg License: CC-BY-SA-3.0 Contributors: Own work Original artist: Iflwlou • File:Escriva_at_Mass_1971.JPG Source: http://upload.wikimedia.org/wikipedia/en/d/d8/Escriva_at_Mass_1971.JPG License: ? Con- tributors: ? Original artist: ? • File:Gloriole_blur.svg Source: http://upload.wikimedia.org/wikipedia/commons/4/48/Gloriole_blur.svg License: Public domain Con- tributors: Own work Original artist: Eubulides • File:Opus_Dei_cross.svg Source: http://upload.wikimedia.org/wikipedia/commons/d/d4/Opus_Dei_cross.svg License: Public domain Contributors: Own work Original artist: Vectorized by Froztbyte • File:Ourladyofpeaceopusdeiprelaticchurchsjosemariaremains.jpg Source: http://upload.wikimedia.org/wikipedia/en/c/c2/ Ourladyofpeaceopusdeiprelaticchurchsjosemariaremains.jpg License: ? Contributors: ? Original artist: ? • File:Univnavarrefairlove.jpg Source: http://upload.wikimedia.org/wikipedia/commons/2/2c/Univnavarrefairlove.jpg License: CC-BY- SA-3.0 Contributors: http://www.taac.us/index.php?title=Image:Univnavarrefairlove.jpg (inactive link) Original artist: Pasquale Scian- calepore (sculptor) • File:Wikiquote-logo.svg Source: http://upload.wikimedia.org/wikipedia/commons/f/fa/Wikiquote-logo.svg License: Public domain Contributors: ? Original artist: ?

12.3 Content license

• Creative Commons Attribution-Share Alike 3.0