Javier Medina

A faithful man*
*Rob Cortess translation made for friends & contacts who wanted to read the definitve biography of Don Alvaro in
English when none is available. This has the blessing of Don Javier Medina with whom he spoke face-to-face.

Apologia for this English Translation

Robert Z. Cortes
I translated this book because I am a fool or, at least, so said the looks on the faces of some
who learned that I was translating this book. You know - the obviously forced half-smile with the
accompanying eyebrows raised in disbelief or incomprehension and a half-gasping, perfunctory
"Oh, good luck!" Some couldn't even suppress a "What for?" But I take comfort in the
knowledge that not all fools are foolish, and some fools are so because of love. I would like to
think I am one of the exceptions to the former; I am sure I am one of the latter.
My love for Don Alvaro came quite slowly, though. I remember an incident during my first retreat
as a numerary of Opus Dei. I was saying the rosary with everyone, walking around the living
room, and I passed by a picture of Don Alvaro, who was still the Prelate then. In that one instant
that my eyes fell on his picture, two things happened in very rapid succession: I recalled how
the older members of Opus Dei in my center seemed to always talk about the Father with so
much enthusiasm and affection; and then I asked myself if Id ever get to love the Father the
way those older members seemed to. I had wanted to, of course, but I couldnt imagine how.
As I found out later, this love is not something one acquires on ones own. It is something that
one nurtures, yes, but one can only nurture something once it has been given. And the giver of
the gift is God. I am certain my love for Don Alvaro is such a gift.
The gift came with the vocation to Opus Dei, later to be nurtured by personal encounters with
Don Alvaro in the flesh twice in my case. He first came to the Philippines and then I went to
Rome. In both cases, I felt the overpowering humility of his person. Imagine a person of his
stature asking me to pray for him. What does one say to such a request? Well, yes, of course
but I mean, what sort of yes? That would be an embarrassed yes. That would be a yes
that knew it would say more than it would do. That would be a yes that knew that the one
being asked needed it more than the one asking.
But Don Alvaro would protest if he heard me say that. Indeed, he felt the need to be always
serving and asking for pardon when he felt he didnt serve enough. I say that not only because
Ive heard and read about it, but also because I myself experienced it in the most jaw-dropping
way. It happened like this.
I was coming to Rome for the first time as a staff member of a group representing the
Philippines for a conference for university students (UNIV 1993). By coincidence, I was turning 6
years Opus Dei in those days and I would have to be granted what members call the fidelity.
Ill spare you the other technical details, but I have to mention that it entails a simple and short
ceremony to be officiated by a priest. In my gumption, thinking that this was some wonderful act
of Providence, I wrote to Don Alvaro months before to ask him if he could officiate my fidelity.
Of course, I knew that for that to happen would be next to impossible. In fact, he never did
officiate that short ceremony but that eventuality only highlighted his astonishing humility. For
1

the moment our group came out of the airport, the person sent to fetch us, before saying
anything else, asked aloud who Robert Cortes was. When I said it was I, he said that Don
Alvaro was sending his apologies for not being able to officiate my fidelity, as he would be very
busy that day.
That message absolutely startled
me because I didnt even expect my
letter to be read, much less to be
taken seriously, by Don Alvaro. I
know that he reads thousands of
letters. But there it was the
apology of the century, next only to
Pope John Paul IIs apology to
humankind for the sins of all the
sons and daughters of the Catholic
Church throughout history. And as if
that were not enough, Don Alvaro
had arranged that I should do my
fidelity in the oratory of the Holy
Apostles.
And if that detail at first sounds
trivial, it wouldnt, once one knows
what very few people know: that the
most important announcements in
One of Don Alvaros detail to make up for not having officiated my fidelity the history of Opus Dei were made
was to request the organizers to put me on stage during the get-together
in this oratory. For example, Don
with him that day. After the get-together he would again make the same
Alvaro announced the erection of
request of me that he had made years before in Cebu, Pray for me.
Opus Dei as a Personal Prelature
there you will see that if you have a mind of reading this unofficial English translation of his
official biography in Spanish. I am definitely not hinting that my fidelity is anywhere as
important as the erection of the Prelature. On the contrary, I point out that detail to highlight just
how magnanimous Don Alvaro is.
Now I didnt use the present tense on that last verb in trivial fashion; I used it rather deliberately.
My deliberateness is borne from the conviction even after Don Alvaro died, he has been as
magnanimous with me as he was in his earthly life. No, perhaps I err. He is now more
magnanimous with me as he ever was.
He was magnanimous with me when he procured for my mother in 2007 a benign tumor instead
of what the doctors said was 95% a malignant one because of its location, shape, and size.
That was then completely excised, there was absolutely no chemotherapy that was required
afterwards, and there has been no remission until now.
He was magnanimous to me when he procured, in mind-boggling fashion, more than 2 million
pesos worth of funding for my M.A. in Columbia University in New York. He did it again for my
2

Ph.D. in the Pontifical University of the Holy Cross in Rome. He continues to be magnanimous
with me even now, and even in just small things like the cure of a bad cold so I wouldnt miss
my choirs mini-concert.
I have to admit that after being a recipient of favors, dizzying both in quantity and quality, I am
not so sure now if I love Don Alvaro because he was and is my father, or only because of the
things I have received. This is the miserable tendency of human beings who are still so far from
the sanctity of Don Alvaro. And the worst part is that the more I dwell on the question, the
further away I feel I get from the answer.
In any case, the answer is probably not all that important, so why even bother, I told myself.
What I did instead was to do something more objective, and that is, to be the fool for Don Alvaro
and translate this book.
And because I am a fool, I dont know Spanish like the Spanish-speaking natives of Spain and
Latin America. I am not even a native of the English language like most Brits, Americans, and
Canadians.
But I am not foolish, so I use Google Translate (GT). I have also studied Spanish for the last 32
years, and for the time being live in little Spain here in big Italy (i.e., the real one, not the little
one in New York). I have also studied and taught Latin for the last 29 years to strengthen the
etymologies of my English and Spanish vocabulary. Best of all, I have been studying English for
the last 45 years, a continuing intellectual endeavor with the best possible foundation: Sesame
Street.
Now a little word about Google Translate. I vaguely know of a few people who sneer at it and
think genuine translations must be done without it. Such a belief may very well be defensible in
elite intellectual circles, and to the judgment of their members that my translation is fake, I
willingly submit. However, being a child of my generation which was the first in Philippine
Science High School to actually have Computer Science in our curriculum (in school year 19831984, it was taught for one quarter and you are allowed 3 seconds of laughter at this point), I
do believe that we ought to use technology to our advantage. And if my task of translation be
expedited with it such as GT, why not? Never mind that its considered fake by the intellectual
elite.
I shall soften up on my self-flagellation at this point by asserting that I do think this GT-aided
translation is in fact a personal, rather than a computer, translation. The simple reason for that is
that Ive had to overhaul whole sentences from what GT gave me in many instances, and in all
instances, I painstakingly went through every line of the book. This would be obvious if one took
pains to try and actually read, say a chapter, of my translation and compare it with what GT
would cough up if you were to cut-and-paste it yourself. And again, I used that last idiom in
quotations marks quite deliberately because whereas GT delivers its translations in a few
seconds based on some mindless algorithm, I went through each line with a lot of deliberation
using all my nearly 50 years of education to produce the final translated text that you now read.

This is the reason that it has taken me more than a year to actually come up with this finished
book. Not less, of course, because I did not do this full-time, and not less because, like many
human beings with original sin, I have given in to laziness many times but what I really mean
by this reason is the following.
Aside from GT, Ive had to use at least two Spanish dictionaries, Websters, the One-Look
reverse dictionary, and consulted with several persons more familiar with Spanish. I also felt the
need to use countless other sites and sources (for medical terms, historical events, cultural
details, etc.) to make sure the translation is as faithful to the original text but also not as jarring
to the English speaking ear. In many instances, getting to the best translation of a phrase was a
genuine investigative process that required more than one sitting and forced me to stay up late
at night. Obviously, effort doesnt assure effectiveness in the end, but at least, it cannot be said
that this is merely GT work. No sir not with those more than 200 pictures, some of which were
excavated from the deepest recesses of the internet through a process that can only be likened
to sleuthing.
As I close this lengthy introduction to the translation, I have to issue two warnings to the reader.
The first concerns technical error. As I said, this was made in my free time and with no help of
editors. So you will see a lot of typographical errors. Please do me the kindness of pointing
them out so I can make the necessary changes. The second warning is more serious: you may
actually be considered a fool yourself for reading this work of a fool.
I once asked a Spanish-priest-publisher now living in the U.S., who happened to pass by Rome,
what he thought of publishing this translation, and his answer was instant: it wont sell. And that
may very well be true. John Coverdale, a good American friend, who is both a very intelligent
professor and very good human being, has produced an excellent, much shorter, and thus more
readable version of Don Alvaros life which are available for both children of the light (read:
Scepter) and of darkness (read: piracy).
I would defend myself starting this translation by saying that I did so way before Johns version
came out. But now that his book has been out for more than a year why did I even bother
finishing it?
Well, like I said: because I am a fool. Many times, they are called fools who, like me, try to take
seriously what St. Josemaria wrote: To begin is easy; to persevere is sanctity. Let your
perseverance not be a blind consequence of the first impulse, the work of inertia: let it be a
reflective perseverance (The Way, 983).
And so, like I said, you, dear reader, may very well be a fool as well for reading (and finishing)
this translation. But lets hope we are both fools for love of a man who deserves much more and
certainly no less a man who has loved us and has been faithful to us and for us unto folly.

November 28, 2015

33rd Anniversary of the Erection of Opus Dei as a Personal Prelature
4

INTRODUCTION
Vir fidelis laudabitur multum [1]: "the faithful man will be greatly praised." This phrase from the
book of Proverbs reflects the earthly life of Venerable Alvaro del Portillo. Bishop Echevarra, the
present Prelate of Opus Dei, once said that "when Alvaro del Portillos biography is written,
among other relevant aspects of his supernatural and human personality, this fact will occupy a
prominent place: the first successor of St. Josemaria Escriva in the government of Opus Dei
was, before everything and above all, a staunch Christian, a most faithful son of the Church and
the Founder, a pastor completely given to all souls and in particular to his pusillus grex, the
portion of the people of God the Lord had entrusted to his pastoral care, in close communion
with the Roman Pontiff and his brothers in the episcopate. He did it with absolute selflessness,
with willing and cheerful self-giving, with pastoral charity and vigilance "[2].
Bishop Alvaro del Portillo was endowed with outstanding intelligence its enough to recall his
resume: Assistant of Public Works, Doctor in Civil Engineering, Doctor of Philosophy (History),
and Doctor of Canon Law. Moreover, he enjoyed an admirable willpower, a great capacity for
work, a strong and friendly nature, and an extraordinary ease of making friends.
Nevertheless, if we want to find the root of everything that he was, we would not look at his
human qualities, undoubtedly great they may have been. Rather, we would turn our attention to
his theological virtues: faith lived to its ultimate consequences and exercised in great
circumstances as well as in minute details; hope that moved him always to trust in God's help;
and charity with God and neighbor that brooked no limits. And all this built on a humility without
wrinkles, which as a Castilian classic explains, is "the basis and foundation of all virtues and
without which there is virtue." [3]
Fidelity, which has its origin in faith (as the etymology suggests), is the most characteristic
feature of the life of Bishop del Portillo: faithfulness to God, loyalty to the Church and the Pope,
loyalty to Opus Dei and its Founder. Without fear or exaggeration, we can see that, since
discovering his divine call on July 7, 1935, he spent every moment of his existence to surrender
himself completely to the fulfillment of the divine Will with all the strength of his being. And this
Will was quite clear to him: next to St. Josemara, he was to be always an unwavering support,
a rock; after the Founders transit to heaven, his first successor as head of Opus Dei.
During the nineteen years he was the "pastor" of Opus Dei, Bishop del Portillo carried out his
ministry in an inseparable union of mind of soul, we would write with St. Josemara. He
would continually stress to the faithful of the Work that, with the foundational period over, they
ought to live, until the end of time, the stage of continuity and faithfulness." [4] This meant the
full loyalty to the spirit which the Founder had left not only written, but carved, as he liked to
repeat [5].
At that time, he made it his fundamental mission to complete the legal path of Opus Dei, i.e., its
configuration as a personal prelature of universal scope, according to what St. Josemara had
seen. As well, it was during his tenure as Prelate that the beatification of the Founder took
5

place. With this, the spirit of the Work was given once more a sort of new seal by the Supreme
Authority of the Church. It was a way of highlighting once again that the way the Founder taught
was and is, in fact, a path to holiness for Christians called by God to live ones life in love,
fulfilling their ordinary duties.
Under the guidance and inspiration of Bishop del Portillo, Opus Dei continued to serve the
Church through the start of apostolic work in new countries; the ordination of eight hundred
priests from among the members of the Work; initiatives such as the Pontifical University of the
Holy Cross in Rome, and many other works of social solidarity ranging from clinics in Africa,
Europe, and America, to schools and universities in different continents. All these were over and
above the personal apostolate of each of the faithful, which is as varied as life itself, and which
Bishop Alvaro himself constantly encouraged.
On hearing of the death of Bishop del Portillo, John Paul II sent a telegram of condolence to
Bishop Echevarria and all the faithful of Opus Dei, which recalled "with gratitude to the Lord for
the life of priestly and episcopal zeal of the deceased, the example of fortitude and of
confidence in divine Providence which he consistently showed, and his fidelity to the See of
Peter and generous service to the Church as a close associate and worthy successor of
Blessed Josemaria Escriva." [6]
On June 28, 2012, after an exhaustive historical and theological study intended for these cases,
Pope Benedict XVI officially declared that the Church acknowledges that the Servant of God
Alvaro del Portillo lived heroically the theological virtues (faith, hope and charity, with God and
with neighbor) as well as the cardinal virtues (prudence, justice, fortitude and temperance) and
other related virtues. For this reason, the title of "Venerable" was conferred on him, and he
could now be proposed to the Catholic faithful for devotion and imitation.
In the following pages, the reader can verify for himself or herself the truth of the words of
Blessed John Paul II, and the reasons that Benedict XVI declared Alvaro del Portillo
Venerable, a step towards his future beatification and canonization.
FOOTNOTES:
[1] Prov 28, 20.
[2 ] Echevarria, J. , Homily at the funeral Mass for the soul of Bishop Alvaro del Portillo , Rome,
25 -III- 1994 ( AGP , Library, P01 , 1994 , 264 ), for the original Italian text, see Romana, 18 (
1994 ) , p . 28.
[3 ] Cervantes , M. de, The Dialogue of the Dogs, in Exemplary Novels , vol. 2 Ed Chair, Madrid,
1995 , p. 312 .
[4] Del Portillo, ., Letter 30 -IX- 1975 , n . 9 (AGP, Library, P17, vol. 2, n. 36).
[5] Many times, orally and in writing, Saint Josemara used this expression, to refer to the spirit
of Opus Dei. E.g., in his Letters from 14 -IX- 1951, n. 7; 29 -IX- 1957, n. 3; 25 -I- 1961, n. 54,
etc.
6

[6] John Paul II, Telegram to Bishop Javier Echevarra, AGP, APD T- 17395.

PREFACE
The literature on lvaro del Portillo is sufficiently abundant [1]. To date, two extensive
biographical profiles have been published, which provide an adequate summary of his life [2].
As well, in 1996 and 2001, professors at the Pontifical University of the Holy Cross, Rome,
prepared two volumes of studies on some facets of his thought and his ecclesial path [3], in
addition to those published on his life. Lastly, there are over sixty articles about him which have
appeared in theological or canonical journals and dictionaries, not counting those in the daily or
graphic press worldwide.
In addition to these materials already very valuable themselves upon the death of the
Venerable Servant of God, hundreds of people [4], conscious of his spiritual and human stature,
felt moved to write down memories or impressions which they remembered of Don Alvaro. In
total, these testimonies occupy a few thousand pages, and make up a wealth of documents.
Among these, the account written by Bishop Javier Echevarra, the present Prelate of Opus Dei,
who lived with Bishop del Portillo from 1950-1994 [5] stands out: he is an exceptional witness
who was closely involved in most of the events in the narrative he evokes.
This book has been built around such material that perhaps it should carry the subtitle:
Testimonies on Alvaro del Portillo, or Alvaro del Portillo as seen by those who met him. And
here lies the main novelty of this book if compared to existing sketches. Outlining the various
episodes, I have not attempted to offer a "personal approach" to Don Alvaro or to the various
milestones of his existence, but rather to transmit the image, vision, and memory of those who
knew him - "in the flesh," we could say - at different stages of his life: from childhood to his
death.
Some of these people were later called to testify as witnesses in the proceedings on the life and
virtues of Don Alvaro that, beginning 2004, the Diocese of Rome and the Prelature of Opus Dei
conducted in view to his possible beatification and canonization as prescribed by the canonical
norms. In writing this book I did not include these testimonial statements - which to date are not
public - but only the testimonies previous to them.
Another approach that I have tried to follow as far as possible was to allow Bishop del Portillo to
speak. For this, I have used written sources (i.e. his letters and other documents), as well as
oral ones. Sometimes, during family get-togethers or the celebration of some personal
anniversary, Don Alvaro recalled events of his life. This happened only a few times, because he
usually did not talk about himself. But in the archives of the Prelature of Opus Dei transcripts of
some of these intimate conversations, which are a very important autobiographical source, have
been preserved.
As regards the manner of citing unpublished sources on the founder of Opus Dei, Bishop del
Portillo or Bishop Echevarra one can keep in mind the following:
- "AGP" means the General Archive of the Prelature of Opus Dei.

- "APD" is the corresponding acronym to the provisional section which contains the documents
relating to Bishop Alvaro del Portillo, which are mainly of three types: a) accounts, which are
numbered with the letter "T" followed by the corresponding number; b) documents: "D" No. and
c) letters of correspondence of Don Alvaro ("C" followed by the date: for example, C- 350823
means letter August 23, 1935).
- " Library, P01 " ( . , Or P02 , P03 , etc. ) indicates the section of the archives where the
transcriptions of oral texts from meetings or family- preaching, etc. are found
- Since 1984, Bishop del Portillo began sending monthly pastoral letters to the faithful of the
Prelature of Opus Dei on ascetic and spiritual matters. These writings were collected in three
volumes bearing the title of Family Letters. These texts are cited: Letters ..., followed by the
volume number and paragraph number (e.g. Letters ..., vol. 1, n 107. . .)
The earthly life of Bishop del Portillo coincided and sometimes intertwined, with people, events
and institutions which had international impact: the two world wars, the apostolic development of
Opus Dei, Vatican II, the holy life of Josemaria Escriva de Balaguer, the pontificate of several
popes who marked the course of humanity, etc. Thousands of pages are needed to do justice to
these events and characters. Thus, with few exceptions, I have limited myself to simply mention
them in passing as they appear in the life of Don Alvaro, hoping that the reader has the
background necessary to understand them properly.
In doing this work, I relied on the invaluable help of many people. First, I must mention those
who have written testimonials about Bishop del Portillo, stating their personal memories for the
General Archive of the Prelature of Opus Dei. Monsignor Flavio Capucci, Postulator of the
Cause of Beatification and Canonization of the Servant of God Alvaro del Portillo y Diez de
Sollano has guided me so many times with his advice and comments. Prof. Federico Requena,
Francesc Castells and Luis Cano, experts in the history of Opus Dei, pointed out to me key
directions for the development of this work. For the use of family, academic, ecclesiastical, etc.
documents concerning Don Alvaro, Drs. Velaz Jos Ramn Pereira, David Lazarus and
Silberberg Augustine gave me generous support, time and expertise. I am also indebted to Dr.
Jose Manuel Martin, Guillaume Derville and Carlo Pioppi, who had the patience to read this
books manuscript and the kindness to suggest concrete improvements; Marc Carroggio,
journalist, and Santiago Herraiz of Scepter Publishers have contributed to the drafting. I put on
record my deep gratitude to all of them.
FOOTNOTES:
[1] A list of writings on Bishop Alvaro del Portillo is suggested at the end of these pages.
[2] I refer especially to the books of Salvador Bernal, Memories of Alvaro del Portillo, Prelate of
Opus Dei, Madrid, Ignatius Press, 1996, pp. 296 (translated into the major languages), and
Hugo de Azevedo, Misso Cumprida: Biography of Alvaro del Portillo, Lisbon, Diel, 2008, pp.
343 (there is an Italian translation published by Ares, Milan, 2009, and Spanish, by Ediciones
Palabra, Madrid, 2012).

[3] Pontificia Universit della Santa Croce, Academic Act in memory of Bishop Alvaro del
Portillo, Rome, 1996, p. 692, and Bosch , V. (ed. ), Servo buono e fedele : scritti figure di sulla
Bishop Alvaro del Portillo, Vatican City , Libreria Editrice Vaticana, 2001 , pp . 161.
[4] This is from the nearest relatives brothers, cousins, etc. to important men and women of
ecclesiastical and civil society, through people of different ages and conditions, who had met
Don Alvaro more or less intensely at some point in their lives.
[5] Perhaps a little clarification is important, to better show what is meant here by the term "lived
with Bishop del Portillo". The particular law of Opus Dei provides that two people live more
closely with the head of The Work, to help him in his spiritual and material needs. Bishop del
Portillo and Bishop Echevarra exercised this assignment with St. Josemara. Then, in 1975,
once Don Alvaro was elected to succeed the Founder, Bishop Echevarra and Msgr. Alonso
received this assignment: hence the particular value of their testimony.

10

Part 1: Childhood and youth

(1914 1939)
11

Chapter 1: A Christian home

1.
2.
3.
4.

Ramn del Portillo y Pardo

Clementina Diez de Sollano
A deeply united family
A child like the others, although a bit naughty
Alvaro del Portillo y Diez de Sollano was born in
Madrid on March 11, 1914, a Wednesday. He
was born at home, in the first floor of #75 Alcala
Street [1]. Six days later, he was baptized in the
nearby parish church of San Jos, and received
the names of lvaro, Jos Mara and Eulogio,
the last one in honor of one of the saints whose
feast was celebrated that day. [2]

Figure 1: Ramon del Portillo and Clementina Diez de

Sollano. Photo credits: opusdei.org.mx

His parents, Ramon del Portillo y Pardo and

Clementina Diez de Sollano, had married in the
parish of Our Lady of Guadalupe, in Cuernavaca,
Mexico, on January 11, 1908 [3]. They came
from two families united by kinship and had a lot
of dealings with each other [4]. In January 1910 ,
the first of their sons, Ramon , was born,
followed by Francisco (1911), Alvaro (1914),
Pilar (1916), Jos Mara (1918), Angel (1920),
Maria Teresa (1926) and Carlos (1927) [5].

To situate ourselves historically, let us recall that

when Alvaro was a little more than three months, on June 28, 1914, in Sarajevo, a Serbian
terrorist assassinated the heir to the Austro-Hungarian Empire, Archduke Franz Ferdinand, and
his wife Sophie. That assassination triggered the start of the First World War, which left eight
million dead, six million disabled, and very deep social and economic wounds in the fabric of life
in the countries of Europe.
On August 20 of that year St. Pius X died, carrying with him the immense pain of seeing the
world ravaged by war. On September 3, Cardinal Giacomo della Chiesa Giambattista was
elected to the See of Peter. He took the name of Benedict XV, and guided the Church for over
seven years, until January 22, 1922.
Spain - which came to the threshold of the twentieth century extremely battered - remained
neutral in the Great War, and this policy produced economic benefits. The social situation was
precarious in many aspects, and there was a latent uneasiness in a broad stratum of the
population, partly fueled by proponents of anti-Christian ideologies. An example of such
unstable equilibrium facing the country was evident in the time of office that presidents of
12

government lasted in those years: between 1900 and 1920, the average was about eight
months. In 1921, the defeat of the Spanish Army in Morocco (the disaster of the year") further
undermined the foundations of the monarchy of Alfonso XIII.
1. Ramn del Portillo y Pardo
Ramn del Portillo y Pardo was born in Madrid on January 28, 1879. His parents were
Francisco Portillo y Gomez, a native of the same city, and Concepcin Pardo de Santayana
Gmez de las Barcenas, born in Santander [6]. Later, they had two daughters: Maria del
Carmen [7] and Maria del Pilar [8], who, as will be seen later, played an important role in the
early life of Alvaro del Portillo.
After studying law at the Central University, Ramn del Portillo worked as a lawyer at a major
insurance company in the country: the company Plus Ultra, the headquarters of which was in
No. 8 Plaza de las Cortes.
Don Ramon was of slim physique, and the doctors had prescribed for him to take almost daily
moderate amounts of insulin, to improve his appetite and thus make him gain a few kilos. For
this reason, his children remembered, he suffered real hunger pangs at the most unexpected
moments. If this happened while he was walking, he would enter the first candy shop or caf
along his route to remedy his almost intolerable situation [9].
Her daughter Pilar has portrayed him as "a neat and elegant man, proper in every way, and very
polite. (...) He was very good and had a great concern for the education of his children, which
showed, as elsewhere, his love of order. He took note of all expenses he made every day in an
agenda: newspaper, this much; cigars, this much; alms, this much (because he always gave
alms). He likewise wrote down what he gave weekly to each of his children." [10]
Indeed, Don Ramon had a passion for punctuality and order which, in some respects, was
almost bordering on some sort of mania [11]. For example, he came home every day at exactly
two-thirty: not a minute before or a minute later. Another detail: he liked to note down, by hand,
the changes in the weight of his children. So we know that on March 12, his day of birth, lvaro
weighed 3 kilos 240 grams, and was getting fatter every week until he was six months and one
day [12]. He also took note of the height: when he turned 3, Alvaro measured 93 centimeters
[13].
Carlos, the youngest son, remembered him as a loving father. "I see him serious, serene, with
his fine elliptical wire-rimmed glasses, working at his desk. He would approach me timidly, smile
at me, open a drawer, and show me what was inside. A wonderful world would open up for me:
there, perfectly ordered and aligned, were pencils, pens, erasers and other writing
instruments."[14]
He was fond of reading and of bulls. When he could, he went to Madrid's Plaza de las Ventas;
otherwise, he was happy to follow the bull runs through radio (brand "Nora"), which they had at
home [15]. From him, Alvaro took a liking to the "national fiesta": Don Ramon used to
accompany the very young Alvaro to Victoria Street, next to the Puerta del Sol, to buy tickets or

13

subscriptions. He knew well the bullfighters of the day and bullfighting language. Even during
adolescence and early adulthood, he came to fight calves [16].
Moreover, quite often, Ramon went to see pelota games and in those times, he used to bet
small amounts of money. But he did so with a twist: betting on the two contenders. Then, with
some ingenuity, and to the delight of the family, he showed that he did not know how go about it
because he never managed to win a peseta, indeed, he always came with a small loss. In any
case, it was evident that he was a sober man, even as he acted naturally and complied with the
obligations of his social and occupational status. [17]
His children agree that he was "serious but not a severe" and "on weekends preferred to stay at
home, where customs remained unchanged. On Sundays, after Mass, he would take Tere and
Carlos (the youngest ones) for a walk in the Retiro Park (...). Naturally, before leaving, he
checked them from head to toe: if their hair was well-coiffed, if they had clean hands, if their
clothes were fixed... And after reviewing them and liking what he saw, he took them out, quite
happy and contented... "[18].
lvaros relationship with his father was one of absolute filial confidence; father and son were
genuine friends. [19]
2. Clementina Diez de Sollano
The maternal grandfather of Alvaro del
Portillo was Ramn Diez de Sollano
(1855-1929). The surname is "Diez"
(meaning ten) and not "Dez"1. The story
goes that "apparently, in ancient times, [in
Sollano], there were ten brothers, lords of
the place, who all looked like each other,
and would each sign: one of the ten of
Sollano (in Spanish, uno de Diez de
Sollano): thus the name came to be." [20]
Ramon was a native of Llodio (lava),
although his family roots were in Zalla
(lava), whose council owned Sollano
Figure 2: The family estate San Antonio del Puente. Photo credits: [21]. He had been educated in France and
opusdei.org.mx
at twenty he moved to Mexico, following
what was, more or less, a family tradition. There, on April 24, 1884, he married Maria de los
Angeles del Portillo, who belonged to a family of landowners in the state of Morelos. [22]
His daughter, Clementina, lvaros mother, was born on April 16, 1885, in Cuernavaca [23], and
spent much of her childhood and youth in two estates of the family, named Buenavista and San
Antonio del Puente. Buenavista was seven hundred meters above sea level, and was far 1

Diez vs. Dez: the surname of Alvaros maternal grandfather has only one syllable and the accent falls on the e,
not on the I. Thus, it is pronounced as DYETH, not DI-yeth.

14

about five kilometers from Cuernavaca and about seventy kilometers from Mexico City, the
capital. The estate produced guavas, mangoes, bananas, oranges, coffee and a variety of
flowers. San Antonio del Puente, meanwhile, was a sugar mill located twenty kilometers from
Cuernavaca [2].
Dolores, a sister of Clementina twelve years her junior, recalls that their family spirit emphasized
the virtues of fortitude, a sincere and deep religious piety, and generosity in serving others.
Dolores says their life was "somehow fierce yet nevertheless structured and closely monitored
by our mother who made her watchfulness invisible to us with her finesse." [25]. She relates that
Clementina woke up every day at six in the morning on the dot and bathed in a tub of cold water
[26]. When she was a little grown up, the basin was replaced by lagoons, known as The Ojitos"
(Little Eyes), to which they both would come in the early morning riding a horse.
She adds that "Clemen (as the mother of Alvaro was fondly called) was a great horse rider and
rode the bravest horses which she knew and handled very well to the admiration of all." [27]
She remembered an occasion in Buenavista when young Clementina, while waiting for the
laborers and their families, dared to ride on Prieto, "a fiery and high-spirited pure black-blood
that no woman had tried to ride until then but she won the horse over. [28]
As was usual in those days, the property of the Diez de Sollano had a church, which stood out
from among the many other structures. There Mass was celebrated on Sundays and holy days;
during the month of October, the Rosary was prayed every evening and often included
Benediction (i.e., blessing with the Blessed Sacrament). Holy Week was celebrated each year
with solemn liturgical ceremonies and processions. These expressions of Christian life brought
together all the residents living in the property, including the farmers and their families [29].
Clementina's mother, Dona Maria de los Angeles carried out works of mercy, which she did with
her daughters. "She had a full-blown orphanage, which doubled at times as a nursing home for
old people. There she took care of both old people and children as if they were her children."
[30]. She likewise visited the homes of laborers to provide their families with spiritual and
material support, and, when appropriate, to care for their sick, attend to maternity cases, help
the dying die well, and assist the widows. [31]
Clementinas education was completed with a few years of schooling in the school run in
London by the Handmaids of the Sacred Heart. She had a good cultural formation. She knew
English and French, enjoyed history and literature - particularly biographies - and followed
current events with interest through newspapers" [32]. Her doctrinal religious formation was
better than most; her bedside book was The Imitation of Christ, and she loved to read spiritual
texts [33].
While she was in Europe for her studies, her parents moved to Spain one summer, and there all
the family gathered in the house that the Portillos owned, in La Granja de San Ildefonso
(Segovia). It was there that Ramn del Portillo and Clementina Diez de Sollano met.
Clementina was twenty-three when she got married, in 1908. From then on, she settled in
Madrid. Her children testified that, in every way, "she always felt very Mexican; she spoke with
15

the accent of her native land (a trait that gave her a special sweetness) and her voice had an
almost musical softness." [34].
She was very pious, and
went to Mass every day.
[35] Her children would
always remember her as
a placid, serene woman
of great kindness; but,
when necessary, she
knew how to act
decisively and
energetically [36]. She
instilled in them "a great
moral rectitude, without
sentimentality or false
pieties; she was very
Figure 3: The Del Portillo children in La Granja de San Ildefonso where they would spend
upright in everything
their summers. Photo credits: Saxum: Remembering Alvaro del Portillo
and, at the same time,
very flexible. She educated us with a great common and supernatural sense at all times. [37] "I
did not hear her criticize anyone. (...) She kept on reminding us that we should never speak ill of
anyone, and emphasized that we ought to desist from rash judgments." [38]
She also had a robust spirit of mortification. Her son Carlos has not forgotten that "she took cold
baths at dawn, when she thought no one was listening. However, it was inevitable that some
gasps would escape, since it was so cold, and we heard them despite the sound of water, no
matter how discreet she wanted to be especially those wee hours of the day. In the morning,
when we asked her, she always came up with some evasive remark, or tried to change the
conversation, as if what we heard were a product of our imagination." [39]
Her niece Isabel Carles summarizes what she thought of her aunt Clementina by saying she
was "the picture of a godly mother who sacrifices herself entirely for her children." [40]
In November 1910, the Mexican Revolution erupted, through which individuals like Jos
Venustiano Carranza, lvaro Obregn, Francisco (Pancho) Villa, and Emiliano Zapata rose to
international fame for various reasons. Political elections were called and one of the presidential
candidates, Francisco Ignacio Madero, called for an armed uprising against the dictator Porfirio
Daz, accusing him of having falsified the results of the polls. Soon, the conflict turned into a civil
war that lasted for many years, and claimed the lives of many victims (some authors speak of a
million dead, others calculate up to two million).
As happened to many other landowners, the Diez de Sollanos lost their properties as a result of
the riots, and Clementina's fathers life was saved only by a miracle. In this situation, Ramon
decided to emigrate to Spain [41]. Pilar del Portillo recounted, "the revolutionaries were
themselves those who facilitated his leaving the country because they knew he was an honest

16

man, and one who had always sought to raise the standard of living of farmers and farm
workers." [42]
The reputation of honesty of lvaros grandfather lasted through the years, and in 1951, the
Mexican newspaper Excelsior - The Journal of National Life published an article entitled
Doing Justice to the Landowners of Morelos. It mentioned that some landowners did not
make the mistake of others (i.e., landowners), and among them are worth mentioning Don
Ramn Diez de Sollano and his worthy wife, Mrs. Maria Portillo de Diez de Sollano, co-owners
of the Haciendas San Antonio de El Puente and Buenavista who never took off land from poor
peasants, and always met the duties imposed by social justice, human solidarity and Christian
charity, in accordance with the Encyclical Rerum Novarum of the immortal Pope Leo XIII,
spread in the state of Morelos with singular zeal by the second Bishop of Cuernavaca, Don
Francisco Plancarte y Navarrete, of pleasant and glorious memory for us Morelanos. [43]
An ancestry such as that mentioned earlier could not have failed to produce in lvaro a great
affection for the Mexican nation. Later on, when he was older, he recalled that as a child, his
grandmother, Maria de los Angeles - who had other gifts except a good musical ear - would rock
him to sleep in her arms while singing the national anthem of her country as a lullaby. The lyrics,
of course, were hardly the most appropriate to induce a baby to sleep: Mexicans, at the cry of
war, ready your swords and bridle, and at the resonant crack of the cannon, shake the land from
its very core...
3. A deeply united family
Although the Diez de Sollanos lost their most important material possessions around 1910,
another two decades would pass until those financial difficulties began to affect the family of
Ramon del Portillo and Clementina Diez de Sollano. Until then, their economic condition was all
right because, together with his professional income, Ramon had inherited some of his familys
wealth: a farm in Leganes and several houses in Madrid [44].
At the time of lvaros birth on March 11, 1914, the family lived in one of the best residential
areas of the capital. Spains neutral stance in World War I was turning Madrid to a political and
commercial crossroad. Among many, this was manifested in an intense architectural and urban
development. The city was turning into a European metropolis, and would reach one million
inhabitants in the late twenties [45].
The del Portillo-Diez de Sollano family also continued to grow. In September 1916 their first
daughter, Pilar, was born, and in May 1918, Jos Mara [46]. Both were born in Burgos, where
their maternal grandparents then resided [47].
They were forming a family that was deeply united [48] to deep Catholic roots. In a
posthumous article, Bishop del Portillo left a few written words about the family, which perhaps
echo his own: "It is precisely in the family a communion of persons among whom reigns a
free, disinterested, and generous love the place, the context in which, more than anywhere
else, one learns to love. The family is a true school of love." [49]

17

Two years and nine months after his birth, on December 28, 1916, Alvaro received the
sacrament of Confirmation from Bishop Eustaquio Nieto y Martin, Bishop of Sigenza, in the
parish of Our Lady of the Conception in Madrid [50]. It was then a legitimate custom in Spain for
children of this age to be confirmed. The church, designed in a longitudinal Gothic style with
three naves and a tower forty-four feet high, had been completed two years earlier.
As he grew up he learned from his parents some Christian prayers, such as the morning and
night prayers, grace before and after meals, the Rosary [51] and other Marian invocations that
he repeated piously until his death. One example of this goes, "Sweet Mother, do not go away /
do not take away your sight from me / be with me everywhere / and never leave me alone. /
Since you protect me so much, / as a true Mother, / ask Them to bless me: the Father / Son and
Holy Spirit." [52]
Ramon and Clementina also taught their children to keep the commandments of God and the
Church. Without forcing anyone, they knew how to prudently encourage them to frequent the
sacraments [53]. On Sundays the entire family went to Mass. Teresa recalls that "we took a
walk in the Retiro with my parents who got along very well with each other," [54] and that Don
Ramn had the habit of "inviting them to potato chips and soda." [55]
When he turned 75, Bishop del Portillo recalled in a homily the Christian atmosphere that
pervaded his home. "I took a quick look at my life, and the many graces of the Lord came to my
mind and heart: a Christian family, parents who taught me to be pious, a mother who instilled in
me a special devotion to the Sacred Heart, the Holy Spirit, and the Blessed Virgin under the title
of Our Lady of Mount Carmel, and... so many other good things!" [56]
The practices of piety were well interwoven with hard work and the good use of time. For
example, his mother would gather the younger children to make rugs in the dining room, a task
both useful and enjoyable at the same time. Doa Clementina would carry a colored hessian
cloth, and each child would get the wool with the color for that part of the design that
corresponded to him or her. Then, using a sewing hook, they would do their portion of the rug.
[57]
All that was done with refinement and good manners. Pilar del Portillo says that the children
were "formal enough" and knew how to greet visitors, complying with the rules of "etiquette and
good manners." [58]
Above all, however, as reflected in the preceding pages, Ramon and Clementina gave to their
children, a lofty example of love, loyalty, strength, diligence, order, punctuality, generosity, and
service to others.
4. A child like the others, although a bit naughty
Alvaro grew up as a normal child. Thanks to the notes his father took, we know that his physical
development was above average at the time. At three years old, he was about one meter in
height [59].

18

Those who knew him describe him as a happy child.

According to his sister Pilar, he was "happy, funny,
somewhat chubby, good-looking, with a friendly and
smiling face. A child like all children: sporty, playful,
funny, and slightly naughty" [60]. Her cousin Isabel
Carles added that he had "a great capacity for
enthusiasm" [61], although it might be more accurate
to say that he exhibited a clear tendency to be unruly.
Bishop Echevarra recalls a prank from an anecdote
he heard from the lips of the protagonist. At a party
there were several visitors in his parents' house, and
among these people, there was a man who sported
the then-current Kaiser moustache. He narrated that
the mans face had drawn his attention, and he went
to his father to tell him that he wanted to rub the
mouth of that family friend with a little hot pepper.
Naturally his father told him that he ought not to think
of doing such mischief. But the boy did not listen and
promptly did what he had intended to do.
"This man was not only manifestly upset, as was
natural, but, upon seeing the slight involuntary smile of
Don Ramn the situation was after all a bit comical gave vent to his anger and challenged
the father of Alvaro to a duel. Don Ramn, a man of Christian criteria, refused. Aside from
apologizing, he downplayed the issue, and expressed clearly and firmly that it was neither
appropriate, nor in accord with the Faith to engage in such a duel, a challenge that he would
never accept, precisely because he knew that a Christian could not do so. The affair ended with
no more consequence than the cooling of the friendship between that man and the family." [62]
Figure 4: Alvaro in 1917. Photo credits: Opus Dei
(Information Office)

Other manifestations of Alvaros spirited character came to the fore while he was learning
foreign languages. Don Ramn and Doa Clementina wished their children to learn English and
French, and at a very early age, they were given individual teachers. The two teachers,
Mademoiselle Anne and Miss Hoches took their work very seriously and Alvaro, who at that
time did not have an interest in languages "sometimes got angry, got down on the floor, and
tried to bite their legs. [63] Naturally, this behavior always received its requisite punishments
from Don Ramn and Doa Clementina.
Little lvaro loved his parents and siblings. However, when he lost the status of "benjamin of the
family" upon the birth of his sister Pilar, he seemed to have been jealous at all the pampering
given to his sister. His parents told him that "envy makes your face turn yellow." And one day
they caught him in front of the mirror cabinet, commenting aloud: "They say that children, who
are envious, turn yellow; well, Im extremely envious, yet I'm still quite white." [64]
In May 1919, King Alfonso XIII consecrated Spain to the Sacred Heart of Jesus. Nevertheless,
despite the efforts of government to stifle anticlericalism through policies, it continued to spread
19

among intellectuals and workers. Bishop Prudencio Melo y Alcalde of Madrid, synthesized the
spiritual situation of his diocese at that time with these words: "The good ones do better every
day, as can be seen by the increasing number of people receiving the sacraments and of parish
organizations. As for the bad ones: one part is getting worse due to the presence of socialism,
liberalism, and the impious and indifferent press, while the other part is getting better because of
the apostolic activities." [65]
In February 1920 Angel was born, the sixth child of the family [66]. A month later, Alvaro turned
six, and in October, he started his schooling at the College of Our Lady of Pilar. As can be
expected, at that time the changes experienced by Spanish society could not yet be fully felt.
However, the waters were becoming more turbulent each time, and in the second decade of the
century, the political and social instability continued to grow. A series of weak and short-lived
governments were unable to provide effective solutions to the escalation of the war in Morocco
and to the increasing internal tensions created by some unions and other nationalists . In fact,
in major cities like Madrid or Barcelona, the number of deaths caused by gangsterism i.e.,
political killings at the hands of hired murderers, was growing: it is estimated that there were
more than 200 in those years. [67]
FOOTNOTES:
[1] Cf Birth of Alvaro del Portillo, AGP, D -6007 APD.
[2] Fr. Rafael Lpez Garca administered the sacrament, while the godparents were his
maternal uncle Jorge Diez de Sollano y Portillo, represented at the ceremony by his paternal
grandfather, and paternal aunt Mara del Carmen Portillo Pardo: cf. Part of Baptism (Madrid, 21
-IV- 1958), AGP, D -6005 APD.
[3] See Marriage document of Clementina Diez Sollano and Ramon Portillo y Pardo
(Cuernavaca, 24 - V -2001), AGP, D- 18861 APD.
[4] See Testimony of Pilar del Portillo y Diez de Sollano, AGP, APD T -0138, p. April.
[5] Cf Family tree, AGP, D -6021 APD.
[6] Cf birth certificate of Ramn Pardo del Portillo, AGP, D- 6129 APD.
[7] Born in Madrid on October 6, 1882 (cf. National identification, AGP, APD D- 6098).
[8] Born in Madrid on 23- X - 1883 (cf. National identification, AGP, APD D- 6099).
[9] See Testimony of Bishop Javier Echevarra Rodrguez, AGP, APD T- 19544, p. April.
[10] Testimony of Pilar del Portillo y Diez de Sollano, AGP, APD T -0138, pp. 5-6.
[11] See ibid.
[12] He wrote down the weight and exact age. For example: "Day 13 July (4 months and 2 days)
6 kilos 450 grams" (ibid.).
20

[13] See ibid.

[14] Testimony of Carlos del Portillo y Diez de Sollano, AGP, APD T -0609, p. 1.
[15] See Testimony of Pilar del Portillo y Diez de Sollano, AGP, APD T -0138, p. 6.
[16] Cf Bernal, S., Memories of Alvaro del Portillo, op. cit., p. 44. "Well aware of these interests
and, above all, the daily grind of Don Alvaro, Escriva stamped this dedication in a copy of The
Way, way back in 1949: "To my son Alvaro, who, to serve God, has had to fight a lot of
bulls'"(ibid., p. 45).
[17] See Testimony of Bishop Javier Echevarra Rodrguez, AGP, APD T- 19544, p. 7.
[18] Testimony of Pilar del Portillo y Diez de Sollano, AGP, APD T -013, p. 6.
[19] See Testimony of Bishop Javier Echevarra Rodrguez, AGP, APD T- 19544, p. April.
[20] Testimony of Pilar del Portillo y Diez de Sollano, AGP, APD T-0138, p. 3.
[21] Throughout his life, Alvaro would manifest a particular affection for the Basque Country.
Remembering his ancestors, he sometimes used some words in Basque: specifically, he could
count to ten in this language and sometimes used the term "ganorabako" which he had heard
from his grandmother, to mean people without shank (cf. testimony of Ignacio Javier Celaya Urrutia, AGP, APD T- 19254, p. 70).
[22] "Some of the Portillos and some of the Diez de Sollanos moved to Mexico during the
seventeenth and eighteenth centuries, where they made their fortune. The Diez de Sollanos,
specifically, became, over time, one of the biggest landowners of Morelos." (Testimony of Pilar
del Portillo y Diez de Sollano, AGP, APD T -0138, p. 3).
[23] Cf Birth of Clementina Diez de Sollano Portillo, AGP, D- 17118 APD.
[24] Cf Story of Diez de Sollano and Dolores Portillo, lvaros aunt, family background, AGP,
APD D- 6022, p. 72.
[25] Ibid., P. 71.
[26] See ibid, P. 75.
[27] Ibid., P. 78.
[28] See ibid.
[29] See ibid., P. 66.
[30] Ibid.
[31] See ibid.
[32] Testimony of Mara Teresa del Portillo y Diez de Sollano, AGP, APD T-1000, pp. 1-2.
21

[33] See ibid. As is known, The Imitation of Christ is a work generally attributed to Thomas a
Kempis, although its authorship is dubious. It has been one of the most popular texts of
spirituality in the Church since the fifteenth century, to such an extent that it is said to be the
most edited Catholic book after the Bible.
[34] Testimony of Pilar del Portillo y Diez de Sollano, AGP, APD T -0138, p. 6.
[35] See ibid.
[36] See ibid.
[37] Testimony of Pilar del Portillo y Diez de Sollano, AGP, APD T -0138, pp. 6-7.
[38] Testimony of Mara Teresa del Portillo y Diez de Sollano, AGP, APD T-1000, p. 1.
[39] Testimony of Carlos del Portillo y Diez de Sollano, AGP, APD T -0609, p. 4.
[40] Testimony of Isabel Carles Pardo, AGP, APD T -0137, p. 1.
[41] The birth certificate of Ramn del Portillo Diez de Sollano certifies that his two maternal
grandparents, Ramon Diez de Sollano and Mara del Portillo lived in Madrid in 1910 (see AGP,
APD D -6133).
[42] Testimony of Pilar del Portillo y Diez de Sollano, AGP, APD T -0138, p. 4.
[43] "Doing Justice to Morelos Planters ' Excelsior - The Journal of National Life, June 5, 1951,
reprinted in The Story of Dolores Diez de Sollano and Portillo, AGP, APD D- 6022, p. 62 .
[44] See Testimony of Carlos del Portillo y Diez de Sollano, AGP, APD T -0609, p. 7.
[45] On the history of the city see: Fernndez, A. (Ed.), History of Madrid, Editorial
Complutense, Madrid, 1994, p. 515-548.
[46] Cf Family tree, AGP, D -6021 APD.
[47] Cf birth certificate of Pilar del Portillo Diez de Sollano, AGP, D- 6144 APD.
[48] Testimony of Pilar del Portillo y Diez de Sollano, AGP, APD T -0138, p. 7.
[49] Del Portillo, ., "A very large family" in Mundo Cristiano, n. 385, 1994, p. 26.
[50] The godparents were Jose Maria Palacio y Abarzuza, Count of las Almenas, and Carmen
Angoloti, Duchess of Victoria. Cf Part confirmation (Madrid, 22 -III- 1944), AGP, D -6006 APD.
[51] See Testimony of Mara Teresa del Portillo y Diez de Sollano, AGP, APD T-1000, p. Two.
[52] Testimony of Bishop Javier Echevarra Rodrguez, AGP, APD T- 19544, p. 13-14.
[53] See ibid., P. 7.
[54] Testimony of Mara Teresa del Portillo y Diez de Sollano, AGP, APD T-1000, p. Two.
22

[55] Bernal, S., Memory of Alvaro del Portillo, op. cit., p. 27.
[56] Del Portillo, A., Homily on the occasion of his 75th birthday, 11 -III- 1989: AGP, Library,
P02, 1989, p. 286.
[57] See Testimony of Pilar del Portillo y Diez de Sollano, AGP, APD T -0138, p. 7.
[58] Ibid., P. 9.
[59] Cf Memos of Ramn del Portillo on the weight of his son Alvaro until 6 months and 19 days,
and up to 3 years ( AGP, APD- 6015) .
[60] Testimony of Pilar del Portillo y Diez de Sollano, AGP, APD T -0138, p. 8.
[61] Testimony of Isabel Carles Pardo, AGP, APD T -0137, p. 1.
[62] Testimony of Bishop Javier Echevarra Rodrguez, AGP, APD T- 19544, p. May.
[63] Ibid.
[64] This phrase was recalled by Bishop Echevarria on April 11, 2003, during a family gathering:
AGP, Library, P01, 2003, 423.
[65] Diocesan account of Bishop Melo y Alcalde, 1922 , cit. Requena , F., religious and spiritual
life in Spain in the early twentieth century, in Yearbook of Church History, 11 [ 2002 ], p. 39 .
Pope Leo XIII, in the Encyclical Rerum Novarum, promulgated on 15 - V - 1891 (Leonis XIII PM
Acta, XI, Romae 1892, pp. 97-144), had taken a position on social issues, founding the modern
social doctrine the Church. In that document, the errors of socialism and liberalism were
denounced. "To remedy these wrongs the socialists, working on the poor man's envy of the rich,
are striving to do away with private property (...). But their contentions are so clearly powerless
to end the controversy that were they carried into effect the working man himself would be
among the first to suffer (...). But what is even worse, they propose a remedy in open conflict
against justice because to possess something private as your own is given to man by nature (...)
It is wrong, on the issue at hand, to assume that a social class is naturally hostile to each other,
as if nature had disposed the rich and the poor to fight each other in a perpetual duel" (nn. 2, 4
and 14). At the same time, it pointed out the duties of employers: "Do not consider the workers
as slaves, respect in them, as is right, the dignity of the person, (...) what is really shameful and
inhuman is to abuse men as if they were objects for profit (...). Among the primary duties of the
employer is to give everyone what is due to him or her (n. 15).
[66] Cf Family tree (AGP, APD- 6021).
[67] Cf Tussell, J., History of Spain in the twentieth century: from 98 to the proclamation of the
Republic, Madrid, Taurus, 1998, pp. 581and Ben- Ami, S., The dictatorship of Primo de Rivera
1923-1930, Barcelona, Planeta, 1983, pp 326.

23

Chapter 2: Eight years in the Colegio

del Pilar
1.
2.
3.
4.

Elementary Education
A character that began to be sculpted
High School Student
The career choice

In October 1920, Alvaro began his studies at the Colegio del Pilar. In that year, the family had
moved to the top floor of #16 Conde de Aranda Street, near their former home and the parish
church of San Manuel and San Benito, noted for its neo-Byzantine dome.
In the same building, a few floors below, lived Alvaros paternal aunts, Pilar and Carmen; the
latter was the godmother of Alvaro. Pilar del Portillo remembered them as "two old ladies whom
we loved dearly [68], single, happy, loving, friendly, and devoted to charity. They were very
pious. They went every day to the Church of San Manuel and San Benito for the adoration of
the Blessed Sacrament and to Mass; they participated in many acts of piety at home and had a
private chapel"[69]. Often, Alvaro and his brothers went down to the house of their aunts Pilar
and Carmen, where they felt "very much at home" [70].
These two women, moved by their Christian zeal, helped out in the Foundation for the Sick, a
welfare work that the Apostolic Ladies of the Sacred Heart carried out in #13 Santa Engracia St.
From this place thousands of poor and sick in the suburbs of Madrid received material and
spiritual assistance. [71] There they would have occasion to know, years later, Father
Josemaria Escriva de Balaguer, the founder of Opus Dei, who helped out in that initiative
through his pastoral ministry.
1. Elementary Education
October 4, 1920 was Alvaros first day as a student in the Colegio del Pilar; he was already six
years old [72]. At that time, primary school in Spain was made up of four levels: Small Toddlers,
Toddlers, Elementary, and Admission (Ingreso).
The Colegio Nuestra Seora del Pilar, run by the Marianists, had been in Madrid for thirteen
years and enjoyed a lot of prestige [73]. The members of the Society of Mary - with their
characteristic black frock coat (levita), which they used instead of the common religious habit
and for which they were known by the nickname "the Levites" - already formed part of the
cityscape in the Salamanca district. As the 1920-1921 academic year began the school had
eight hundred seventy students; more than a hundred boys had been refused enrolment for lack
of space [74].

24

The teaching style of the Marianists

was characterized by respect for the
student, on whom they sought to
instill a light and internalized
discipline. The words of the Gospel,
"the truth shall set you free" was a
slogan, written in large characters,
which the boys saw and read every
day upon entering the classroom.
One of the announcements
published in newspapers to attract
top students read: "The schools
distinctive spirit is that which reigns
in every Christian family." And
teachers often explained to parents
that they intended to work with the
family, not replace it. [75]
The school was proud to offer a
"modern" education, which sought to
promote "harmony between body
and soul." In this context, sports,
excursions and trips were an
important part of their educational
program. Likewise, students
attended lectures by personalities
Figure 5: Colegio del Pilar, 1908-1915. Photo credits: Pablo Echvarri
renowned in the world of culture;
they were also offered activities for
theater and journalism. Foreign languages, especially French, which kids were expected to
practice during breaks, were also taught. According to the practice at the time, classes ran from
Monday to Saturday. The schedule began at nine o'clock and lasted until one oclock, and was
interrupted for a while by a break from 11:00 to 11:30. Afternoon lessons began at three and
ended at five -thirty.
Religious training was thorough. Ruiz de Azua synthesizes it thus: "Religious education: well
taken care of. Attractive chapels. Weekday Mass with talk. Prayers in the classes. Rosary on
Saturdays. The custom of the first Fridays was well attended. Religion subjects, well kept.
Spiritual reading and examination of conscience in class, at the end of the day (...). The Chapter
of Our Lady. The careful preparation for first communion. Voluntary Mass before school day
[76]. Confession and weekly communion [77] were also encouraged.
The custom of the first Fridays mentioned above, refers to the practice of receiving Holy
Communion on the first Friday of the month, which was introduced into the Church by St.
Margaret Mary Alacoque (1647-1690), the great saint who promoted devotion to the Sacred
Heart of Jesus. The Lord had told this holy nun that those who received Holy Communion on
25

that day with the proper dispositions for nine months in a row would have the help of God at the
time of death. lvaro started to live this devotion in school and sought to spread it among his
acquaintances and colleagues [78].
Another manifestation of fervor that spread among the students of Pilar was the Way of the
Cross. Many years later, Bishop del Portillo recalled that in the text which was used in school,
at the last station, the Burial of the Lord, we repeated some very bad verse, but helped stir the
soul anyway; they continue to stir me. That text goes: The king of virtues / a heavy slab
encloses; / but the happy land / already sings salvation. And so it is: God died that we might
live; he is buried, so that we can go everywhere. So the earth sings happily of its salvation. [79]
Love for the Virgin Mary was fostered in a very special way. The Chapters of Our Lady,
considered by the Marianists as the engine and the strength of the school, had a very visible
presence. It was organized in sections, more or less according to the age of the students, and
each had a president and a secretary [80]. Every year, the feast of the Virgin of the Pilar was
celebrated with great solemnity. On that day, the Provincial of the Marianists preached a
sermon on the glories of Our Lady, and the Chapter officers renewed their consecration to the
Virgin.
The careful preparation for First Communion was another distinctive feature of the School and,
in fact, this celebration was one of the most solemn moments of the academic year. Alvaro
made his First Communion on May 12, 1921 [81]. Many years later, he recalled that before
receiving the Blessed Sacrament he went to confession with enthusiasm, realizing God would
be forgiving his sins; he left the confessional with great peace and joy. He also added that at
that time he had felt "important" upon seeing the affection with which the priest had treated him
in the name of Jesus Christ [82]. Since then he regularly sought and received this sacrament.
He received First Communion, as was customary in the school [83], at the Church of Our Lady
of Conception, as part of a group of over a hundred students of which only twelve were Small
Toddlers. The others were slightly older, and among them was Jos Mara Hernndez Garnica
[84], who was one level ahead. In 1943, he would receive priestly ordination with Alvaro. [85]
For the holy picture that served as souvenir of the ceremony, the parents of Alvaro chose an
image of a French style that was used in Pilar. It depicted a child in a family of early Christians
receiving Communion in what appears to be a domus ecclesiae [86]. As well, to capture the
moment, they made sure to take a photo of Alvaro dressed in the then-typical sailor costume
[87].
Until his death Bishop del Portillo kept very much alive the memory of the first time he received
the Blessed Sacrament. Numerous testimonies relate how, over the years, he remembered this
anniversary with affection. For example, in 1983, he confided to a small group of people, 62 or
63 years I've been receiving Holy Communion daily and it is like a caress from God" [88].
Since that day, Alvaro began to receive the Holy Eucharist regularly, observing the fast required
by the liturgical norms, which then extended from the previous midnight. [89] "That meant - his
sister Pilar commented - going to school every morning without eating. It's hard for a young boy
26

to start the day without breakfast. However, he did it every day without giving it any importance:
smiling, he took nothing except a piece of bread that he kept wrapped in his pocket. lvaro,
youre not eating breakfast?, we asked . - No, this is enough, pointing to the bun. And so it was,
day after day, since he was very young." [90]
Pilar added: "Now, looking back, I realize that since he was very young, the love of God took
hold of the soul of my brother with a singular force; and very naturally, without fanfare. He was a
pious child, with a piety which was manifested in very simple things that, at first, did not call the
attention of anyone in our family. Many of these manifestations of piety are present in good
children of Catholic families, but it is surprising that Alvaro never changed: without falling into
childishness, or naivet, (...) he continued to keep in the center of his soul that innocence, that
simplicity, that sincere search for God that he had when he was very young. I remember him
over the years, always the same." [91]
After the celebrations of
the First Communion,
the academic year
reached its final stages
and exams got closer.
As expected, students
had periodic
examinations that began
in October, as the
educational system of
the school was based
largely on motivation
through competition and
leadership. Grades were
Figure 6: Alvaro with his classmates in Pilar. Photo credits: Saxum: Remembering Alvaro
given weekly and each
del Portillo
subject was scored out
of a hundred. There were three types of grades, and those who managed not to have any of the
third type (the lowest) throughout the month made it to the Honor Roll. Every day as well, the
two best students in the List of the Day were acknowledged, and at the end of the year, those
who had received the best grades (i.e., of the first type) throughout the year appeared in the
Golden Book [92].
The grades of lvaro during his four years of Primary Education have not been preserved.
However, the school records show that during his year as a Small Toddler he appeared in the
Golden Book, which meant - as mentioned - having earned (high) grades of the first type all
year [93]. He also appeared in a List of the Day, which meant being the first or second, in
class in terms of grades, for the week [94].
After that academic year, the Portillos went to La Granja de San Ildefonso in the province of
Segovia, to spend the summer away from the heat of Madrid [95].

27

As regards the state of Alvaros health at this stage of his life, one could only point to the onset
of scarlet fever that had no significant consequence.
On October 3, 1921, his second year in school, he became a Toddler. Upon returning from the
holidays the students would find some new things. Undoubtedly, the most obvious was the new
building of the school campus in Castell Street: an imposing neo-Gothic building, originally
commissioned by the Duchess of Sevillano to be a boarding school for girls of the aristocracy.
Her death put a halt to the project, and the Marianists purchased the building.
Another change in school life was the cancellation of the film sessions which they used to have
in previous years in the Royalty (a theater). The money that was supposed to be spent for this
activity renting the movies, etc. - went to the families of soldiers fighting in Morocco, some of
whom were alumni of Pilar.
As already noted, the year 1922 began with the death of Benedict XV. On February 6, the
College of Cardinals elected as Benedicts successor the Cardinal Archbishop of Milan, who
took the name of Pius XI and solemnly inaugurated his pontificate three days later in St. Peters
Square: it was the first public coronation of a Pope since 1870.
Among the events of that academic year, the visit of the Nuncio Federico Tedeschini to the
school in May of that year would be etched deepest in the memory of the students of Pilar. The
papal representative, in their words, was very pleased, admiring the flourishing state of the
religious life, and the intellectual and civic life of many students" [96].
The school year ended in June. After the usual holidays in La Granja, lvaro went on to his third
year; in October 1922, he moved to Elementary. A classmate, Javier Garca Leniz, who
joined the school that year, has left a lively written testimony to the character and personality of
lvaro at eight years old:
"I am a pediatrician and I have encountered, over my forty years of practice, thousands of
children and adolescents. I remember many of them and could tell many stories. But there is
one child, a young boy, I could not forget throughout my life. He was my classmate. (...) I was in
Elementary then, the level prior to Admission, and I sat timidly in the row of desks that were
closer to the window, I think in the second to the last row. To my left was a child, eight years old
like me, somewhat chubby, smiling, kind, and friendly. His name was Alvaro del Portillo. (...)
lvaro impressed me from the outset as especially friendly because of his kindness, simplicity,
and joy. He was profoundly good.
I remember one particularly sunny day when Mr. Vicente, our teacher, suddenly said: As the
weather is very good, instead of having a class, lets all go for a walk in the Retiro Park.
Vivaaaa!!!, I shouted, overjoyed; and rising from my seat, I started jumping around and gave
Alvaro a big hug. For me as an eight year old, trees and ponds with boats in the park in place of
classrooms and books was just an awesome idea.

28

"But the teacher was hardly

amused by my enthusiasm
and my sudden raucous
cries; he considered my joy
and those hugs I gave to
Alvaro a lack of discipline
and proper education,
something not to be
tolerated. He punished the
whole class by cancelling
the walk to the park.
"My hopes were dashed. I
was shocked at the
reaction of the teacher, and a bit frightened of what my classmates would think of me. Then, to
my astonishment, instead of telling me I was such a fool, and that because of me the walk to the
park was cancelled, lvaro apologized to me and gave me that smile and sympathy of his that
are so characteristic of him." [97]
Figure 7: El Retiro Park. Photo credits: Saxum, Remembering Alvaro del Portillo

During that year, Alvaro continued his excellent academic achievements, and was listed again
in the Golden Book [98]. He remembered some of the textbooks that were used in Elementary,
such as the calligraphy manuals by Eduardo Cotelo, used by many schools throughout Spain
during the first third of the twentieth century. In later years, he was very happy to know that the
Founder of Opus Dei had also used school books written by this author [99].
In addition to the strictly curricular activities, the Elementary students made some visits to the
Home run by the Sisters of the Poor, to bring a little joy to the elderly and needy who were
there. It was a custom that had been in El Pilar since its inception. As well, over the months,
there were several lotteries, exhibits of various types, or conferences on missions, especially
from Japan, where the Marianists ran several schools. For the first time, students went to a
retreat. [100]
The end of the academic year was startled by the assassination of Cardinal Juan Soldevila,
Archbishop of Zaragoza, who was gunned down by anarchists on the afternoon of June 4, 1923.
The social climate in Spain had already greatly degenerated by this time, and almost unanimous
voices were calling for political change. This arrived on September 13, 1923, in the form of a
coup. On that date, General Miguel Primo de Rivera, with the acquiescence of King Alfonso XIII,
established a dictatorship which lasted until 1930.
But the new regime could not solve the serious social problems confronting Spain, except the
issue of Morocco. Nevertheless, it was still a time of political stability and economic
development: the industrial sector grew remarkably; a stimulus was given to the literacy of
citizens; communications systems improved; urban population increased, especially in Madrid.
At the same time, political movements (in 1921 the Spanish Communist Party was founded),
trade unions and anti-religious intellectuals, who were sowing hatred against the Catholic
Church in large segments of the population were developed.
29

In October, Alvaro started the last year of schooling before high school, the level known as
Admission. It was then that he got to attend the classes of Don Pedro de Saralegui, author of a
collection of readings on the history of the conquest of America, that part of history called The
White Legend [101]. On June 6, 1924, he passed the entrance exam in the Cardinal Cisneros
General and Technical Institute. The exam consisted of a passage taken from Don Quixote and
some items consisting of two-digit division. [102]
Thus began a new stage in his life. However, before moving on, it would be interesting to
comment a bit on his health. In the application which he had presented in April for the entrance
examination in June, after explaining that he had finished the studies required for the entrance
examination for secondary education, he added that he should "leave Madrid during the
summer months to attend to his health ..." [103]
What was the reason for that clarification? Available medical data indicate that since 1924 that
is, when he was ten years old he had begun to suffer acute rheumatic fever, and he was
treated with salicylates until 1926. [104]
2. A character that began to be sculpted
The distinguishing mark of Alvaro in the final years of his childhood was precisely his attitude to
the health problems he had. "He suffered a type of rheumatism which sometimes prevented him
during the acute phases of the disease from being as lively as most children. On many
occasions he had to take large doses of salicylates and undergo a rigid diet, in accordance with
the indications from both his doctor and his parents, who watched over him with a lot of affection
amidst the strictness of his diet. He bore this burden with good humor as shown by the fact that,
as he said on several occasions, while his other brothers took a hearty breakfast, Mexican style,
he could only take the medications that were incompatible with other foods. Then, addressing
his brothers, with that tone and manner of speaking characteristic of Mexicans, he made this
comment: "how lucky you are: you can eat fried egg with beans, while all I get are salicylates.'"
[105]
Indeed, Doa Clementina, was fond of preparing a lot of Mexican cuisine for her husband and
children. lvaro always retained a taste for Mexican chilis and, in general, for spicy food
condiments because they were often used at table since childhood. Moreover, everyone in the
family was all very fond of sugar, to the point that, according to an account, they would consume
a kilo of it daily. He also loved bananas. In Spanish the word is pltanos, which he used to
pronounce as paltanos because of a speech defect which he had as a child.
The good humor with which he approached his health difficulties reflects two attributes of his
character, consistently stressed by those who knew him at the time: a remarkable strength,
united to a great affability. His strength of character was quite known in the family, and was
soon detected by his teachers. In one of the report cards sent to his parents, they attempted to
explain Alvaros character to his parents as politely as they could by writing, The brusqueness
in Alvaros character is lightly outlined.... Upon reading it, Don Ramn reacted by saying, What
do you mean lightly outlined? It is sculpted! [106]

30

Alvaros strength of character, which was consistent with some timidity, or at least with some
indifference, was accompanied by a great kindness. His cousin Isabel Carles emphasizes that
"he was good, very good: cheerful, generous and friendly. Ever since he was small he had that
strength of character and sweetness that always characterized him. And besides, he had an
extraordinary candor and a great kindheartedness. [107]
Another facet of his personality was his generosity to others. One of his classmates indicates: I
have no specific details of the small services he rendered to us. But that is the consequence of
being around him as his seatmate for the entire year: Alvaro, being a very normal child, was
different in this respect - he constantly helped others." [108]
His sister Pilar remembers the same thing, and adds other notable details: that he was a
studious child, noble and disciplined, polite, strong, and sincere. [109] His brothers and cousins
admired his obedience to his parents. [110]
Moreover, the adjective naughty which, as we saw, accompanied him since childhood, far from
diminishing, seems to be confirmed at the time. His sister Pilar narrates that one day, he found
a stick, I do not know where, and he enjoyed hitting the rest of us his siblings in the legs. And
there must have been about a day or two that he had taken a liking to the game, because I who was a little younger than him - I remember him chasing me through the halls of the house
poking me with the said stick... But anyway, they were just normal antics of all children. We
played like all brothers and sisters, but as to quarreling, if it means fighting among ourselves I
do not remember what we ever did that" [111].
Lastly, he was a pious boy. Sister Maria Luz del Sagrario Perez, OSC, recalled that in the
summer the whole family stayed in La Granja de San Ildefonso (Segovia), and Alvaro frequently
went to Mass in the Church of the Poor Clares, along with other friends of his age [112].
3. The High School Student
In October 1924, Alvaro started high school. There was the change in school principal that year:
Fr. Luis Heintz, who was the founder of El Pilar, was replaced by Fr. Domingo Lzaro, until that
time Provincial of the Society of Mary. Meanwhile, Antonio Martnez took office as Head of
Secondary Education. These substitutions meant that the Marianists in Spain had already
reached some degree of maturity as a congregation: a generation of Spaniards now took over
from the religious pioneers who had arrived from France.
Changes were likewise introduced in the academic curriculum. For example, the compulsory
use of French during breaks was lifted, and a new grading system was introduced. The grades
became about fifty in number, and came written on sheets fringed with different colors: gold
(which meant very good) for the top two or three in the class; red (also very good), for the
next ten; blue (good), green (fair), purple (bad), and black (very bad). [113]
In any case, the School maintained its high academic and pedagogical standards. As one reads
some issues of school magazines, Recuerdos (Memories) & El Pilar, at the time, one is
impressed by the detail and regularity of reports made regarding the numerous acquisitions of
materials for laboratories, museums, and classrooms [114]. The same high standard could be
31

gleaned from the offerings for cultural activities. In the years that Alvaro attended the School,
lectures on topics as varied as those reflected in the following titles were given: "Monuments of
Madrid", "Communications", "Fine Arts", "Education of the people", "Microbes", "Gases for
combat and protection against them", "Civic education", "Journalism", "Canaling the
Guadalquivir to Cordoba", Educational centers in the United States", "Altamira and other
caves."
Among the speakers, one could highlight Juan de la Cierva, alumnus and inventor of the
autogyro; Severino Aznar, sociologist; Hugo Obermaier, anthropologist; and Vctor Pradera,
classical orator. As regards cultural excursions outside Madrid, high school students had the
opportunity to visit some towns rich in art and history such as Avila, Segovia, Toledo and Alcal
de Henares.
The sports program which the school offered was also quite advanced for that era. Regular
sports included football, calisthenics, gymnastics, fencing, hockey, hiking, and tennis [115].
lvaro engaged in these sports with fondness, though perhaps, with more brute force than skill,
as what can be deduced from some testimonies. "While playing football and hockey, he realized
that he could hit his opponents to the point of causing physical damage; specifically I remember
that he left hockey because in the first game, while holding the stick in one move, he
inadvertently slammed the head of one opponent with it." [116]
He was also very fond of swimming, horse riding, and cycling, especially in the summer,
demonstrating a remarkable physical strength [117]. He engaged in these activities from 1926,
when the rheumatism, which he had begun to suffer ten years earlier, started to improve.
There was a drop in his school performance in the first year of high school, judging by his
grades, a contrast to the brilliant results he had obtained in the previous level [118]. One of his
colleagues recalls that "one of the teachers wrote this entry next to his grades: clown. No doubt
the moniker was born from some small childish prank that one stern teacher of the School did
not receive too well (...). That confirms my memory of Alvaro: a cheerful, affectionate, and
friendly child, somewhat naughty and a clown like all children. He was not a little saint; there
was nothing in him that smacked of being a goody-two-shoes. But in that goodness, in that
simplicity, in that desire to help everyone, one could already see the finger of God." [119]
Certainly, his achievement in school was less stellar that year; but it also seems true that the
feedback he got from his teachers seemed a little too pessimistic. In fact, his grades for the final
examinations in the School were not all that bad: two outstanding (in Arithmetic and Geometry
and Religious) and three noteworthy (Language, Geography, and Calligraphy). [120]
On his second year in high school the negative assessments of teachers on lvaros behavior in
class had disappeared, and his grades could be considered high intermediate [121]. The final
grades he got were the following: outstanding for both Latin and Religion; noteworthy in
Arithmetic and Geography; and competent in Gymnastics [122].
In October 1926, he finished his third and final year of high school, with final grades similar to
the previous [123]. This time, he received two outstanding (for Physics and Chemistry and for
32

History of Spain) and two competent (for Natural History and for Ethics of Duties and Law)
[124].
In June 1927, teachers informed the students about the curriculum that the Minister of
Education, Eduardo Callejo, was about to put into place, which would take effect the following
year [125]. The so-called "Callejo reform" would create two streams in high school: the basic
stream (three years for students who would not proceed to college) and the university stream.
The latter consisted likewise of three years of schooling, with the first year common to everyone
in the stream. However, in their second year, students proceed to one of two tracks: Letters or
Sciences [126].
Following the enforcement of the new plan, a dozen
classmates of Alvaro left the school to begin preparing for
admission to the so-called specialized schools, among
which academies for military officers and engineers were
included. At that time, those careers were not exactly in the
same level as the university career, properly speaking, and
those who aspired to be military officers or engineers only
needed the basic bachelor degree and pass an entrance
exam (a very hard one) in the appropriate school. Alvaro,
however, decided to start the university stream in high
school: this appears to show that, at thirteen, he had not yet
matured in his decision to study engineering.

Figure 8: Alvaro with Maria Teresa. Photo

credits: josemariaescriva.info

Summer that year would be special for the Portillo family: it

was then that Carlos, the youngest, was born [127].
Previously, in April 1926, Maria Teresa had been born [128].
All in all, they were now eight brothers and sisters, and the
eldest, Ramn, was seventeen.

We can assume that the Portillos continued to follow the events taking place in Mexico, where
the Cristero War broke out in January. As well, like all Spaniards, they cheered upon learning of
the end of the war in Africa.
4. The career choice
In October 1927, lvaro began to course the new high school program in preparation for
university. It was in December of that year that a photograph of the Portillo brothers appeared in
the El Pilar magazine in the "Gallery of brothers section [129]. In the picture, only Alvaro,
Francisco, Jose Maria, and Angel were present; Ramon had graduated two years earlier.
In this period his weekly grades tended to be the same, and "noteworthy" became the most
common [130]. In the Cardinal Cisneros Institute, where he continued to study for his
examinations, he received two outstanding (in French I and II) and three competent
(Mathematics, History and Geography). [131]

33

Within the academic year he became more definite as regards his professional career [132]. In
1983, he narrated how he came to the decision: "I had to choose the university track. My father
was a lawyer and I thought: I could be a lawyer like my father. But lawyers have to talk a lot in
public, and I was not good at that because I was shy. The best job was one that I would be
alone. So I decided to do engineering"[133]. Beside this reason, it can be assumed that the
possibility of studying engineering, specifically civil engineering, could have crossed his mind
more than once during his high school years also because that career path had a notable
presence in the Colegio del Pilar [134].
The selection process for admission to Engineering School at the time, there was only one for
all of Spain was very competitive. In fact, each year only a little more than twenty students,
representing approximately five percent of those who took the entrance exam, were eventually
admitted. Alvaro was not a hasty or reckless young man: he knew the difficulties that he would
face. In addition to being prudent, he was decisive. For instance, if someone asked for
something, he would say, "Well, I'll think about it." But he wasnt like some who would say that
and then do nothing, having given the excuse of thinking about it. lvaro pondered, and then
acted. He was prudent, but not indecisive or sluggish. This led him to act with great serenity and
peace "[135].
At the same time, the decision to become an engineer indicates that he was confident in his
ability to meet the challenge: he was not timid. In addition, by undertaking those studies "he
showed what we already perceived about him since childhood: a great intellectual capacity"
[136]. lvaro was gifted with a good memory, a talent that would facilitate a very complete
intellectual formation. At school, he learned enough Spanish literature, and his taste for classic
literature remained constant throughout his life. So, over the years, one would hear him quote
from memory many passages of poetry learned in high school. For example, in 1986, during a
discussion about ascetical formation, he quoted a few verses from the Duke of Rivas and
applied them to the cleanliness of heart required of those who receive Communion: "Let those
doors be defended / which none must enter. God lives / within them, compared to Whom the
sun would not be cleaner (...) So thundered the street / a voice already cracked / that left from a
palace / whose door was closed." [137] On another occasion, he quoted a poet of the Royal
Court unknown to many: "Very high is the summit! /The Cross most high! /To get to heaven, /
what a little kick! "[138]. Of course, he did not fail to have recourse to the Spanish mystics such
as St. John of the Cross, St. Teresa, etc.
His taste for literature was rounded out by his fondness for popular sayings that made his
conversation more pleasant. Sometimes we would hear him say phrases like, "He who is his
own man, deserves honor," or "I'm going for tuna and go see the duke; For such we are, oneeyed; They bark, then we ride; The guests are craving for their fingers" and many others like
them.
To those who knew him around this time, what was immediately evident about Alvaro was his
joy, his resolute and affable temper, his concern for others, his unostentatious piety, the clean
look in his eyes, and love for his family. Equally noteworthy was the trust he had for his father
which, years later, he expressed in these words: "God, Our Lord, wanted me to be my father's
34

friend, and this obviously prevented me from making bad friendships" [139]. He always
remembered with joy and gratitude the talks he had with Don Ramon, in which he talked about
his doubts, interests, and hobbies in all simplicity. [140]
His enthusiasm to begin a new stage in his life preparation for the future career he had
chosen also advanced. It was the summer of 1928.
FOOTNOTES:
[68] In 1920, they were respectively 38 and 39.
[69] Testimony of Pilar del Portillo y Diez de Sollano , AGP, APD T -0138 , p. 8.
[70] See ibid.
[71] See Martin Hernandez, F., Luz Casanova. A life dedicated to the poor, Madrid, 1991
(published by the Congregation of Apostolic Ladies). They were also friends with the Jesuit Jos
Mara Rubio (1864-1929), known as the " Apostle of Madrid", who conducted a broad spiritual
and social work during the twenties, among people of the most varied social conditions (cf. .
Staehlin, CM, Father Rubio. Life of the Apostle of Madrid, Madrid, Egda, 1974, pp. 406). He was
canonized by Pope John Paul II, on May 4, 2003, in Madrid.
[72] On the history of the school, vid. El Pilar : one hundred years of history, 1907-2007 ,
Madrid, 2007 , 407 pp; Ruiz de Azua , P., info on Colegio del Pilar ( 1907-1946 ) , Release
notes and Enrique Torres Rojas, Centennial Publications. College, Madrid, 2007, pp. 93 and
periodicals school for the years in which he studied: Memories of Our Lady of Pilar, until 1923
and from this year: El Pilar: organ students and alumni of the College of Our Lady of Pilar .
[73] Cf Memories of Our Lady of Pilar. Academic Year 1920-1921, Madrid, Imp Sons of Benigno
Ayora, 1921, p. 123.
[74] See ibid. p. 15. During the same year the Prince Don Carlos de Borbn, who had studied
there until then, left the school. His grandfather, King Alfonso XII, was a pupil of the Stanislas
Marianist School in Paris and since then, relations between the Royal Family and the Society of
Mary were affectionate. During the twenties, the Princesses went to the most important cultural
shows which were held in the School.
[75] See El Pilar: One hundred years of history, 1907-2007, op. cit., p. 29.
[76] Ruiz de Azua, P., info on Colegio del Pilar (1907-1946), op. cit., p. 12.
[77] Cf Memories of Our Lady of Pilar . Academic Year 1920-1921, op. cit., p. 75.
[78] See Testimony of Bishop Javier Echevarra Rodrguez, AGP, APD T- 19544, p. 478-479.
[79] Del Portillo, ., Cit. Bernal , S., Memories of Alvaro del Portillo , op. cit. , pp . 32-33.
[80] See El Pilar: One hundred years of history, 1907-2007, op. cit., p. 360. Every year, the
incorporation of new members, the reception of applicants, and the inauguration of the boards
35

were surrounded with great pomp and solemnity: sables, banners and flags filled these touching
ceremonies which were the delight of the young people. Alvaro , however , never felt particularly
drawn to these events and was not part of any, unlike his older brother, Ramon, who studied
four years before (see El Pilar: student organ and organ of the alumni of the school Our Lady of
Pilar, 1923 , 1924 and 1925 ) .
[81] Cf Memories of Our Lady of Pilar . Academic Year 1920-1921, op. cit., pp. 111-112,
reminder print, AGP, D- 17112 APD.
[82] See Testimony of Bishop Javier Echevarra Rodrguez, AGP, APD T- 19544, p. 478.
[83] Cf Ruiz de Azua , P., info on Colegio del Pilar ( 1907-1946 ), op. cit. , p. 54 .
[84] Cf Memories of Our Lady of Pilar. Academic Year 1920-1921, op. cit., p. 112.
[85] Currently, the canonization process of Jos Mara Hernndez Garnica is ongoing. A sketch
of his life was written by Martin de la Hoz , JC, Opening horizons, Igl . Montalegre Santa
Maria, Barcelona, 2010, id, On the roads of Europe, Palabra, Madrid 2004.
[86] Cf reminder print, AGP, D- 17112 APD.
[87] Vid . Photo album.
[88] Diary of the stay of Don Alvaro in Mexico, 1983, AGP, D- 19186 APD .
[89] Cf Code of Canon Law, 1917, c . 858 1.
[90] Testimony of Pilar del Portillo y Diez de Sollano, AGP, APD T -0138, p. 11.
[91] Ibid.
[92] See El Pilar: One hundred years of history, 1907-2007, op. cit., p. 29.
[93] Cf Memories of Our Lady of Pilar. Academic Year 1920-1921, op. cit., p. 123.
[94] See ibid. , P. 113 .
[95] "During the summer, we moved to La Granja de San Ildefonso: we lived in a house in
Queen Street, at number 11. I distinctly remember one of those rooms, next to the old Palace of
the Bourbons "(Testimony of Pilar del Portillo y Diez de Sollano, AGP, APD T -0138, p. 7). In
photographs taken during these dates, it is common to find grandmother Concha and aunts
Carmen and Pilar.
[96] Tedeschini, F., Words of Encouragement, El Pilar : Student organ and organ of the alumni
of the College of Our Lady of Pilar, 1923, sn The first issues of the new magazine published
without page numbering.
[97] Testimony of Javier Garca Leniz, AGP, APD T -0139, p. 2.

36

[98] See El Pilar: Student organ and organ of the alumni of the College of Our Lady of Pilar,
1923, sn
[99] Cf Bernal, S., Memories of Alvaro del Portillo, op. cit. , p. 28 .
[100] Cf Gonzlez Calleja , E., The Spain of Primo de Rivera. The authoritarian modernization
(1923-1930), Alianza , Madrid 2005 , p. 98 .
[101] Many years later, Alvaro del Portillo would defend his doctoral thesis in history on a topic
of American history. Perhaps the lessons of his teacher Saralegui somehow strengthened his
interest in the Americas, which he already had because of their family roots.
[102] Cf Exercises for entrance exam (Madrid , 16 -VI- 1924) , AGP, D -6003 APD -3 and ballot
entrance examination for Secondary Education (Madrid , 16 -VI- 1924) , AGP, APD D -6004 -1.
Educational legislation stated that only public schools were authorized to issue graduation
certificates for high school. Therefore, those studying in private institutions were required to take
an examination in the public school which the private school indicated.
[103] Cf Application for entrance examination (Madrid, 17 -IV- 1924), copy in AGP, APD D 6003 -2.
[104] See Testimony of Bishop Javier Echevarra Rodrguez, AGP, APD T- 19544, p. 14-15.
[105] Ibid. Other constraints, such as the fact of having to wear glasses from an early age, or a
small hand tremor due to high blood pressure, which he also bore with joy, ease and
supernatural sense (cf. ibid., P. 762 ) .
[106] See Ibid. , P. 6.
[107] Testimony of Isabel Carles Pardo, AGP, APD T -0137, p. 1.
[108] Testimony of Javier Garca Leniz, AGP, APD T -0139, p. Three.
[109] See Testimony of Pilar del Portillo y Diez de Sollano, AGP, APD T -0138, p. 8.
[110] Testimony of Isabel Carles Pardo, AGP, APD T -0137, p. 1.
[111] Testimony of Pilar del Portillo y Diez de Sollano, AGP, APD T -0138, p. 8.
[112] See Letter from Sister Maria Luz del Sagrario Perez, OSC, Bishop Javier Echevarra
Rodrguez, AGP, APD T- 15097.
[113] See El Pilar: One hundred years of history, 1907-2007, op. cit., p. 393.
[114] As explained by the chronicler of the School: "D. Luis was a lover of intuitive teaching, and
traveling abroad he took notes of materials, equipment or procedures that called his attention.
He asked material to production houses in Barcelona, Paris, Berlin, Vienna, and in his school
one could admire multifarious collections of sheets, geography, races, landscapes, productions,
anatomy, hygiene, zoology, botany, geology with real waste. Both the Houses of scientific
37

material which was later founded in Madrid, as Sogeresa y Voluntad began these studies at
the College. Its museums of Natural History, physics, chemistry, experimental psychology, had
respectable appropriations each year, which allowed them to be equipped with everything one
needed to pursue studies widely for the 2nd level and to the University. The library was staffed
with care."(Ruiz de Azua , P., Facts about Colegio del Pilar [ 1907-1946 ] , op. Cit. , P. 15).
[115] See El Pillar: One hundred years of history, 1907-2007, op. cit., pp. 42 and 351 and Ruiz
de Azua, P., info on Colegio del Pilar ( 1907-1946 ), op. cit. , p. 66 .
[116] Testimony of Bishop Javier Echevarra Rodrguez, AGP, APD T- 19544, p. 15 .
[117] See ibid.
[118] See Course Details 1924/1925 (1 school), AGP, D -6105 APD.
[119] Testimony of Javier Garca Leniz, AGP, APD T -0139, p. Three.
[120] See Review of Concepts and Exercises Arithmetic and Geometry (Madrid 10 -VI- 1925) ,
AGP, D- APD 6004-4 , Review of Religion, first course (Madrid 10 -VI- 1925) , AGP APD D 6004 -5; Spanish Language Exam (Madrid, 11 -VI- 1925) , AGP, D- APD 6004-6; Exam General
Geography and Europe ( Madrid, 10 -VI- 1925), AGP, APD D -6004 -3; Review of Calligraphy
(Madrid , 6 -VI- 1925) , AGP, D -6004 APD -2.
[121] See Course Details 1925/1926 (2 of high school), AGP, D -6106 APD.
[122] Cf Latin Exam, first year (Madrid , 16 -VI- 1926) , AGP, APD D -6004 -10; Review of
Religion, second course (Madrid 10 -VI- 1926) , AGP, D APD -6004 to 9 ; Review of Arithmetic
(Madrid , 9- VI- 1926) , AGP, D -6004 APD -7; Review Special Geography of Spain (Madrid, 17
-VI- 1926) , AGP, D- 6004- APD 11; Review Gymnastics, first course (Madrid 10 -VI- 1926) ,
AGP, D -6004 APD -8.
[123] See Course Details 1926/1927 (3rd high school), AGP, D- 6107 APD.
[124] See Review of Concepts of Physics and Chemistry (Madrid , 13 -VI- 1927) , AGP, APD - D
6004-13 , Test History of Spain ( Madrid, 12 -VI- 1927) , AGP, D APD -6004-12 , Review of
Natural History ( Madrid, 23 -VI- 1927) , AGP, D- APD 6004-15 ; Consideration of ethical and
civic duties and rudiments of law ( Madrid, 16 -VI- 1927) , AGP, APD D -6004 -14.
[125] See El Pilar: Organ for students and alumni of the College of Our Lady of Pilar, 1926 , p.
73, and El Pilar: One hundred years of history, 1907-2007 , op. cit. , p. 387 . On the "Callejo
reform" one can refer to the following documents: Royal Decree establishing a new school
curriculum, Santander 25-VIII-1926 (published in the Gaceta de Madrid on 28- VIII -1926, pp.
1234-1237.). Royal order establishing the transitional regime of former (1903 ) the new
curriculum secondary school , Madrid 28 -VIII -1926 (published in the Gaceta de Madrid on 31VIII -1926 , p. 1268-1269 ) . Real concrete by developing and implementing the new curriculum
for secondary schools, Madrid 3 -IX- 1926 (published in the Gaceta de Madrid 5 -IX- 1926, p.
1468-1469). By Real clarifying doubts and consultations on the implementation of the new
curriculum for secondary education, Madrid 11 -IX- 1926 (published in the Gaceta de Madrid on
38

12- IX- 1926, p. 1585-1586). Another Real clarification by doubts and consultations on the
implementation of the new curriculum for secondary education, Madrid 9-X -1926 (published in
the Gaceta de Madrid on 10- X -1926, pp. 196-197).
[126] In fact, this plan was very much opposed since its inception, and was only in force for four
years , surviving a few months after the fall of Primo de Rivera.
[127] He was born on September 5, 1927. Cf Family tree, AGP, APD- 6021.
[128] She was born on April 8, 1926 . Cf Family tree, AGP, APD- 6021.
[129] See El Pilar: Organ for students and alumni of the College of Our Lady of Pilar, December
1927, p. 280.
[130] See Course Details 1927/1928 (4th year high school), AGP, D- 6108 APD.
[131] See Review of French, first course (Madrid , 6 -VI- 1928 ) Review of French , second
course (Madrid , 16 -VI- 1928 ) Review of Concepts of Algebra and Trigonometry (Madrid 5 -VII
-1928 ), Review of political and Economic Geography, and History of Spanish civilization in its
relations with the Universal (Madrid 5 -VII- 1928 ) : AGP, APD D -6004 -16, 17, 18 , 19 and 20 .
The ballot for the course of history is not preserved, but one can see his score in the Certificate
in the whole School (Madrid 21 -VII- 1933).
[132] In October 1927, he requested the title of Basic High School, which was delivered in
December. Cf Request for the Basic High School Degree (Madrid 1-X - 1927: free 5 -XII1927), AGP, D -6003 APD -10.
[133] Del Portillo, , Remarks on a family , 4 - V - 1983 meeting . AGP, Library, 830504 B.1.4
T- series.
[134 ] From 1921-1927 there a preparatory academy for civil engineers within the school itself,
and Pilar magazine gave news of alumni who went through the school and offered some
guidance on these studies. Specifically, when Alvaro was studying eleventh grade, an article
appeared in which the conditions for success as a civil engineer were explained: "facility for
mathematical studies, ability to draw or sketch [sic], love of the countryside or nature, spirit of
observation, a quick eye, spirit of discipline and above all, will" (Mendoza, JL, Engineers, El
Pilar: Organ for students and alumni of the College of Our Lady of Pilar, 1925, p 126). And in
the following year a long story on the School of Civil Engineering, with photographs, in which
one could read was published: "The prestige that this school currently enjoys is because of its
modern pedagogical orientation and its select faculty "(Belda, M., School of Civil Engineering, El
Pilar: Organ for students and alumni of the College of Our Lady of Pilar, 1926, pp 177-179.)
[135] Testimony of Isabel Carles Pardo, AGP, APD T -0137, p. 1.
[136] Ibid.
[137] De Saavedra, . A loyal Castilian Romance I.

39

[138] Fernndez Grilo, A., The hermitage of Crdoba.

[139] Del Portillo, . , Homily on the occasion of his 75th birthday , 11 -III- 1989 , cit. , P. 287 .
[140] See Testimony of Bishop Javier Echevarra Rodrguez, AGP, APD T- 19544, p. 7.

40

Chapter 3: Adolescence and early

adulthood
1.
2.
3.
4.

Prayer of the Founder of Opus Dei

On the way to Engineering
Studies as Assistant to Public Works and admission to Roads
Spirit of solidarity with the most disadvantaged
a. The "Society of St. Vincent de Paul"
b. An attack in Vallecas
5. The first encounter with Saint Josemara
Something happened on September 23, 1928 that could have dramatically affected the Portillo
family. Ramon, lvaros eldest brother, had invited him to the Novedades Theatre, where a
comedy written by a famous playwright was then showing. In the end, for unknown reasons,
they could not go. [141]
As bad luck would have it, the theater burned down that very day. It appears that the fire began
in one of the sets. It spread quickly, and firefighters were unable to put it out: they could only
prevent it from spreading to adjacent buildings. The flames were visible from towns like Vallecas
or Getafe. The theater, with its nine hundred seats, was fully booked, and the spectators according to the news at the time [142] - sought safety in flight. There was a great rush to the
exit doors, those who occupied boxes slid down the columns to the floor, or they simply jumped
or fell into the crowd below. Sixty-seven people were killed and over two hundred were
wounded and bruised: many of them crushed or trampled on. It was a great tragedy. [143]
1. Prayer of the Founder of Opus Dei
A few days after this event, on October 2, the feast of the Guardian Angels, Opus Dei was born
[144]. A young priest, Josemaria Escriva, was doing a spiritual retreat. On that day, after
celebrating Mass, while reading some personal notes concerning his inner life, he received an
extraordinary grace through which he "saw" that God was entrusting him with a supernatural
mission: that of spreading the message of the universal call to holiness.
Opus Dei was going to be - within the bosom of the Church - a mobilization of ordinary
Christians seeking to sanctify themselves and doing apostolate in the middle of the world
through professional work and in other circumstances of ordinary life. This was explained by the
Founder in a letter dated January 9, 1932: In raising up his Work during these years, the Lord
has wanted to remind everyone of the truth that all of them ought to sanctify themselves, and
that the majority of Christians ought to sanctify themselves in the world, in ordinary work. So as
long as there are men on earth, the Work will continue to exist. This phenomenon will always
happen: people of all professions and trades seeking holiness in their state in life, in that
profession or in this duty, being contemplative souls in the middle of the street." [145]

41

Immediately, St. Josemara began diligently carrying out the mission he received. "From the first
moment there was an intense spiritual activity, and I started looking for vocations," [146] he
would write years later. The first means of apostolate he used was prayer. He prayed a lot and
got others to pray. Thus, in his spiritual notes, referring to the early years of Opus Dei, he wrote,
"I have a real obsession to ask for prayers: from religious and priests, pious laity, the sick whom
I take care of From all I ask alms of prayer, for my intentions, which are, of course, the Work
of God and vocations to it."[147]

Figure 9: The Foundation for the Sick where St. Josemaria carried out a lot of
apostolic activity. Photo credits: josemariaescriva.info

In the summer of 1927, Father

Josemaria had met Carmen and
Pilar del Portillo, during his work
as a chaplain at the Foundation
for the Sick of the Apostolic
Ladies. Years later, in 1930, one
of them would speak of her
nephew Alvaro, praising his
virtues and intelligence, and also
adding some anecdotes from his
childhood and adolescence: as,
for example, that the young man
was very fond of bananas; but
could not pronounce that word
well and said paltanos instead
of pltanos [148 ] .

Since then, St. Josemara

prayed for the young student,
whom he would not know personally until 1935. In 1971, he confided: I prayed for years for
Alvaro. I had heard of him from his aunt. She was an elderly lady who helped out in some
apostolic activities in which I was involved in Madrid. She once spoke with pride of her nephew
lvaro who was studying for two degrees. He was beginning them, or rather, if I remember
correctly, he had not even begun. But she spoke with fondness and passion of the two degrees
of his nephew (...). So I began to pray for Alvaro [149].
The effectiveness of this prayer would be apparent in July 1935, when Alvaro joined Opus Dei.
For now, however, let us continue to the fall of 1928 when Alvaro was about to start preparing to
enter the School of Civil Engineering, Canals, and Ports.
2. On the way to Engineering
At that time, to enter the School of Civil Engineering it was necessary to pass several very
highly selective and competitive exams. The school was of the opinion that for the engineering
profession to enjoy high standards and prestige, the first thing to do was to subject the
candidates to an intense screening such that only the most able make it through.

42

In Madrid there were three

academies that specialized
in helping students to pass
those tests. These were: the
"Toral-Cos", which attracted
the largest number of
students, and for this
reason, credited themselves
the biggest number of
student admissions; the
Krahe," which produced the
least number of admission
turnouts; and "Misol" known
to be very technical.
According to some
engineers, the last academy
Figure 10: The School of Engineering. Photo credits: Saxum: Remembering Alvaro del
provided the most balanced
Portillo
instruction [150]. It was
directed by a renowned civil engineer and mathematician, Felix Alonso Misol, who taught math
classes to groups of twenty students. [151] In addition, this institution had a boarding school for
students from other cities of the peninsula.
Alvaro chose the Misol Academy and went to class from September 1928 to June 1933, the
month in which he passed the entrance test. Those were five years during which sudden
changes in the socio-political situation of the country transpired, events that affected his family
life. lvaro would later recall that it was during those years as well that he experienced gentle
but important transformations in his inner life: "The Lord was already beginning, at that time, to
enter into my soul." [152]
In September 1929 his maternal grandfather, Ramn, died [153]. A month later the New York
Stock Exchange brought about Black Thursday, and a great financial crisis was soon felt in
Spain: the pace of the economic improvement that the country had experienced in previous
years quickly dissipated. To give an idea of how bad the financial crisis was, it would be enough
to consider that the value of the peseta relative to the British pound nearly tripled. Naturally, the
family income of the Portillos was also affected by these financial fluctuations.
The year 1930 began with a national political crisis. On January 27, General Primo de Rivera
resigned as head of government. The dictatorship had lost much of the support it had enjoyed in
its infancy. The middle class, i.e., the small traders and large businesses, were drifting apart
because of the lack of economic stability; the student protests multiplied, and the army, deeply
divided, refrained from supporting the dictator, a factor which hastened his fall. [154]
Primo de Rivera was succeeded by General Berenguer and then Admiral Aznar, opening up a
period of great social instability that led to the proclamation of the Republic on April 14, 1931,

43

after municipal elections that defeated candidates opposed to the monarchy in forty-one of fifty
provincial capitals.
The establishment of the Second Republic brought with it profound social and religious
implications [155]. The secularizing process, already manifesting itself for years especially
among intellectuals and among workers upon the instigation of some political parties, had
resulted in episodes of violent anticlericalism. King Alfonso XIII had to leave the country on the
day of the proclamation of the Republic, giving up the leadership of state, but without a formal
abdication. He would die in exile in Rome on February 28, 1941.
Pope Pius XI immediately recognized the new regime, as did the representatives of the Spanish
hierarchy. However, the government - six of whose members were Freemasons - began to
establish anti-Christian measures, such as the abolition of the teaching of religion in schools.
Between May 10 and 12, convents in Madrid were burned with the authorities simply looking on.
On the 22nd, the government issued the decree of freedom of conscience and religion, as a
means to end Spains being a Catholic confessional state. The following month, Cardinal
Segura, the Archbishop of Toledo, and Monsignor Matthew Mugica, Bishop of Vitoria, were
forced to leave Spain upon order of the government. In September, the articles of the
Constitution were approved that decreed the expulsion of the Jesuits and the subjection of other
religious orders and congregations to a special law on associations, which prohibited them from
teaching. In October, the Prime Minister Manuel Azaa, announced that Spain had ceased to be
Catholic. Religious violence increased.
The change of political regime affected academic life as well. The new government imposed a
return to the curriculum previous to the Callejo reform; specifically, in order to gain admission
into the engineering schools, the requirement of six years of high school was reinstated. lvaro
had completed only four years of high school and, therefore, still lacked two. To complete them,
he followed one of the possibilities offered by the new legislation: to validate the two years of the
high school which he coursed (i.e., university stream, Sciences track) through a set of tests.
He took the exam in September 1931 in the Cardinal Cisneros Institute, and he passed. [156]
He was 17 when he began his fourth year of preparation at the Misol Academy.
During this period, aside from La Granja de San Ildefonso (Segovia), the Portillo family also
spent their summer vacation in Santander or in some small towns in Asturias. In these towns
magnificent scenery, lvaro constantly discovered the imprint of God. Over the years, he would
reveal how the contemplation of the Cantabrian sea or sailing in a boat helped him to pray. He
also liked to swim [157]. In Asturias he befriended the family of Jose Maria Gonzalez Barredo,
who applied for admission to Opus Dei in 1932. Later on, during the Spanish civil war, we will
see the father of Jos Mara, also named Alvaro, figure in an episode in the life of St. Josemara
and lvaro [158].
It was precisely in a town of the Asturian coast, in La Isla, that an event, which clearly showed
the hand of God, occurred. Alvaro and his brother went out with some friends to hike. They
thought of crossing over to Villaviciosa or Ribadesella in a motorboat. Just when they were
about to sail, when they were already in the boat, his brother told him that he wanted to stay
44

behind because he was not feeling well. lvaro decided to stay to accompany him instead of
joining the others in the boat ride.
A few hours later, without warning, a strong gale broke out in that coastal area and the boat
sank. The entire crew of the small boat drowned, except one, the youngest, who managed to
reach the bank despite the surge of water. As he struggled against the waves, he promised
himself that if he survived, he would give his life to the Lord. He reached the rocks and was
saved, but his fear and exhaustion had drained him of all color. Soon afterwards, he entered the
Convent of Valdedios [159]. Later on, lvaro would confirm that this event had made him think
that the Lord had kept him alive because He had a plan for him. [160]
Divine Providence continued sculpting his soul by means of difficult circumstances. Economic
setbacks suffered by his mothers side of the family as a result of the Mexican Revolution,
together with the loss of other assets, this time on his fathers side of the family, brought about
some financial crisis. lvaro's father lost a lot of money and much of his inheritance, such as the
estate in Leganes and some properties in the old Madrid [161].
lvaro faced all these family troubles calmly and without bitterness. One of his colleagues in the
Misol Academy remembers him at this time as a "person of great kindness (...). He inspired
great confidence among those who were dealing with him. He was always smiling when he
spoke, and showed great affability, warmth and kindness." [162]
At the same time, he felt spurred on by duty to help his parents financially. To this end, he
decided to take the entrance exam for the School of Civil Engineering sooner than scheduled.
This meant taking it more or less simultaneously with the test for Mining Engineering.
Meanwhile, he likewise decided to enroll in a course that would eventually make him an
Assistant of Public Works. This was a course with less prestige and thus shorter; but it would
allow him to earn a salary in just over two years, and through this, he could pay for his
engineering studies, as well as earn some money to provide for his familys needs [163] .
On March 1932 he took the entrance exams for the School of Mining Engineering [164] and in
April, that for Civil Engineering [165]. The entrance exams were very hard: he had to pass two
sets of exams consecutively. The first set consisted of three qualifying tests, each lasting three
days. Each day consisted of two problems - on mathematics and drawing - of five hours each.
The second set consisted of two qualifying tests, of three days each, this time involving higher
mathematics, and translations of French, English, and German, and conversational French.
lvaro failed the exams for Civil Engineering on his first attempt, as well as for the School of
Mining Engineering, even though he finished almost all tests. [166]
The exams for admission to the School for Assistants of Public Works were also quite difficult.
They consisted of three qualifying rounds, which lasted nine days in total, and with two daily
tests on mathematics and drawing. The top twenty examinees who got the best scores were
admitted. In October 1932, Alvaro enrolled in the School. [167] He was 18.
3. Studies as Assistant of Public Works and admission to the School of Engineering

45

The School for Assistants of Public Works was under the Ministry of the same name, and was
located in the building of the School of Civil Engineering. Both schools also shared the same
faculty and, in fact, had the same Director and Secretary. Classes for engineers were taught in
the morning, while those for Assistants, in the afternoon.
At the end of each academic year, students were expected to submit a public works project: in
the first year one involving roads, and on the second, one involving railways. The lessons of the
last course ended in May, but the degree was not granted until December, to allow time for the
submission and approval of the final project. After obtaining the degree, the new graduates
would compete for a position in the Ministry of Public Works [168].
The end of adolescence and the onset of young adulthood can be a problematic phase for most
people. It is a time of physical and psychological turmoil, when the first professional challenges
appear, along with desires of becoming independent. For most young people, this is the phase
when they turn cold towards other members of the family. In lvaros case, however, this was
not so: at eighteen and nineteen, he was rather a young man with a clear sense of responsibility
and desires to help his parents and siblings, especially the younger ones in the family [169].
Maria Teresa Alvaro recalls: "He loved me and looked after me" [170]. And Carlos, the
youngest, said that "he helped us solve puzzles and amused us with his carpentry skills. He
loved photography. I remember that, in 1933, he told me that he was going to take a very
interesting shot, but that I had to be very still. He took an old Kodak and told me to put myself
first on one side, then on the other. And I began to sit as still as a statue, with my first gray suit,
(...) jacket and shorts. I was intrigued; what he did seemed to require a lot of skill: he measured
the distances very well with an engineers precision, and he indicated the gesture I had to make
and the facial expression I had to put on. A few days later he showed me the result: it was me,
shaking hands with myself! I could not believe it. That picture got me all excited. Later on, I
guess lvaro no longer found time to practice this hobby." [171]
Above all, this was a period of intense work since, together with his studies as Assistant of
Public Works, he continued to prepare for admission into the School of Civil Engineering. In
June 1933 he passed the first year for Assistants with the rating of "Good" [172] and in that
same month he took and passed the entrance examination for the School of Engineering [173],
together with 23 other candidates out of the 549 who took it [174].
Meanwhile, the social climate of the country was getting more overcast, so to speak. In January
1933 a revolt carried out by anarchists in Casas Viejas (Cadiz) had taken place, and the
Republican authorities issued a severe crackdown. In May a law concerning churches and
religious congregations was approved by a markedly anti-Catholic court. In June, Pope Pius XI
issued his encyclical Dilectissima nobis, in which he compared the situation of the Church in
Spain with the persecutions suffered during those years by the Christians in Mexico and in
Bolshevik Russia. In September, the first Azaa government would resign.
4. Spirit of solidarity with the most disadvantaged

46

Figure 11: The Director of the Engineering School, Vicente Machibarrena. Photo credits:
Saxum: Remembering Alvaro del Portillo

When the 1933-1934

academic year began,
lvaro had intended to do
his first year of Civil
Engineering
simultaneously with his
second year in the School
for Assistants of Public
Works. However, shortly
after classes started, the
director, who as already
stated was the same for
both schools, told him
that he must choose one
of the two.

For this reason, he chose to interrupt his Civil Engineering studies, to finish the degree of
Assistants of Public Works as quickly as possible [175]. As regards this decision, he
commented in 1985: "I accepted the advice of the director of the School of Civil Engineering,
who was concerned that pursuing two degrees at the same time might cause a breakdown of
my health; I therefore decided to postpone my studies at the School of Civil Engineering for
another year."[176]
a. The " Society of St. Vincent de Paul"
Meanwhile, the Lord continued to intervene in his soul, urging him to give to the needy. In those
months he met Manuel Snchez Prez, who was on his fifth year at the Engineering School,
and a member of the Society of St. Vincent de Paul. [177] For the last four years, he had been
helping out in the parish of San Ramon, located in the district of Puente de Vallecas, which was
a socially depressed and troubled area, the result of the recent urban transformations in the
capital.
In the first third of the century, Madrid had grown ostensibly. In the beginning of the 30s it had a
million inhabitants, of which only thirty-seven percent were born in the capital. Most of this new
population was composed largely of day laborers and unskilled workers who stayed in the
suburbs and lived in precarious conditions: shacks without electricity or toilets, districts without
enough schools. In these neighborhoods, syndicalism and communism found a fertile breeding
ground [178].
The general elections of November 1933 were won by a coalition of right-wing parties. This fact
prompted the radical left to further promote social instability. In a meeting that month, the
Socialist Largo Caballero, who was Minister of Labor and later became prime minister, declared
without mincing any word: "Let us be realistic. There is a civil war (...). This war has not yet
become a bloody one; but that will come about, fortunately or unfortunately (...) We have to fight
anyway, until in all the towers and government buildings are flown not the tricolor flag of a
bourgeois republic but the red flag of the Socialist Revolution!" [179]
47

Months of strikes, riots, insurrections, and attacks on individuals and Catholic institutions
followed. One needed to have great courage and a great spirit of charity to get into
neighborhoods like the Vallecas in order to carry out social work imbued with a Christian spirit.
[180] lvaro asked to help out in the activities carried out by the Society of St. Vincent, and
Manuel Prez notes that "he began attending the meetings we had on Saturday afternoons at
the Central House of the Society in Veronica Street. At these meetings we did a bit of spiritual
reading, assessed the experience we went through and the needs we observed the previous
week, and then agreed on the action plan for the following week. [181]
The group consisted of about ten or twelve young men, mostly engineering students, who were
relatives or friends of each other. Among these were Angel Vegas, brother of the priest Jos
Mara Vegas [182]; Pedro Arrupe, a medical student and future Superior General of the Society
of Jesus; and the brothers Guillermo and Jess Gesta de Piquer. The latter was martyred three
years later, and was beatified by John Paul II. [183]
Several members of this group have
kept a vivid memory of Alvaro del
Portillo even after many years. Manuel
Perez described him with these words:
"He was tall, elegant, and had a
compassionate and serene
countenance, and a smiling face. Very
simple and at the same time, hardworking and intelligent." [184] Guillermo
Gesta de Piquer remembered him as a
pious man, with apostolic zeal and a
desire to help the needy, extremely
simple, serene, and wise [185].
Meanwhile, ngel Vegas wrote: "He
Figure 12: Church of San Ramon in Vallecas. Photo credits: Carmen
caught our attention. He was a civil
Pena from Panoramio
engineering student, and had a lot of
human and intellectual prestige. He was truly exemplary in that task that we carried out among
people in need. I say he surprised me because he was one of the brightest students of the
School, and at the same time, he was a very approachable and simple person, very intelligent,
cheerful, well-mannered, friendly, kind, and above all this was what struck me the most
profoundly humble, with an extraordinary humility, which left a mark. (...) I did not say that
phrase at random. lvaro left a mark. Many years have passed, and although I have not seen
him since, I have not forgotten his personality, and I've noticed lvaros mark in so many lives: a
mark characertized by affection, kindness, love of God. [186]
The students roamed the desolate and rough suburbs, distributing alms, food vouchers
redeemable at grocery stores, medicines, etc. On Sundays they taught catechism in the parish
of San Ramon.

48

They did not limit their work to children, and also sought to reach out to adults. "We were
concerned about improving the spiritual formation of those people - Manuel Prez narrates and wanted to organize a retreat: something that may seem strange now, but then, it wasnt. At
that time that activity was widespread among the ladies and gentlemen of nearly every parish in
Madrid. And we thought we should organize a Lenten retreat that the poor could attend, in the
same place in which we gave catechesis. However, instead of a retreat, the members of the
Society ended up giving a catechism class for adults. I particularly remember lvaro giving one
of those talks. With that simplicity and sweetness that always characterized him, he knew how
to deal with people with great affection and understanding. There were around 20 men." [187]
The retreat, the story continues, ended with lunch "in the dining room of the parish priest who
provided food. There were a few hundred guests. Some Sisters of Charity who ran a Home for
the blind across the street cooked the food - very succulent and tasty dishes - and we served.
The men were given wine and a pack of tobacco. Alvaro, like the others, actively participated in
fixing the table and personally served those people." [188]
Manuel Prez mentions another episode of this time, which took place near the Abroigal
Brook. Alvaro and he had come to visit a number of people living in slums and found "that one
of those families had had an altercation with another. The police had arrested the parents and
they were put in prison, leaving four small children on their own, abandoned in the shack. The
poor boys one was only one year old didnt know what to do: they had no food and were
shivering with cold." [189]
They brought children to the police station, but it was closed, so they gave money to a neighbor
who could take care of them until the next day, when they could to go back to the police station.
When they spoke to the guards, they realized these men couldnt care less about the childrens
parents being incarcerated, so they had to go to a charitable institution: the Childrens Home of
Santa Cristina, which was in a university town. Some of the children were so small they did not
yet know how to walk. Manuel Perez wrote: "I have kept in my memory that image of Alvaro with
one of those poor children in his arms, through the streets of Madrid, heading for the Childrens
Home." [190]
Alvaro del Portillo carried out these tasks with a Christian spirit, as reflected in the words with
which he recalled this work, years later: "I always learned from them: people who did not have
enough to eat, and I saw nothing but joy. To me they were a great lesson. [191]
He was convinced, moreover, that these activities prepared his soul to respond affirmatively to
the call of God in Opus Dei: "Some colleagues from the School of Engineering took me to visits
to the poor for a few months. Contact with poverty, with neglect, produces an enormous spiritual
impact. It makes us see that many times we worry about sheer nonsense, which is merely a
manifestation of our selfishness and pettiness. We see people suffering for serious reasons poverty, abandonment, loneliness, disease -, yet they are happy because they have the grace
of God. This produces an impact; that's what prepared me for the moment I was introduced to
our Father." [192]
b. An attack in Vallecas
49

There was no shortage of events that showed the risk university students carrying out the works
of mercy took. One of these events took place on Sunday, February 4, 1934. lvaro was
teaching a class of Catechism in the parish of San Ramon in Vallecas, as he usually did. When
he had finished, he was told that a few agitators in the area were planning to give "the four or
five of us who were giving catechesis a beating we would never forget." [193]

Figure 13: Don Alvaro narrating the attack in a get-together. Photo credits:
Saxum: Remembering Alvaro del Portillo

The attack was extremely violent,

with homicidal intent. "They hit me
with a wrench on the head. I was
saved from worse consequences
because the attack happened near
the entrance of the Metro. I was
able to escape only because I
entered the station at the same
time that a train arrived, into which
I entered with my blood-soaked
coat still pursued by those who
attacked me. They were coming
right at me when the automatic
door of the train closed behind me:
that was perhaps the only reason I
wasnt killed." [194]

When he got home, his parents

were out. So as not to alarm his siblings, he did not explain what happened: he gave the excuse
that he took a fall while walking on the street. The domestic help, Mercedes Santamara, seeing
the gravity of the situation, accompanied him to a first aid station where he was treated poorly.
[195] As a result, the wound got infected, the pain and medication that followed caused
enormous suffering, and he took everything with holy resignation" [196]. The doctor who took
care of him in the following weeks, repeatedly said to Doa Clementina: "What a very brave son
you have! He never complains!"[197]
Antonio Conde, a fellow student at the School for Assistants of Public Works, stated in this
regard that "we were able to know with certainty his religious convictions because, on one
occasion, he came to the School of Engineering with a bandaged head (...). Thats how we
learned that he helped out in the poorest neighborhoods and at the same time taught Christian
doctrine to children in these neighborhoods. We learned in class that the reason he came with
the bandaged head was that they had been attacked by a group of extremists." [198]

50

A month after the assault in

Vallecas, i.e., in early March,
Manuel Prez met St
Josemaria. After attending a
retreat preached by the
Founder of Opus Dei, he asked
for spiritual direction and began
to frequent the means of
Christian formation for college
students in a small apartment
on Luchana Street, where the
DYA Academy was set up
[199].
It was just over a year that St.
Josemaria had begun apostolic
Figure 14: Don Alvaro is 4th from the left. The bandage under the cap is evident.
activities for college students;
Photo credits: Opus Dei (Information Office)
they were called Circles (or
classes) of St. Raphael. They were meetings, given with a family spirit, in which some
ascetical and doctrinal topics are explained to the participants. Through these classes, they
were thus helped to make resolutions to improve their Christian life. In the early months, St.
Josemaria carried out these activities in his mother's house, in Martnez Campos Street, but he
soon realized that to promote the exapansion of Opus Dei it was necessary to have appropriate
means. Thus, in December 1933 he set up an Academy and Student Residence which he
named DYA, taking the name from the classes in law and architecture (in Spanish: Derecho y
Arquitectura) that were taught there. [200]
Manuel Perez was very impressed by St. Josemara and his preaching, especially by the
message of seeking holiness in the middle of the world through ones work and daily activities.
Over time, still keeping the memories of the retreat alive, he said: He talked about Christian
perfection, which could be lived without abandoning the world; also of living ones ordinary life,
each one in his own state, and using as the primary means (for holiness) ones professional
work. For me this idea was a novelty in the world of spirituality: it made such a strong impact
and I was pleasantly surprised. This doctrine contrasted with the ordinary idea that had been
instilled in us that one needed to depart from the world to live a life of perfection." [201]
Despite this enthusiasm, it would still be a year until March 1935 that Manuel Prez would
suggest to his friend to meet St. Josemaria. At this time lvaro had just turned twenty. Three
months later, he finished his second year at the School for Assistants of Public Works, with a
rating of "Good". [202]
5. The first encounter with Saint Josemara
In late 1933, the electoral victory of the CEDA (Coalicion Espaola de Derechas Autonomas or
Spanish Coalition for Autonomous Rights), led by Jos Mara Gil Robles, had raised the hopes
and efforts of some Catholics to try to redirect the Republican regime to paths of greater
51

tolerance and understanding for the Church. However, the facts would show that each time
there was less and less chance for dialogue: and clearly through no fault of Catholics. In
October 1934, the most Marxist-leaning communist forces made an attempt at subversion in
Madrid and Catalonia, but failed. They triumphed in Asturias, where a bloody revolt ensued called "Revolution of Asturias; their victory lasted a fortnight, until their forces were crushed by
the army.
It was a real coup attempt led by the Spanish Socialist Workers Party, which raised a "Red
Army" consisting of 30,000 volunteers. It is estimated that the clashes left between 1,500 and
2,000 dead. The city of Oviedo was badly damaged, and buildings of great historical and artistic
significance were destroyed. Thirty-five priests and religious were killed, and fifty-eight churches
devastated [203]. With the uprising suppressed, the political and social tensions markedly
increased, and the nation was fast breaking apart. [204]
Meanwhile, Alvaro del Portillo
began, his first year of civil
engineering studies. [205] At
that time he only lacked the final
project to finish the degree as
Assistant of Public Works. He
presented it and it was
approved in January 1935.
[206] Three months later, the
Ministry eventually appointed
him Assistant, and assigned
him to the Tagus River Basin.
[207] According to the practice
of the time, he was allowed to
continue studies in Civil
Engineering and was assigned
to the Headquarters of Bridges and Foundations, which allowed him to work in Madrid on a
schedule compatible with his classes [ 208 ]. He worked in the office in the evenings, attended
attended classes at the School of Engineering in the mornings. His annual salary was 5,000
pesetas [209]. By this time he had already obtained a driver's license. [210]
Figure 15: Alvaro with his Engineering classmates. He is 3rd from the left. Photo
credits: Opus Dei (Information Office)

In 1994, one of his classmates at the School of Engineering wrote about the impression that
Alvaro made on him at the time they met. He remembers that he was a polite guy, friendly,
well-mannered, with very blue, peaceful and serene eyes, and a great natural goodness, who
spoke with a distinctive lisp. He was very intelligent and at the same time very humble. But what
always called my attention were his good faith and the simplicity with which he approached
everything, the absence of any kind of malice. (...) He was very mature for his age, but he had a
profound innocence because of which he always acts uprightly before God: the innocence of a
Christian who has not lost the soul of a child, the innocence of the good man who has not been
stained by the shadows of the complication of envy and resentment, of ulterior motives, of those
inner hidden corners in the soul from which pride emanates. These things seem contradictory,
52

but these were not so in him: Alvaro was very intelligent and at the same time very simple; was
innocent and candid, but not nave; serious and responsible but at the same time, cordial,
friendly. In short, he was a profoundly good man." [211]
His new obligations in school and at work did not prevent him from continuing with the
catechesis and outreach activities he had begun the previous year. In fact, it was in one of these
activities that the possibility of getting to know the founder of Opus Dei arose. One day in March
1935, while walking with Manuel Perez and other friends to visit a poor family in the suburbs of
Madrid's outskirts, the conversation turned to Escriva and the apostolate that he was doing in
Madrid.
Manuel spoke of the priest with enthusiasm.
He had helped out in the transfer of the DYA
Academy to 50 Ferraz Street, now converted
to an Academy and Student Residence, in
September of the previous year [212], and he
invited lvaro to get to know the priest. The
response was immediate: Sure, Ill go, he
said [213]. And in fact - Manuel continues -, in
a few days we were in Urquijo Street and went
to the DYA Residence in Ferraz Street, where I
introduced the Father to him. [214] On that
occasion, the Founder and Alvaro spoke for
just a few minutes.
In 1975, Bishop del Portillo recalled the
interview: I saw that he was a very joyful
priest. He asked me immediately: What's your
name? Are you the nephew of Carmen del
Portillo? She was my godmother, my father's
sister, who died a very old lady and had greatly
helped the Father visiting the sick of the
poorest neighborhoods of Madrid. And as she
Figure 16: Facade of what used to be the DYA Academy.
Photo credits: josemariaescriva.ino
was my godmother, besides being my aunt,
she had told Father that she had a smart nephew. For this reason the Father remembered me,
as well as a detail that my godmother had told him. He said that as a small child, I really liked
bananas (in Spanish: pltano), but apparently could not pronounce that word and said
paltanos instead of pltanos. So the Father said: then you're the one whos very fond of
paltanos?
I was astonished, and answered: yes! I like them a lot! Then the Father took his appointment
notebook and, as if he had nothing else to do than to attend to me he had a lot to do, of
course and he spent only a few minutes with me -, he suggested very warmly: we must speak at
length and more leisure. And we agreed on a date four or five days later. I also wrote down the
date." [215]
53

They both agreed to the meeting, but an unforeseen appointment came up for St. Josemaria
who could not get the information through to him. Consequently, they didnt see each other on
the due date. "When I went, the Father wasnt there: he stood me up. It seemed that he had
been called to attend to a dying man, but he could not send me that message because I had not
left him my phone number." [216] In those years, the Founder carried out an intense pastoral
work in the poorest slums and hospitals of Madrid, and often received urgent requests to attend
to someone spiritually.
In addition, St. Josemara was going through a very difficult economic patch. Leaving everything
to Divine Providence, he had embarked on the adventure of opening the DYA Academy and
Student Residence for apostolic reasons bringing with it the consequent financial outlay. (The
initiative was based on a loan which was foreseen to be paid for through the prospective
residents fees.) Unfortunately the Revolution of Asturias had caused a delay in the opening of
the academic year and a decline in enrollment at the University of Madrid. The consequence for
the DYA was that students did not arrive as expected, followed by a loss of revenue. In
February they were forced to give up one of the units they had rented for the Residence.
Certainly, not everything was a source of woe, as the Lord sent great joys as well. March 19,
1935, the feast of Saint Joseph, would go down in the history of Opus Dei as the day that the
early members made their final incorporation. In addition, on the last day of that month the first
Mass in the Ferraz Residence was held and the Blessed Sacrament was reserved [217].
After that failed rendezvous in March, Alvaro was busy with his many duties and did not return
to see St Josemaria until three months later, after his first year of Civil Engineering was over
[218]. In early July he was about to leave Madrid to spend the holidays with his family, when he
remembered the priest with whom he had spoken for only a few minutes in March, and he
decided to go to the DYA Residence to say goodbye for the summer. That meeting was
decisive.
lvaro was twenty-one and was prepared to listen to the call of God. The Christian formation he
received at home and at school, his simple but intense life of piety, his eagerness to work for
and attend to the needy: all these, accompanied by the prayer and sacrifice of Saint Josemara,
had prepared his soul as a fertile ground to receive the divine seed.
FOOTNOTES:
[141] Cf Bernal, S., Memories of Alvaro del Portillo, op. cit., p. 35.
[142] Cf The chronicle of the event in the newspaper ABC, Madrid, No. 8032, 25 -IX- 1928, p.
April.
[143] See ibid., Pp . 35-36.
[144] On the foundation of Opus Dei and the first steps of the Founder, cf. Vazquez de Prada,
A., The Founder of Opus Dei, vol. I, Scepter, Madrid, 1997, p. 251-324.

54

[145] St. Josemara Escriv de Balaguer, Letter January 9, 1932, n. 92 (quoted in Vzquez de
Prada, A., The Founder of Opus Dei, vol. I, op. Cit., P. 304).
[146] St. Josemara, Letter 29-XII-1947/14-II-1966, n. 90 (quoted in ibid., P. 315) .
[147] St. Josemara , Personal Notes , n . 302, 30 -IX- 1931 (quoted in ibid., P. 312, note 156 ).
[148] See testimony of Pilar del Portillo y Diez de Sollano, AGP, APD T -0138, p. 15.
[149] St. Josemara, Remarks during a family get-together, 19 -IX- 1971: AGP, Library, P01,
1985, 825-826.
[150] See Testimony of Andrs Aterido Caadilla , AGP, APD T- 0678 , p. Three.
[151] See ibid., P. Two.
[152] Del Portillo, , Remarks at a family get-together, 24 -VIII - 1977. AGP, Library, P01, 1997,
1006.
[153] Cf Family tree, AGP, D -6021 APD.
[154] Cf Ben- Ami, S., The dictatorship of Primo de Rivera 1923-1930, op. cit., pp. 208-231.
[155] On the religious question during the Second Spanish Republic one can consult, among
others, Redondo, G., History of the Church in Spain, 1931-1939, Scepter, Madrid, 1993, vol. I;
Carcel Orti , V. (ed.), History of the Church in Spain, BAC, Madrid, 1979, p. 331-394; Id
Religious persecution in Spain during the Second Republic (1931-1939), Scepter, Madrid, 1990.
[156] Cf Request for enrollment in the subjects of the two courses of the bachelor's degree
Sciences (8 subjects ) and the set of all (Madrid 28 -VIII -1931), AGP, D- APD 6003-16 final
exam; request to take the final exam at the Central University and request for delivery of the
same transcript (Madrid 28 -VIII -1931), AGP, D- APD 6003-17; Exercise written final exam
(Madrid s/f), AGP, D -6003 APD -18 ratings revalidation exams Baccalaureate Degree (Madrid,
29/30-IX-1931 ), AGP, D-6004 APD-20.
[157] See Testimony of Antonio Gmez Trueba, AGP, APD T -0015, p. 18.
[158] Cf Bernal, S., Memories of Alvaro del Portillo, op. cit., p. 34.
[159] See ibid., Pp . 34-35.
[160] See Testimony of Bishop Javier Echevarra Rodrguez, AGP, APD T- 19544, p. 17.
[161] See Testimony of Pilar del Portillo y Diez de Sollano, AGP, APD T -0138, p. 13.
[162] Testimony of Andrs Aterido Caadilla, AGP, APD T- 0678, p. 5.
[163] See Testimony of Carlos del Portillo y Diez de Sollano, AGP, APD T -0609, p. 7. 'It was
then relatively normal to join the School of Assistants when they had prepared all the materials
for admission: it was a precaution that was not an abandonment of the study because of the
55

always problematic entry into Civil Engineering"(Testimony of Andrs Aterido Caadilla, AGP,
APD T- 0678, p. 5).
[164] Cf Request to the Director of the School of Mines, for admission to examinations (Madrid,
2 -IV- 1932), AGP, D -6012 APD -2.
[165] Cf Request to the Director of the School of Civil Engineering, for admission in entrance
examinations (Madrid , IV -1932), AGP, D -6009 APD -1.
[166] Cf Sign in Join enrollment Road (Madrid , 20 -IV- 1932) and test result (Fail), AGP, D 6009 APD -2, and record at the School of Mining Engineering, Archive of the original School of
Mining Engineers; photocopies certified in AGP, APD D -6012 -1 to 4, D -6013 and D -6014 -1
to 4.
[167] See Record of School for Assistants of Public Works, original works in the School of
Engineers of Public Works of the Polytechnic University of Madrid; photocopies certified in AGP,
APD -6008 D -1 to D- 4 and 6120.
[168] See Testimony of Andrs Aterido Caadilla, AGP, APD T- 0678, p. 4.
[169] See Testimony of Pilar del Portillo y Diez de Sollano, AGP, APD T -0138, p. 11.
[170] Testimony of Mara Teresa del Portillo y Diez de Sollano, AGP, APD T-1000, p. Two.
[171] Testimony of Carlos del Portillo y Diez de Sollano, AGP, APD T -0609, p. 8.
[172] Cf File Helpers School of Public Works, AGP, D -6120 APD. There were three grades :
"Very good" , "Good" and " Suspended" that is given in the whole course. To move from one
year to another, it was necessary to pass all subjects between the June and September: if the
student was suspended, the entire course should be reviewed and the following year all
subjects.
[173] Cf Request to the Director of the School, to be admitted in the entrance exams (Madrid ,
18 -IV- 1933), AGP, D- APD 6009-3 and Enrollment admission (Madrid, 30 -IV- 1933) and test
result (Admitted) , AGP, D -6009 APD -4.
[174] See Testimony of Andrs Aterido Caadilla, AGP, APD T- 0678, p. Three.
[175] Cf Sign tuition for 1st year (Madrid, 30 -IX- 1933) and qualification and classification of
the end of the course (suspension of studies), AGP, D -6009 APD -10 to 12.
[176] Del Portillo, ., Letter to Antonio Gmez Trueba, AGP, C- 851126 APD . Teammate
Andrew Aterido points out that perhaps teachers also feared that the example of lvaro could
lead other students to underestimate the difficulties to be encountered (see Testimony of
Andrs Aterido Caadilla, AGP, APD T- 0678, p. 4).
[177] See Testimony of Manuel Snchez Prez, AGP, APD T- 0431, p. 6. The Society of St.
Vincent de Paul had been founded in France, in the third decade of the nineteenth century by
Antoine- Frdric Ozanam (1813-1853), a famous secular university professor, French writer
56

and apologist. Its components are intended to offer a testimony of faith, credible in the eyes of
an increasingly secularized society, through attention to the poor and needy. Quickly, the
conferences met a remarkable expansion throughout the world and specifically in Spain were
widely disseminated. During those years, the Society of St. Vincent de Paul had its own
independent address in the parishes to which each it was assigned.
[178] Cf Fernndez , A. (Ed. ), History of Madrid, op. cit. , pp . 515-548.
[179] Statement published in The Socialist, 10 -XI- 1933.
[180] On the prevailing anti-religious climate in the capital, cf. Carcel Orti , V., Religious
persecution in Spain during the Second Republic (1931-1939), op. cit.
[181] Testimony of Manuel Snchez Prez, AGP, APD T- 0431, p. 6.
[182] Don Jos Mara Prez Vegas (1902-1936) was appointed Rector of the Sanctuary of
Cerro de los Angeles in 1935. He had a friendship with Saint Josemara and assisted him in the
ascetic means of formation the Founder taught some priests. He died a martyr.
[183] See Testimony of ngel Prez Vegas, AGP, APD T -0142, p. Two.
[184] Testimony of Manuel Snchez Prez, AGP, APD T- 0431, p. 6.
[185] See Testimony of William Gesta Piquer, AGP, APD T- 0143, p. 1.
[186] Testimony of ngel Prez Vegas, AGP, APD T -0142, p. Two.
[187] Testimony of Manuel Snchez Prez, AGP, APD T- 0431, pp. 8-9.
[188] Ibid., P. 9.
[189] Ibid., P. 8.
[190] Ibid.
[191] Del Portillo, , Remarks at a family get-together, 8- V - 1983. AGP, Library, P01, 1983,
105.
[192] Del Portillo, , Remarks at a family get-together, 4 -III- 1988. AGP, Library, P01, 1988,
304. By our Father" he refers to Saint Josemaria Escriva de Balaguer.
[193] Del Portillo, , Remarks at a family gathering, 16 -VI- 1976. AGP, Library, P01, 1976, 925.
[194] Del Portillo, ., 851 Note the Personal Notes of St. Josemaria Escriva n . 1131, cit. in
Vzquez de Prada, A., The Founder of Opus Dei, vol. I, p. 515.
[195] See Testimony of Pilar del Portillo y Diez de Sollano, AGP, APD T -0138, p. 14.
[196 ] The quoted phrase comes from the journal of Luchana / Ferraz, p. 33 ( AGP, D- 17087
APD ), which was the first center of Opus Dei. By order of the Founder from the beginning of the
57

Work, in all centers there a "diary" in which the apostolic family events and activities are noted.
In the following pages of this biography we refer to the papers of other centers, because they
are important sources of information. At the time of the assault, lvaro still frequented the
residence. It is possible that Manuel Perez, who met Saint Josemara a month after that event, I
recounted that in a gathering, impressed by the strength of his friend Alvaro, and was entered in
the journal of the center .
[197] Testimony of Carlos del Portillo y Diez de Sollano, AGP, APD T -0609, p. 7.
[198] Testimony of Count Antonio Mestre, AGP, APD T -0582, p. 1.
[199] See Testimony of Manuel Prez Snchez on St. Josemara, 1976, AGP, sec A, 100-45
leg, carp 1.
[200] On the apostolic work of Saint Josemara with university students in those years, cf.
Vazquez de Prada, A., The Founder of Opus Dei, vol. I, op. cit., pp. 474-484.
[201] See Testimony of Manuel Prez Snchez on St. Josemara, 1976, AGP, sec A, 100-45
leg, carp 1.
[202] Cf File School for Assistants of Public Works, AGP, APD -6008 D -4 and D -6120 .
[203] Cf Redondo, G., Church History ..., op. cit., vol. I, p. 412 ; Carcel Orti , V., The Great
Persecution: Spain, 1931 to 1939, Planeta, Barcelona 2000, p. 99-102.
[204] Cf Bolloten, B., The Spanish Civil War: Revolution and counterrevolution, Alianza, Madrid,
1989, p. 73-89.
[205] Cf Request to enroll in the 1st year ( Madrid, 29 -IX- 1934) and registration for 1 year
(Madrid, 30 -IX- 1934), AGP, APD D -6009 -13 and D- 6009-14.
[206] Cf File School for Assistants of Public Works, AGP, D -6120 APD.
[207] Cf Staff at the Bureau of Public Engineers, original works in the archives of the Secretariat
of the Ministry of Construction and Urban Development, Madrid File: Docket 37604; photocopies
certified in AGP, D -6148 APD.
[208] Cf Request for a position for Assistant of Public Works in Madrid (Madrid, 28 -XII- 1934),
AGP, APD D -6148 -3; Job for serving in the Headquarters Committee on Bridges and
Foundations (Madrid, 16-III-1935), AGP, D -6148 APD -5.
[209] Cf Appointment as Assistant eventually bound for the Delegation of the Tajo Water
Services (Madrid, 16 -III- 1935), AGP, D -6148 APD -4.
[210] Cf Driving license, AGP, D- 18812 APD.
[211] Testimony of Ricardo Castelo Viedma, AGP, APD T -0140, pp. 1-2.

58

[212] See St. Josemaria Escriva, The Way, critical edition prepared by Pedro Rodriguez,
Scepter, Madrid, 2002, commentary to paragraph 481, p. 618. During the same month, St.
Josemara had published Spiritual Considerations and Holy Rosary, and three months later, in
December, was appointed Rector of the Board of Santa Isabel, where he set up his home (cf.
Vzquez de Prada, A., The Founder of Opus Dei, vol. I, op. cit., pp. 519-532).
[213] Testimony of Manuel Snchez Prez, AGP, APD T- 0431, p. 11.
[214] Ibid.
[215] Del Portillo, , Remarks on a 2 -X- 1975 family get-together. AGP, Library, P01, 1975,
1637.
[216] Ibid.
[217] Cf Vazquez de Prada, A. , The Founder of Opus Dei, vol. I, op. cit., pp. 533-549.
[218] He earned the rating of "Good: I cf. Registration Registration for the 1st year (Madrid, 30 IX- 1934) and classification and qualification at the end of the course" (Good) , AGP, D -6009
APD -14.

59

Chapter 4: The reason for my life

1.
2.
3.
4.
5.

The Call of God

First Steps in Opus Dei
A few weeks in La Granja
Spiritual Growth
The First Six Months of 1936

"From the beginning of Opus Dei in 1928 - St. Josemaria explained - my preaching has been
that holiness is not something for the privileged few; rather all paths of the earth can be divine,
all states, all professions, all honest tasks." [219] "The ascetical struggle in the Work revolves,
as a door on a hinge, around professional work, whatever it may be. Any human task is
sanctifiable. There is no work that we cannot convert into an instrument for holiness, because
human work is the fulfillment of a command of God: everything can be sublimated."[220]
"I dare not say - taught the Founder vividly which is more pleasing to God: the work of a
professor at the Sorbonne, or that of the village barber. I do not know which is more pleasing to
the Lord: it will depend on the rectitude of intention, on the self-giving - which is to freely say
yes to God -, on the spirit of sacrifice with which it is carried out, the spirit of sacrifice which
drives one to put the last stone to the task, to finish up to the last detail for love."[221]
There is no doubt that apart from the Catholic faith, the encounter with Opus Dei was the most
important event in the life of Alvaro del Portillo. That call to serve God in the middle of the world,
in apostolic celibacy, through the fulfillment of the ordinary duties of a Christian - spiritual,
familial, professional, social - is the indelible mark that characterized his entire existence. In
studying his life, it is clear that one ought to distinguish between what happened before and
after July 7, 1935.
1. The Call of God
Although they had not seen each other since March, on July 6, 1935 Alvaro went to the DYA
Residence in order to bid the Founder of Opus Dei farewell before leaving for La Granja with his
parents and siblings. He saw that decision as an impulse of divine Providence. "That priest had
made an impact on me: it was obviously a thing from God. And when I was about to leave
Madrid, before the summer, it occurred to me: I'll say goodbye to that priest who was so nice. I
went, although I had not spoken to him for more than four or five minutes previously. He
received me and we chatted at a leisurely pace about many things. Afterwards he told me:
tomorrow we have a day of recollection it was Saturday why dont you stay and attend it
before going out for the summer?' [222]
The next day, Sunday, July 7, he attended the recollection. He remembers that Saint Josemara
preached "on the love of God and love of the Virgin" [223], and the latter moved him deeply: "I
had not ever heard anyone speak of God so strongly, with so much love of God, with so much
60

faith."[224] Later on, on several occasions over the years, he would narrate candidly how, after
hearing these meditations, he had been left on fire [225].

Figure 17: Alvaro del Portillo was 21 when he sought

admission to Opus Dei. Photo credits: Saxum:
Remembering Alvaro del Portillo

No evidence is preserved of the conversation on

the 6th or of the recollection on the 7th, but we can
assume that in one way or another the Founder
would explain to him the core of the message that
God wanted to convey to men through Opus Dei.
"We have come to tell, with the humility of one who
knows himself a sinner and of little worth - homo
peccator sum (Luke V , 8) we say with Saint Peter , but with the faith of one who leaves himself to be
guided by the hand of God, that holiness is not a
thing for the privileged few: that the Lord is calling
all of us, that from everyone he expects Love:
everyone, wherever they are; everyone, whatever
their state in life, profession, or job. Because that
normal, ordinary, apparently unimportant life can
be a means to holiness: (...) all the ways of the
earth can be used for an encounter with Christ."
[226] "For the vast majority of men and women, to
be a saint implies sanctifying work, sanctifying
themselves in their work, and sanctifying others
through work, and thus finding God along the path
of their lives." [227]

From that moment on, lvaro identified himself with

this spirit which reminds men and women of all
walks of life to look for Christian perfection in everyday life, sanctifying work and the ordinary
circumstances of each one, to contribute to promotion of the growth of Christ's kingdom both in
breadth and depth. In the later writings and preaching of Bishop del Portillo we will find a faithful
echo of the Founders teachings. He wrote in an article in 1966: "Those who live given over to
hard work should, by the same human labor, seek their own perfection, help their colleagues, try
to improve the whole society and creation, but also try to imitate Christ with his active charity:
He whose hands were exercised in a job, and continues to work for the salvation of all in union
with the Father... All the faithful, therefore, in any condition of life, job or circumstance, and
precisely by means of this, can sanctify every day as long as everything is received with faith
from the hand of the heavenly Father." [228]
Without delay, he requested for admission to Opus Dei from St Josemaria on the same day
[229]. His soul was well disposed to receive God's grace. That was how he described, later on,
what happened on that morning of July 7, 1935: "The Holy Spirit opened my eyes: He made use
of that day of recollection preached by our Founder in order to place in my heart a new
restlessness which brought about the beginning of my real life." [230]

61

Alvaro was always convinced of the supernatural character of his decision: "It obviously was a
divine call because the idea of a vocation of that kind had not even remotely occurred to me: I
thought only of studying engineering and starting a family." [231] According to him, God sent
him an "irresistible" grace (una gracia tumbativa): "When I was twenty-one, I met our Father.
That's when he spoke of the Work, and I received that overwhelming grace that pushed me to
respond: Lord, I am here, I want to be in the Work." [232]
Having comprehended the essential features of the specific charism of Opus Dei, he felt
strongly the divine call to follow that message of radical commitment to the pursuit of holiness in
the world in his own state in life. In this generous and immediate response there was no
precipitation: aside from his age at 21 years old he was quite mature -, he had always stood
out as someone particularly thoughtful and cautious about making major decisions.
He summarized the process as "the story of the trusting and persevering prayer of our Founder,
who for about four years (even without knowing me, and just because one of my aunts had told
him) had prayed that the Lord would grant me this truly great grace, the greatest gift (after faith)
that God could have given me." [233]
St. Josemara accepted his request for admission immediately, expressing full confidence in the
human and Christian maturity of that student, for whom he had been praying and mortifying for
so long: more than four years. [234]
For lvaro the assimilation of the spirit of Opus Dei was not only a conceptual process, but a
practical one as well. Since that July 7, he tried to carry out this desire to sanctify the situations
and circumstances of his everyday life with total commitment [235]. He worked assiduously,
seeking to perform his tasks with perfection, and he exercised the human virtues for God's sake
and others.
At that time, there also arose in lvaro an intense filial feeling towards the Founder of Opus Dei,
which lasted throughout his life, and without which it would not be possible to understand his
later life as an engineer, priest, and bishop. With the call to do Opus Dei on earth, Alvaro
received a specific charism: a keen awareness of that mission that God asked of him, which
could only take place if he lived completely united to the mind and heart of the Founder. He was
convinced that his identification with Jesus Christ could only come about by faithfully following
St. Josemaria: the Founder was what one would call the "official channel."
In 1992, the Italian journalist, Cesare Cavalleri, asked him in an interview about this bond of
filiation. His answer sums up the supernatural bond which united him to St. Josemara: With a
holy pride, I consider myself, though undeserving, a spiritual son of the Founder and an
insolvent debtor. Among many things, I owe him my vocation of total surrender to God in Opus
Dei; I owe him the call to the priesthood, an ineffable gift of the Lord, and the constant impulse
to constantly serve the Church, with a total commitment to the Roman Pontiff, the bishops in
communion with the Holy See, in the spirit of obedience and of union to the Hierarchy of the
Church as is proper of spirituality of the Work. Therefore, the filial and immense esteem which I
have unites me to the Father not only because he gave me an example of heroic sanctity, but

62

also because he was the instrument the Lord used for me to find my vocation, which is the
reason of my life,"[236]
2. First Steps in Opus Dei
On July 7, 1935, lvaro del Portillo decided to delay his planned summer vacation to begin his
spiritual formation with St. Josemara in Madrid. The Founder of Opus Dei personally took
charge of teaching the first steps to this new son of his, who in turn immediately understood
the supernatural quality of the priest teaching him. "In 1935, when I had just met him, I saw
clearly that he was thinking only of the Lord and how to serve Him. He put all his five senses in
everything he did, but at the same time, he was completely immersed in God. He lived the
advice that he used to give: to keep ones feet on the ground and ones head in heaven, i.e., to
put all our powers into play in fulfilling the duties of each day, in professional work, in the priestly
ministry, but always with our thought in the Lord." [237]
St. Josemarias love for the Eucharist made a particular impact on him. "I remember that in 1935
he regretted not being able to install a richer tabernacle in the chapel of the Residence of
Ferraz; it was a very poor tabernacle which he had borrowed from Mother Muratori. It grieved
him to officiate at the Solemn Exposition with a monstrance of little value, of iron: its only silver
portion was the locket holding the consecrated Host. Since then Ive heard him say that he
wanted to use rich objects for the worship of the Lord, even at the cost of running out of money
for food." [238]
He soon also saw that the Founder practiced a constant and heroic penance, as an expression
of his love for God and as a means to advance the divine mission that had been entrusted to
him: "When I met him, one of the things that caught my attention was a light-colored wooden
box which was on his desk. Once I asked him what was inside. He opened it and showed it to
me: it was bitter herbs. He invited me to take a little with my finger, and to try it. It was a
mortification he did from time to time." [239]
St. Josemara began to give him some one-on-one talks on the basic theological, ascetic and
apostolic features of Opus Dei: "Although he was exhausted by all the work he had to do, he did
not hesitate to start a series of formation classes just for me: one more addition to the already
numerous activities that filled his days." [240] "He explained the spirit of the Work, and advised
me specifically to pray many aspirations, spiritual communions..., and offer abundant small
mortifications throughout the day." [241]
The Founders recommendations, the result of his inner life and supernatural prudence,
included even seemingly minute details, "Upon telling me about aspirations2, he explained:
There are spiritual authors who recommend counting the number of aspirations they say during
the day, and they suggest using beans, chickpeas or something like that, putting them in one
pocket and moving them to the other every time they raise their heart to God in prayer. In this
way they could know exactly how many they have said, and see if they have progressed that

Aspirations are short prayers directed to God or the saints.

63

day or not I do not recommend it, because there is also the danger of vanity or pride. It would
be better that you make your Guardian Angel do the accounting." [242]
In the task of giving spiritual formation to his children, the Founder read and commented on
some of his foundational writings to them. Specifically, in those months he commented on the
Instructions on the supernatural spirit of the Work [243]. This document, dated 1934, affirmed
that the apostolic vision they were carrying out was not a human endeavor, but a supernatural
one, divine in its origin and nature, not imagined by someone for a particular moment in history
or brought up to help resolve specific contemporary problems, such as the precarious situation
in which the Church found itself in Spain since 1931[244]. By the will of God, Opus Dei would
last as long as there were men on earth.
The purpose of St. Josemara in writing this text was to forge in the hearts of his children these
three considerations: "1) The Work of God comes to fulfill the Will of God; therefore, have a
deep conviction that heaven is bent on its being done. 2) When the Lord God plans a work in
favor of men, He first thinks of the people He would use as instruments... and He grants to them
the necessary graces. 3) That supernatural conviction in the divine origin of this endeavor will
eventually fill you with such an intense enthusiasm and love for the Work that you will feel very
fortunate in sacrificing yourselves to bring it about." [245]
Over the years, Bishop del Portillo would recall the impact that the Founder's faith and words
produced in his soul, words that sounded, since those early times, as if almost everything was
already done. "He spoke of Opus Dei projected over the centuries, despite the fact that we were
very few. Our Founder contemplated what we are seeing now: the full blossoming of all the
possibilities that, even then, Opus Dei already had." [246]
As time went on, he
strove to fulfill with love
the spiritual practices
that formed part of the
plan of the spiritual life of
the members of the
Work: Mass and
Communion, half an hour
of prayer in the morning
and afternoon, rosary,
Figure 18: Jose Maria Hernandez Garnica later became a priest and began Opus Dei in
etc. He also strove to
many places in Europe: England, Ireland, France, Austria, Germany, Switzerland, Belgium
share with the people
& Holland. Photo credits: opusdei.org.in
around him the gift he
had received from God. One such person was a former fellow student at the Colegio del Pilar,
Jos Mara Hernndez Garnica [247].
Jos Mara already frequented the DYA Residence, and some members of Opus Dei had
suggested to him to consider a possible vocation; but he had not given an affirmative answer.
lvaro also brought up the subject with him, and Hernndez Garnica, using plain perhaps
even blunt language, blurted out a comment to this effect: "Now, even the solid mass of del
64

Portillo, who previously did not open his mouth, does nothing but insist that I decide to be in the
Work." [248] The truth is that Jose Maria "resisted for a few days because, on July 29, he
wrote the Founder asking for admission to Opus Dei.
3. A few weeks in La Granja
On July 30, 1935 lvaro formally renewed his commitment to Opus Dei [249], and twenty days
later left for La Granja de San Ildefonso to spend a few weeks with his parents and siblings.
Hardly had he arrived there than he began a written correspondence with the Founder. Thus,
we have documents that are an eloquent testimony to his sense of responsibility in living the
spiritual obligations demanded by his vocation, his zeal for souls, his deep sense of filiation to
St. Josemaria, and his fellowship with other members of Opus Dei.
In the first letter, written the day after his arrival in La Granja, he writes: "Dear Father, I arrived
when they were about to start the festivities of San Luis, with their great horse show, cucaas3,
etc. Incidentally, as my family did not know what time I was arriving, they did not wait for me,
and I went to look for them at a church where a ceremony was being celebrated; there I found
Enrique Alonso- Martinez, whom I had met before with my family. Is this a sign that he will
become our brother? I talked to him for quite some time yesterday and today; the fellow is
excited about the Work (...). As you advised me, I try to unite myself with the Blessed
Sacrament and stay as long as possible accompanying Him there. Needless to say, although I
may not be able to go home to Ferraz, my affection for its spirit, which is mine, is not flagging,
but rather increasing. I beg you to pray that my enthusiasm to continue increase and my
perseverance not falter. Every night we have the exposition of the Blessed Sacrament, a
benediction, and the recitation of the Holy Rosary to which almost the entire village comes."
[250].
Eleven days afterwards he took up his pen once more. On this occasion, he opened with
simplicity some of his spiritual struggles, which show the delicacy of his soul and his desire to
grow in humility: "Dear Father I write you with great desires to go there and be with you and all
my brothers: I would very much like to attend the Tuesday get-togethers and breathe the
atmosphere of our home. (...) I beg you and all my brothers to pray much for me because truly
God does not abandon us if we will not forsake Him. But that rascal, the devil, has been
cunningly contriving to suggest a temptation, of pride above all, even at the time that Ive just
received Holy Communion! He tells me that those acquaintances of ours, who see me spending
a few moments of thanksgiving and with much fervor, think well of me, and a series of other
nonsense... I beg you to give me advice as soon as possible." [251]
The Founder of Opus Dei helped him with his counsels at the time that, even in those early
days, he was already leaning on lvaro to inspire the self-giving and the generosity of the other
members of the Work as well as the young people who frequented the apostolic activities. This
is shown in a brief paragraph in the September issue of Noticias, a modest mimeographed
newsletter that was sent to residents and university students who frequented the DYA
Residence. There, St. Josemaria reports that Alvaro del Portillo, "while in La Granja, is devoting
3

Cucaa: a game using a greasy pole

65

himself with some success to the famous fishing which St. Mark talks about in Chapter I of the
Gospel." [252]
He likewise directed his apostolic zeal to his parents and siblings. Her younger sister, Teresa,
recalls that "he read to Carlos and me the Story of a Soul (of St. Therese) and then we prayed
a decade of the Rosary. On the farm he would take me on long walks through the pine trees,
holding me by the hand, and told me things about St. Therese... He led me to God in a way that
was accessible to me, a little girl."[253]
As God had called him to celibacy, he stopped dealing with girls. He certainly didnt run away
from them when he coincided with them for whatever reason and spoke with them with
naturalness if the occasions called for it. However, he avoided frequent dealings with them, or
chatting with someone alone, and generally anything that could jeopardize his decision to live
apostolic celibacy. From the first moment, he was strict in this area, especially when some
women - in family get-togethers where he would find himself - behaved a little too coyly towards
him. He was kind and polite, but didnt give in to sentimentality. Without acting strange, he was
sober in his words and greetings. [254]
The Christian life requires perseverance and spiritual struggle especially if one does not
experience sensible consolations that move one to continue in the struggle to love God. During
those weeks, Alvaro went through a moment of difficulty of this kind, with the necessary
prudence and discretion, as St. Josemara wrote in the Way, point 994 which reads: "My
enthusiasm is gone, you wrote to me. You must not work from sheer enthusiasm, but out of
Love: conscious of duty, which is self-abnegation."[255]
Years later, Bishop del Portillo explained who wrote those words quoted by St. Josemaria: "Lets
now go to that point in the Way...: recall the letter from a man - a bit thoughtless - who, upon
asking for admission to Opus Dei, was filled enthusiasm. He followed this path not from any
merit of his own, but rather because the Lord God gave him so much grace. Afterwards, when
he was a little well-formed, his Father God took away the enthusiastic feelings, and told him: its
sufficient that you act with your head and with the love for the Lord that you already have. And
that man was a little sorry: what a pity! - he said to himself -, now I have to go a little against the
grain. And he entrusted himself to the Father. The one who wrote that rather silly sentence
was I..."[256]
In 1994, he recalled the event again, adding new nuances: "Once I wrote to Father that the
sensible enthusiasm had gone, even though it seemed to me that I saw God in all events.
Afterwards, enthusiasm already gave way to something more thoughtful, more serious, of a
different style: because it was the same love, but showing itself in another way, with greater
maturity and security. This does not mean that the initial enthusiasm was not serene, but maybe
in the beginning the Lord helped me by granting me a special joy. [257]
St. Josemaria wrote that point in the Way near the end of 1938 [258], while in Burgos. Naturally,
there was no way to identify the protagonist of the story. Alvaro himself, even though he would
have read it several times, did not realize that the letter referred to was his, until the Founder
himself revealed it [259]. Later on, when these details were known, the Founder clarified that the
66

point did not mean Alvaro was going through an internal crisis; rather he chose to write it down
because he thought it could help other souls [260]. In any case, the feeling of "loss of
enthusiasm" was short-lived, and it was a situation that God used to purify and make his selfgiving supernaturally mature.
In late September, lvaro was back in Madrid to continue his work at the Ministry of Public
Works, to begin his second year as a Civil Engineering student, and to deepen that "real life"
which he had taken on a little more than two months previously by the side of the Founder,.
There were only ten more months, until the entire Spain would clash in a bloody civil war.
4. Spiritual Growth
By October 1935 Opus Dei had been in existence for seven years. The DYA Residence, having
overcome the crisis of the previous academic year, was going through a period of expansion. As
a result of announcements sent to many provincial secondary schools and advertisements
posted in the national press, the number of applications exceeded the number of available beds
in the house of #50 Ferraz Street. And since they could not rent the floor they had left the
previous year, they opened an annex in #48 Ferraz, the adjoining house [261].

Figure 19: St. Josemaria depended a lot on Alvaro in running the DYA
Residence. Photo credits: Opus Dei (Information Office)

Alvaro continued to reside at

home with his parents, but was
in the DYA Residence
frequently. On October 23 he
renewed once more his
commitment in Opus Dei until
the following March 19 [262]. He
strove to practice the teachings
of the Founder on the
sanctification of work - "one hour
of study, for a modern apostle, is
an hour of prayer" [263]
spending his time remarkably
well. In the morning, he attended
classes for his second year of
Civil Engineering and in the
evening worked as Assistant of
Public Works [264].

Aside from the activities already mentioned above, he also supported the Founder in the
efficient running of the Residence. This was an assistance that included everything: when
necessary, he took care even of menial tasks in the house. In 1974, during one of his
catechetical trips to South America, St Josemaria recalled before a group of his daughters that
in the DYA Residence "Don Alvaro and I used to wash dishes and now we can say that we
broke a quite a few unintentionally. The worst were the floors: they broke our backs! Back
then, there were no appliances." [265]

67

He continued with the corporal and spiritual works of mercy, as a note from him on Sunday
November 3, 1935 shows. "A few of us went to teach catechism in the Orphanage of San
Rafael." [266]. He also participated regularly in the formation classes that St. Josemaria gave to
groups of college students. From December 26 to 31 he attended a spiritual retreat preached by
the Founder [267].
In the Christian life, the spirit of penance plays an irreplaceable role as a means of purification,
spiritual growth, and apostolic fruitfulness. Alvaro, who was learning from St Josemara, began
along this path with determination. So one day, Doa Clementina entered his room and found
him sleeping on the floor, as mortification; she was impressed. [268]
His growth in the theological and moral virtues was evident to everyone who encountered him
from day to day. Jos Mara Hernndez Garnica expresses a certain admiration by which he
confirmed the spiritual progress that Alvaro achieved in those early months of self-giving. "They
are the fruits of the gifts of the Holy Spirit, especially piety and love of God. That impression can
be summed up in one idea: bringing things to their ultimate consequences" [269].
Another witness who lived during those years, Jos Ramon Herrero Fontana, recalled "the
availability of lvaro for what the Founder of the Work wanted, or for doing some small service
to others. His availability was simple, natural, and he did you favors without your realizing. He
was rather quiet and he usually only spoke when he had to say a favorable word or a joke, if it
would please someone. I never heard him speak ill of anyone."[270].
Manuel Perez, who knew Alvaro well since they were together serving the parishioners of San
Ramon in Vallecas, noted that "since 1935, his behavior was affable, and was characterized by
a lot of simplicity (...). He had a very dignified demeanor and was very kind to everyone, trying
to deal with many friends. He never gave his opinion if not asked. In short: he stood out by his
sincere humility. There was nothing affected about him and he did not try to draw unnecessary
attention to himself even while helping his friends, however he could, to the best of his
capacity." [271]
A manuscript has been preserved, written most probably around 1935 or in early 1936, which
shows, in its simplicity, how lvaro grew in apostolic spirit. It shows how he asked himself:
"What kind of apostolate can I do with my fellow students?" [272]. Then on three sides of paper,
he talked about the need to start forming oneself in the spiritual life and in exceling in ones
profession so that he could deal with a few others, who in turn would become apostles, and thus
enable him to reach more souls [273]. In short, he showed that he had internalized the apostolic
spirit he had received from the Founder, and had asked - with a sense of personal
responsibility- about the best way to implement them. [274]
His family also witnessed the commitment of lvaro to live the Christian virtues, especially
charity. His younger brother, Carlos, remembers one incident very well. One day he was playing
with some engineering drawings which Alvaro had worked on for a whole year, and in the
process he completely destroyed them. "My mother, seeing that mess, got very upset and said
something like You'll see when your brother Alvaro gets home and see what you've done,
spoiling what hes toiled over for so long. Naturally I waited for his arrival with a lot of
68

trepidation. I waited for him to scold me, or yell at me, or even hit me as a result of his irritation...
But none of that happened. He came home; he looked at what was now only a former project;
he called me; I came trembling; he sat me on his knee, and then with the serenity that
characterized him, began to explain how much time he had spent doing that project, and how I,
for having played where I should not have, had destroyed everything. I was amazed: instead of
hitting me, what he did was teach me the importance of that work, so I would learn to be more
careful in the future! It may seem like an insignificant anecdote. But I have never forgotten it."
[275]
There were also some health problems during these months. His sister Pilar remembers that he
suffered an attack of rheumatism and he went to visit Dr. Gregorio Maran, who was the
leading specialist in Spain at that time. The "medicine" that was prescribed seemed really funny
for the whole family: chopped garlic soaked in a few drops of alcohol [276].
5. The first six months of 1936
The social situation in Spain increasingly got worse. On January 7, 1936, the President of the
Republic, Nicetas Alcal Zamora, had dissolved the Parliament and called for general elections
in February. The pre-election atmosphere was so tense that St. Josemara had to leave his
home in the Patronato de Santa Isabel, because it had become a dangerous place for a priest.
He moved to the DYA Residence while his mother and sister settled in a pension house in Calle
Mayor [277].
On February 16, the polls proclaimed the victory of the Popular Front, and three days later
Manuel Azaa took over the new, even more radical government. As feared, a new especially
antireligious violence began. The propaganda against the Church was furious. Hundreds of
churches were burned and sacrilegious theft, profanity, and violent actions against the clergy
multiplied.
The tension was such that the Founder seriously entertained the idea of being killed because of
his priesthood. Almost forty years later, Alvaro recalled that "one day the Father was waiting in
the dining room of the Ferraz Street Residence. When I entered, he said, You see how things
are, they can kill me at any time because I am a priest. Do you freely commit to carry the Work
forward if they kill me? 'Yes, Father,' I said with no hesitation."[278]
That affirmative answer carried with it a fully awareness of what he was committing to. This is
proven, for example, by a conversation between Alvaro and Juan Jimenez Vargas [279] in July
of that year, a few days after the outbreak of the Spanish civil war. They were talking to each
other about the events of those days, wondering how everything would end. If the communist
revolution succeeds - they said -, we cannot continue here and we will have to start a residence
abroad. [280] Both had very much committed themselves to doing the Work of God.
On March 19, 1936, lvaro renewed his incorporation into the Work and this time for life [281]. It
was a brief ceremony, simple and solemn at the same time, in which St. Josemara, then, had
the custom of kissing the feet of his spiritual children as he spoke the words of Sacred Scripture:

69

quam speciosi pedes evangelizantium pacem , evangelizantium bona [ 282] (How beautiful
are the feet of those who preach peace, those who preach the good news !) .
Throughout his life lvaro preserved indelible memories of that moment, and that scene came
flooding to his mind on June 27, 1975, when he was praying over the body of the Founder.
Before the burial, he knelt and kissed the feet of St. Josemaria. Later, he explained why he did
this gesture: I remembered that the Father had kissed me, and so I kissed back. How could I
forget? It was not just a gesture. It was not just an expression of loyalty and unity. Even more, it
was to renew my self-giving." [283]
The academic year got on, and by the end of March lvaro made one of those trips required by
the curriculum in the School of Civil Engineering. Very early on in their courses, students were
accompanied by their teachers to visit major construction works, installations, or workshops. On
that occasion, they headed towards the northern provinces of Spain.
During those days, he wrote to St. Josemara on several occasions, and his letters highlight - as
those written in La Granja in the previous summer - a sincere determination to be faithful to the
plan of life in the circumstances that sprang naturally from the rhythm of ordinary life. Likewise,
these letters vibrated with apostolic zeal. "All is going well for me, except the visit [to the
Blessed Sacrament], which is really very difficult to do, and evening prayer, which I could not do
either. I cannot sleep much because I have to wake up early; the other day I went to bed at 1
a.m. only to get up at 6 a.m. This, together with the distance I have to walk and the change of
the schedule, is enough to exhaust anyone. Its possible that tomorrow, I may go to Begoa to
hear Mass, if I have time; then at 9 we are summoned here in Bilbao to go to Sestao. If it were
all up to me, Id certainly prefer not going, so that I can do my prayer and hear Mass here; if I go
to Begoa, probably I will not have time to do the prayer." [284].
Upon his return in early April he received new responsibilities. For months, the number of
members of Opus Dei had grown, as well as the fellows involved in apostolic work. At the same
time, the Founder felt the need to start expanding outside Madrid. In February, he announced
plans to start in Valencia and Paris; in April he traveled to the capital of Turia, with the intention
of opening a residence for university students. [285]
In late June, it appeared that those desires would soon become reality. In Madrid, they prepared
to transfer the Student Residence to another house with better conditions located in No. 16
Ferraz Street. Meanwhile, Alvaro finished his second year of Civil Engineering with a grade of
Good [286]. In the first week of July, DYA began moving [287], but on the 13th an event
shocked Madrid and the entire Spain: Jos Calvo Sotelo, one of the royalist leaders of the
parliamentary opposition, was assassinated by members of the security forces for public order.
Perhaps it was the drop that filled the cup to overflowing: on July 18, the deep social and
political fracture that began in the country many months previously, finally gave way to the socalled "National Uprising".
When the news came that the African troops had revolted against the Government, Alvaro was
working on the design of the new building of the Residence [288]. The streets of the capital
were taken over by militants who, with fists raised, threatened pedestrians with guns.
70

Thereafter, religious persecution became even more open and bloody. lvaro began a long
period - more than two years - that would require him to manifest his heroism on many
occasions.
FOOTNOTES:
[219] St. Josemaria, Conversations with Monsignor Escriv, Scepter, 1996 Madrid, 18th ed., N.
26.
[220] St. Josemara, Remarks at a family get-together, 19 -III- 1964: AGP, Library, P01, 1986,
29.
[221] Ibid.
[222] Del Portillo, , Remarks at a family get-together, 25 -IX- 1975. AGP, Library, P01, 1975,
1637.
[223] Ibid. 1638.
[224] Del Portillo, , Remarks at a family get-together, 7- VII- 1985. AGP, Library, P01, 1985,
871.
[225] Cf Del Portillo, , Remarks on a 2 -X- 1975 family get-together: AGP, Library, P01, 1975,
1638.
[226] St. Josemara, Letter 24 -III- 1930, n. 1 cit. in Vzquez de Prada, A. , The Founder of
Opus Dei , vol. I, op. cit., p. 201.
[227] St. Josemaria, Conversations ..., op. cit., n. 55.
[228] Del Portillo, ., The laity in the Church and in the world in Nuestro Tiempo, n . 148 [X1966], p. 3-22.
[229] See Letter of request for incorporation into Opus Dei (Madrid, 7- VII- 1935), AGP, APD C350707-01.
[230] Del Portillo, ., Letters , vol. 1, n . 107.
[231] Del Portillo, . , Cit. in Chronological -spiritual Profile of the Servant of God Bishop Alvaro
del Portillo, Bishop Prelate of Opus Dei and (1914-1994), Rome 2002, p. 37-38 ( AGP, Library ).
[232 ] Del Portillo, . , Homily on the occasion of his 75th birthday , 11 -III- 1989, cit., P. 287.
[233] Cit. Bernal, S., Memories of Alvaro del Portillo, op. cit., p. 14.
[234] See Testimony of Bishop Javier Echevarra Rodrguez, AGP, APD T- 19544, p. 24.
[235] See ibid., P. 897.

71

[236] Del Portillo, ., Interview on the Founder of Opus Dei. (Interview by Cesare Cavalleri),
Madrid, Scepter, 2001, 9th ed., P. 106.
[237] Ibid., P. 133.
[238] Ibid., P. 142.
[239] Ibid., P. 201.
[240] Ibid., Pp . 102-103.
[241] Del Portillo, , Remarks at a family get-together, 14 -II- 1976. AGP, Library, P01, 441.
[242] Del Portillo, ., Interview on the Founder of Opus Dei , op. cit. , pp . 162-163.
[243] See Testimony of Ricardo Fernndez Vallespn on Saint Josemaria Escriva de Balaguer,
1975, T - 00162, AGP series A.5, Leg. 210, Carp. 2 Exp 6.
[244] Cf St. Josemara Escriv de Balaguer, Instruction, 19, 1934, nn. 1 and 6, cit. in Vzquez
de Prada, A., The Founder of Opus Dei, op. cit., vol. I, p. 576.
[245] Ibid.
[246] Del Portillo, ., Remarks at a family get-together, 2 - 1988 -X, AGP, B.1.4 T- 881002
series.
[247] See Diary of downtown Ferraz Street, ENTRY 1 -VIII - 1935: AGP, D- 17044 APD.
[248] Testimony of Bishop Javier Echevarra Rodrguez, AGP, APD T- 19544, p. 26.
[249] See Diary of downtown Ferraz Street, ENTRY 1 -VIII - 1935: AGP, D- 17044 APD.
[250] Del Portillo, ., Letter to St. Josemaria ( AGP, APD C- 350823)
[251] Del Portillo, ., Letter to St. Josemara , AGP, C- 350903 APD . I add other paragraphs of
that letter, showing his tasks in those days: "Here I have a very quiet life, because I'm at home,
except when I go to Mass, until 12 or so, when I go out, usually to sit with a book in a place
alone, or take a walk with Enrique until two o'clock. In the afternoon, from 3 to 4:00 I lie down,
then I do meditation, using Avancini4 which my aunt has left me, since I gave the Villacastn5 to
Enrique. Im usually left alone to myself until 7:30 in the evening, at which time there is Rosary
and Exposition. At the end of those, until 9:30 or nearly so, Enrique and I take a walk together."
(ibid.)
[252] This sentence is St Josemarias in AGP, Library, P01.
[253] Testimony of Mara Teresa del Portillo y Diez de Sollano, AGP, APD T-1000, p. 3

4
5

Nicola Avancini is a Jesuit spiritual writer of the 17 th century.

Tomas de Villacastin is another spiritual writer of the 17 th century.

72

[254] See Testimony of Bishop Javier Echevarra Rodrguez, AGP, APD T- 19544, p. 846
[255] St. Josemara, The Way, no . 994, op. cit
[256] Del Portillo, ., Notes of a symposium , 4 -IV- 1982 , cit. ibid. , p . 1012.
[257] Del Portillo, . , Notes of a symposium , 4 -IV- 1982, cit. ibid., AGP, P03, 1994, p. 134.
[258] See St. Josemara, The Way, op. cit. , commentary on point 994, pp . From 1011 to 1014
[259] Cf Del Portillo, ., Notes of a symposium , 28 -VIII - 1991 , cit. ibid. , p . 1012.
[260] Cf Del Portillo, ., Notes of a symposium , 19 -II- 1976 , cit. ibid. , p . 1012.
[261] Cf Vazquez de Prada, A. , The Founder of Opus Dei , vol. I, op. cit., p. 557.
[262] See Diary of downtown Ferraz Street, Entry of 23- X - 1935: AGP, D- 17044 APD .
[263] St. Josemara, Spiritual Considerations, Cuenca 1934, 34.5 and later collected in The
Way, no. 335
[264] Cf Request to enroll in the 2nd year ( Madrid, 30 -IX- 1935) and enrollment tuition for the
2nd year ( Madrid, 30 -IX- 1935), copy in AGP, APD D -6009 -15 and D -6009 -16.
[265] St. Josemara, Remarks at a family get-together, 29 -VII- 1974. AGP, Library, P05, vol. 2
251
[266] Diary of downtown Ferraz Street, Entry 3 -XI- 1935: AGP, D- 17120 APD.
[267] See ibid., Entry 26 -XII- 1935.
[268] See Testimony of Pilar del Portillo y Diez de Sollano, AGP, APD T -0138, pp. 16-17
[269] Hernndez Garnica, J. M. , cit. in Chronological -spiritual Profile of the Servant of God
Bishop Alvaro del Portillo, Bishop Prelate of Opus Dei and (1914-1994), op. cit., p. 41
[270] Testimony of Jose Ramon Herrero Fontana, AGP, APD T -1252, p. 1.
[271] Manuel Prez's words have come to us through Bull Luis Prieto, who heard and noted
them personally,: cf. AGP, APD T- 0993, p. 3
[272] Del Portillo, ., Note on the apostolate , AGP, D- 19435 APD , p. 1.
[273] See ibid., Pp . 1-3.
[274] See Testimony of Jose Ramon Herrero Fontana, AGP, APD T -1252, p. 1.
[275] Testimony of Carlos del Portillo y Diez de Sollano, AGP, APD T -0609, p. 9.
[276] See Testimony of Pilar del Portillo y Diez de Sollano, AGP, APD T -0138, pp. 16-17.

73

[277] Cf Vazquez de Prada , A., The Founder of Opus Dei , vol. I, op. cit., p. 578.
[278] Del Portillo, , Remarks at a family get-together. AGP, Library, P01, 1975, 1638. Also in
1975, he wrote in a letter: "in early 1936, the Father asked me one day if I die, will you continue
with the work? Very surprised, I said yes. Then I knew that the question was directed to his
other sons. They were difficult times in Spain, and the Father didnt lack reasons to fear for his
life, by the mere fact of being a priest. But all he cared about was that the Work that God's will
be fulfilled, opening to men the divine path."( Del Portillo, . , Letters ..., vol. 2, n . 61) i
[279] Juan Jimenez Vargas, then a medical student, was one of the first to apply for admission
to Opus Dei.
[280] Testimony of Juan Jimenez Vargas, cit. in Vzquez de Prada, A., The Founder of Opus
Dei, vol. II, op. cit., p. 24 .
[281] See Diary of downtown Ferraz Street, entry for March 19, 1935: AGP, D- 17120 APD .
[282] Rom 10:15 (Vulgate)
[283] Del Portillo, , Remarks at a family get-together, 25 -XII- 1979: AGP, Library, Series T791 224 B.1.4
[284] Del Portillo, ., Letter to St. Josemara, AGP, C- 360401 APD
[285] Cf Vazquez de Prada, A., The Founder of Opus Dei, vol. I, op. cit., pp. 579-580
[286] Cf Registration for the 2nd year (Madrid, 30 -IX- 1935) and rating and ranking Prom
(Good), copy AGP, D -6009 APD -16
[287] See Diary of downtown Ferraz Street, entries 1, 2 and 6 -VII- 1936: AGP, D- 17120 APD.
[288] See Diary of downtown Ferraz Street, Entry 18 -VII- 1936: AGP, D- 17120 APD.

74

Chapter 5: Civil War

1. Pursued in Madrid
a. A fugitive for three and a half months
b. A prisoner in San Anton
c. Under the Mexican flag
2. The " Legation of Honduras "
a. Five and a half months with Saint Josemara
b. The death of his father
c. The hardest stage
3. Crossing the war front
In the days following the military uprising of July 18, 1936, many thought that the conflict would
soon be resolved. On the contrary, it was only the start of a war that would nearly three years
and - according to commonly accepted statistics would claim 500,000 casualties, of which
120,000 were in the rearguard [289]. As if the huge number of human lives lost were not bad
enough, one must add the enormous damage to Spains economy that resulted from it, and
worse, the moral wounds that even today refuse to disappear from Spanish society. [290]
Within weeks, Spain was divided into
two zones: the "Republican", where
the military uprising did not occur or
failed, and the so-called "National,"
which prevailed from the outset. The
Republican zone, where Madrid was,
witnessed horrific scenes of religious
persecution, especially in the first
months of the conflict [291].
Harassment against Catholics priests, religious and lay-people was continuous. Some scholars
believe that this persecution of
Christians was the largest Western
Figure 20: Madrid, 1936. Photo credits:
http://www.english.illinois.edu/maps/scw/photessay.htm

Europe had ever seen after the first

centuries of Christianity, even
considering the worst moments of the French Revolution [292]. As shown in historical records,
during the last days of July 1936, the number of victims from the clergy ran up to 861, and on
July 25 alone (the feast of St. James, patron of Spain) 95 secular priests were martyred. In
August, up to an average of 70 a day would be murdered, among whom were ten bishops. In
total, 2,077 people were murdered. In the first year of the conflict 6,500 clergymen were killed
as a result of hatred for the faith. [293].

75

As for the victims who were neither

ecclesiastics nor religious, Carcel Orti
wrote: 'it is not possible to give even
approximate figures on the number of
lay Catholics killed for religious
reasons, because reliable statistics are
not available, but there were probably
several thousands"[ 294 ]. Therefore,
from the early days of the war, to
escape summary executions which
were getting increasingly widespread,
many inhabitants of Madrid who were
known for their faith fled from the city,
or procured more or less dubious
documents that at least guaranteed
some degree of security. Many sought
refuge in embassies.
In these circumstances, the priestly
Figure 21: Spanish leftists open-fire on the statue of Christ.
work of the Founder of Opus Dei
Photo credits: Wikipedia, the free encyclopedia ("Red Terror")
continued unabated; he was obviously
risking his life. After what can only be called a genuine odyssey, he found refuge with his four
children - among them Alvaro - in a diplomatic building in Madrid: the Legation of Honduras.
As for Alvaro del Portillo, we can distinguish two stages of his life during the civil war. The first
and longest, was spent in Madrid all the way until October 1938, when he got through to the
"National Zone." The second stage is reckoned from the moment of his joining the army of
Franco until the end of the war. In both periods he had the opportunity to interact with St.
Josemara, but in very different circumstances. Years later, he recalled the suffering he endured
during the war which, according to him, meant a breakthrough in my interior life, because they
were used to live closely with our Founder" [295].
The more than two years that he spent hiding in the capital of Spain can be further divided into
three phases. The first covers the first eight months of the war, during which he lived in seven
different places and spent time in prison. The next corresponds to almost a year and a half
when he was granted asylum in the Legation of Honduras together with the Father and 3 others.
The third and final stage, much shorter than the rest, consists of the months since he left the
Honduran embassy until he made it into the National Zone through the war front. This chapter
focuses on these three periods.
1. Pursued in Madrid
In the afternoon of July 19, a day after the military uprising, Alvaro went to the DYA Residence.
St. Josemara, who was there with several members of the Work, urged him to return early to
his parents home, because the situation on the streets had become more dangerous by the
hour. [296]
76

On his way home, he was stopped by a patrol of militiamen who frisked him, and discovered
that he had a small crucifix in his pocket. At the time, that circumstance was enough for one to
be sent to jail or killed. Inexplicably, they didnt bother him further, and simply told him to go on
his way. [297]
Opposite The DYA Residence in Ferraz Street was the Montaa Barracks, a military
establishment which had resisted the claims of the militia to hand over their weapons until that
time. In the morning of the 20th, militants stormed the barracks. The fight was intense. Many
bullets coming from the barracks struck the facade and balconies of the Residence. St.
Josemaria and his companions had to leave the building because their lives were in serious
peril. Five days later, in the presence of the powerless Juan Jimenez Vargas, the Residence
was seized by the CNT anarchist union [298].
During the first weeks of war Alvaro continued to live with his parents, and until July 26 he
managed to attend Mass and receive Communion daily. "Today - we read in the diary of Ferraz
- is the first day that lvaro has not been able to receive Communion. He had been the only one
among us who had been able to arrange for Communion every day." [299] As the days passed,
it became the usual practice to close the churches or use them only for non-liturgical purposes.
In the morning of August 13, 1936, members of the militia stormed the building where the del
Portillo family lived. Their intention was to arrest the army captain Cristino Bermdez de Castro,
who lived in the same building, and was the son of a known general who had died the previous
year. At that time he was not there. His wife fled to the floor of the del Portillos. The assailants
came running in pursuit and entered the house with guns pointed at the residents. Doa
Clementina was at home with her children lvaro, ngel, Pilar, Teresa, and Carlos. Ramon,
Francisco, and Jose Maria, had left days before to hide in safer areas. [300]
The militants threatened the family with their weapons. Then they entered a room where lvaro
was and upon seeing them, he put something into his mouth and began chewing. Perhaps it
was a list of his friends with whom he had apostolic dealings. And you, what are you chewing?
they shouted. Paper, he said, with such aplomb and calmness, as if he was doing the most
normal thing, that the militants decided to ignore him." [301]
They then began to destroy the religious images they found, and made a list of the furniture
present. Alvaro remained serene and helped everyone remain calm. The detention lasted
throughout the morning as the militants decided to await the return of Captain Bermudez. He
was caught at noon. They also detained Ramon del Portillo when he returned home [302]. The
army captain was executed on the same day he was arrested, convicted by a "kangaroo court";
of Don Ramon, there was no news. [303]
Forced by circumstances, Doa Clementina made use of her Mexican citizenship to seek
asylum in the Mexican Embassy, where she was received with her young children. A few days
later they were transferred, with other families to the top floor of a house that was under
diplomatic protection in Velzquez Street [304].

77

Alvaro, however, could not stay with his mother and brothers because he was of military age.
Moreover, he had already decided that he could not work with those who were persecuting the
Church and trampled on the most basic human rights. Thus, he did not enlist in the army, and
he stopped going to work in the Headquarters of Bridges and Foundations [305]. These
decisions, motivated primarily by religious reasons, forced him to move from one place to
another. In the end he was arrested and interned in one of the common prisons that proliferated
in Madrid in those days.
a. A fugitive for three and a half months
With Don Ramon detained, the family home was no more secure. Alvaro moved to a small hotel
in Serrano Street, belonging to some acquaintances of his who were not there at the moment,
and in order to avoid inspections, he placed the Argentinian flag outside, as if the building
enjoyed diplomatic protection. There his brother Pepe and Juan Jimenez Vargas found refuge
[306].
After three or four weeks of hiding, it occurred to him to go to the offices of the Tagus River
Basin to ask if he was still on the payroll of the Ministry of Public Works. Not only was the
answer in the affirmative, they even gave him his back pay.
When he was done with his plan, he stopped to have a drink in La Mezquita, a famous bar in
the neighborhood. It was an absurd thing to do, because any militia patrol could stop by to ask
anyone for some documentation and arrest him right there. Later on, lvaro attributed this
decision to the Guardian Angels. "The fact is, that while there, he met Don Alvaro Gonzlez
Valds, the father of Jose Maria Gonzalez Barredo [307], who said: Thank God, Ive found you!
Do you know whos in my house? The Father! He asked me to let him rest for a moment
because can go no further; he is very tired. But the doorkeeper is not very trustworthy. Its all too
clear: we are all in danger. Well, come with me, Alvaro said. And that's how the Father went to
the Hotel Serrano, along with Alvaro and Pepe." [308] They spent the rest of September in that
hideout. [309]
In that lodging, lvaro could attend what the Founder of Opus Dei called "dry masses,"
moments which were recorded in his soul deeply. St. Josemara "followed all the rubrics of the
Mass over a small mechanical piano (a pianola), using a rosarys cross because there was
nothing else. Religious symbols were missing everywhere because those caught with them
were put in a list and stamped, and having a stamp was reason to be shot. (...) It was not really
a Mass because there was neither bread nor wine consecrated; nevertheless it was done out of
devotion. When the moment of consecration came, he simply omitted that part out of respect,
and when he got to the part of the Communion, he said a spiritual communion. The prayers that
he recited were a prayer requesting for vocations recited on the eve of the feast of St. Joseph,
which he repeated three times. The Gospel was the call of the Apostles, which he knew by
heart. That was how the dry Mass was done." [310].
During the weeks of confinement in that small hotel, the Founder of Opus Dei also found ways
for the young fellows in his company to take advantage of time. He wanted to distract them from
the tensions of those days, and form them in human virtues at the same time. Don Alvaro
78

recounted in 1976: "The Father preached a meditation and helped us to keep our day very
busy. Since we could not read or study because we lacked books, he invented things to distract
us and occupy our leisure time, which was very little anyway. For example, he taught us to play
triplet [311]. It was very sobering. Neither my brother nor John nor I knew the rules. The Father
had learned the game from his father [312]. He taught us that game, but he laid really
mischievous traps for us! He did this for two reasons: to distract us a bit, and so that we realize
that even in playing - you will have proven it in football and many other sports - self-love can
overcome us. With those traps, we learned that winning or losing didnt matter." [313]
In late September, Ramn del Portillo told them that militants were taking down detailed records
of the homes of the owners of that property they were in, and those of their relatives and
acquaintances. Hiding there, therefore, was no longer safe, and they had to leave as soon as
possible.
It was in this state of affairs that, on October 1, another event
occurred that also made a deep impression on Alvaro. He
himself recounts it to us: "The Father then told Juan Jimenez
Vargas to look for another place to hide. As my brother Pepe
and I did not know what to do, he advised us to tarry one more
day to see what would become of the situation. Meanwhile,
after several phone calls, he managed to talk to Jose Maria
Gonzalez Barredo who assured him that he could go to another
hiding place." [314]
St. Josemara left the hotel in Serrano Street to check out the
refuge offered by Gonzalez Barredo. Upon returning, he was
distraught and it showed on his face. "He greeted me and
Figure 22: Fr. Pedro Poveda,
began to mourn. Father, why are you crying? I asked. ( )
Photo credits: pedropoveda.org
I've heard that they have killed Don Lino, he said, and he told
me that in those hours, when he had wandered through the streets of Madrid, he had learned of
the murder of that priest friend, Don Lino Vea-Murguia, as well as new details about the
martyrdom of Fr Pedro Poveda [315], the founder of the Teresian Institute, a good friend of his."
[316]
But the reason that he had returned was another matter. Indeed, he had met with Jos Maria
Gonzalez Barredo at the agreed location, on the Paseo de la Castellana. Jos Mara, after
greeting him with filial affection and joy, took from his pocket a small key and gave an address
while saying, You go to that house, and stay there meanwhile. It belongs to a family friend of
mine; its located outside Madrid. The doorkeeper is someone you can trust. But how am I
going to be in that remote place? If other people come or call, what do I say? replied the Father.
That son of his, without thinking much, replied, Do not worry. There is a maid servant, a
woman who is very reliable, and can assist you in whatever you need. How old is she? Well,
twenty-two or twenty-three. So our Founder thought for a while and said: I cannot, nor want, to
stay inside that house with a young woman, day and night. I have a commitment to God, which

79

is the most important thing. I would rather die than offend God and falter in this commitment of
love. And he went to a sewer drain and dropped the key into it." [317]
On October 2, they left the little hotel [318], and for several days they moved from house to
house: first, that of Juan Jimenez Vargas, then that of Herrero Fontana, until they arrived at the
house of an old friend of the Founder, Professor Eugenio Sells. They roamed the streets of
Madrid as fugitives, without definite means of subsistence or shelter. Their only luggage was a
pajama which they wore wrapped around their waist, under their shirt and a toothbrush.
[319]
On October 6, St. Josemara became a "patient" in the clinic of Dr. Angel Suils [320] and Alvaro
returned to his parents home. While in his parents' home, on several occasions, he was visited
by Isidoro Zorzano an industrial engineer, one of the first members of Opus Dei who,
because of his Argentinian nationality, had some freedom of movement. [321] Isidoro also went
to see Juan Jimenez Vargas [322].
Shortly after, Alvaro moved to the Embassy of Finland, located on Velzquez St., three blocks
from his old school of Pilar [323]. His stay in this place was a little longer than in the others, but
it was not more than two months.
In November 1936, the army of the rebels had reached the outskirts of Madrid and the
Republican government moved to Valencia. In the capital, some groups and unions insisted that
the refugees hiding in the embassies constituted a potential danger to the Republic, a "fifth
column [324] - and they raided some of these places of refuge [325].
Specifically, on December 3 and 4, the Assault Guards besieged the Embassy of Finland, and
on the 5th entered two annex buildings [326]. All refugees were arrested and locked up in the
prison of San Antn. Among them was Alvaro del Portillo [327].
b. A prisoner in San Antn
The prison of San Antn, or "Provincial Prison No. 2 for Men", was located in the former College
of San Antn - until then run by the Escolapio Fathers - which had been confiscated by the
authorities. There hundreds of prisoners were crammed in inhumane conditions, many of whom
were killed in Paracuellos de Jarama6 in the months of November and December of that year:
these episodes are known as the "the killings of Paracuellos."
Alvaro del Portillo almost never mentioned the sufferings he endured in the civil war. One of the
rare times that he did so was in 1987, during a pastoral visit to the Philippines. He was giving a
talk to priests in the island of Cebu, and the question of one of those in the audience led him to
dwell on the Christian duty to forgive injuries. It was in this context that he described the
situation of that prison. "There was a chapel where 400 prisoners were locked in. Once, a
communist militiaman went up to the altar, kicked it, and put a cigarette butt between the lips of

Paracuellos de Jarama is a small town northeast of Madrid and very close to the Barajas International Airport
(Wikipedia).

80

a holy statue. One of those who were with me went up to the altar and removed the cigarette
butt. He was killed immediately for doing that. It was an amazing hatred of religion.
He added: "I had not been involved in any political activity (...) and they put me in jail just for
coming from a Catholic family. At that time, I was wearing glasses and one of the guards
approached me one time - his name was Petrof - and put a gun to my head and said, You're a
priest, because you wear glasses. He could have killed me at any time." [328]
During his stay in San
Anton he suffered hunger,
abuse, mental and
physical torture, and
humiliation of all kinds.
They made him eat - as
St. Josemaria would
shortly after recount to his
children in Valencia "poor son of my soul,
among all" [329], even
human excrement. His
mother and sister Pilar
Figure 23: San Anton prison where Alvaro was locked up during the civil war.
Photo credits: Saxum - Remembering Alvaro del Portillo

tried to alleviate his

condition, but it was
useless: "I brought food, which in those terrible circumstances we found very difficult to come
by: my mother had to queue for hours to buy it. And then, there in prison they acted with
complete arbitrariness. For example, one day I took a tortilla and asked a militiaman to give it to
Alvaro; instead, he ate it in front of us. When the war ended, he told us that they never delivered
what we had intended for him." [330]
On those times that they went to visit him he almost could not speak with them, "because of the
disorder in that jail and the obstacles that they placed between us. Alvaro instructed us to walk
down Fuencarral Street because the windows of his cell opened up to the sidewalk. He was
happy to see us, although he made sure that that we didnt look into his window. And he
repeated that we were not to worry about him. He lived that situation with great serenity, with
that inner peace that characterized him." [331]
Proof of that peace is a letter - the only surviving one - sent from jail to his mother, in which he
wrote: "Dear Mom: I'm in San Anton; Im fine. Theyre giving us a lot of attention. (...) The food is
very filling; I usually take two or three servings of ranch." [332]
Some have also testified how, in those difficult circumstances, he concerned himself with others
and forgot himself. An anecdote that speaks of this involves a professor in the School of
Engineering, Domingo Fernndez Mendizabal. He was taken to San Anton and one of the first
people he met upon his arrival was his student, Alvaro del Portillo. The granddaughter of
Professor Fernndez Mendizabal narrates that Alvaro asked him if he had brought his mattress,
81

"to the surprise of my grandfather who was not expecting such a question. Don Alvaro
explained that if you do not bring the mattress, you have to sleep on the floor. Very naturally
and simply, he gave my grandfather the mattress he was using until that time in prison." [333]
On January 28, 1937, he was tried and released the next day without the benefit of any
explanation, as happened when he was arrested. He had been imprisoned unjustly for two
months without any proper indictment, due process, or actual sentence. [334]
c. Under the Mexican flag
On leaving prison, he went to the premises of the Embassy of Mexico in #98 Velzquez St.,
where his mother and siblings were staying. He stayed there for a little over a month. His sister
Pilar recalls that he made use of those days to give some lessons to his younger siblings [335].
And his brother Carlos adds that "theyhelped to discipline us a little." [336]
That was when he found out that Don Ramn del Portillo was a prisoner in the jail of San Antn.
Father and son had coincided there for quite some time without seeing each other. Immediately,
Doa Clementina began negotiations with diplomatic representatives of her country to try to
have her husband released. [337] But before she could do it, lvaro was forced by the
ambassador to leave the embassy. His status as a Spanish citizen of military age made his
presence there illegal. [338]
On March 6, he moved to a small pension house, and from there sought other potential places
of refuge. Isidoro wrote in his diary that within a short time lvaro had already gone through
"eight temporary lodgings [339]. On the afternoon of March 13, through a friend of Jose Maria
Gonzalez Barredo, he was welcomed to the Legation of Honduras, located at #51 Paseo de la
Castellana. [340] Two days earlier, he had turned 23 years old.
2. The Legation of Honduras
The "Legation of Honduras" was not, properly speaking, the seat of a diplomatic mission, but
only a consular office. It was actually the home of Don Pedro Jaime de Matheu, a Salvadoran
diplomat who acted as Honorary Consul General of the Republic of Honduras. He offered,
therefore, only a "second class" diplomatic protection [341].
The day after his arrival, Alvaro had the immense joy of embracing St. Josemaria [342] who had
found refuge in this building along with some members of Opus Dei - Juan Jimenez Vargas,
Jos Mara Gonzlez Barredo and Eduardo Alastru - and his brother Santiago. They had
welcomed this protection with the hope of being evacuated from the capital within a short time
[343].
It is estimated that in Madrid at that time, there were over 13,000 refugees in the embassies and
their attachments or dependencies [344]. Two weeks after the arrival of lvaro to the Legation
of Honduras, the Republican administration gave general conditions for the evacuation of the
refugees under the commitment that these diplomatic representations would not admit, under all
circumstances, any new guests from then onwards. As a consequence the heads of the

82

different international delegations, as agreed, had to request corresponding passes for those in
their closed and detailed lists, which also had photographs of each one in them [345].
However, in the case of St. Josemara, Alvaro and his other companions, all the efforts which
they under took to be evacuated failed systematically. Hence their stay at the Legation lasted
until they were able to travel around Madrid with minimum guarantees of security. The Founder
of Opus Dei spent five and a half months locked up; lvaro was confined for a year and four
months.
a. Five and a half months with Saint Josemara
On the occasion of his 75th birthday, Bishop del Portillo recalled the first part of his stay in the
Legation of Honduras with the following words: "For several months, (...) we stayed with our
Father in a small room, and remained there all day, day after day. During that period, I saw our
Father immersed in God, serene, full of peace and confidence, knowing that the Lord does not
lose battles. At the same time, he had put his life in God's hands. And I saw him suffer, and I
saw him joyful." [346]
Pain and joy were likewise stranded together in Alvaros life during that period. He suffered
because the conditions in which he found himself were objectively hard. The Legation building
along the Paseo de la Castellana where they stayed, although spacious for a single family, was
clearly inadequate to house the nearly hundred clandestine refugees who were there [347].
Men, women, and children were forced to live within a few square meters. There were no beds;
one used mattresses spread on the pavement. Since there was only a single bathroom, each
one had to follow the strict schedule assigned to ones turn in the toilet early in the morning
[348].
Until mid-May, the founder of Opus Dei and his five companions were not given their own room.
They were then allocated a room at the end of the hallway, by the door of the back stairs. It had
probably been used in the past as a coal bunker. It was narrow, and its floor was tiled. At night
they slept on a couple of mattresses stretched out across the entire floor. During the day, they
conveniently wound them up and brought them closer to the wall; these same mattresses then
served as seats. A narrow window overlooked an inner patio so gloomy that even during the day
it was necessary to leave a lighted bulb hanging from the ceiling: weak, naked, and alone [349].
Well-preserved pencil drawings, made by Alvaro in June 1937, show the layout of that room
during the day and evening. One sketch shows the four matresses folded and placed along the
walls serving as seats in the daytime [350]. A second one shows how they arranged themselves
for sleeping on the unfolded matresses. There was another matress that was not used because
the tiny floor space left (by the other matresses) made it impossible for it to be unfolded. So a
note is jokingly written on the sketch pad that said that the matress was not as small as drawn.
[351]

83

The food shortage was

even more oppressive than
the lack of space. The only
two portions that were given
them - at noon and at night
- were extremely scarce
due to supply problems. In
many cases, they were
eating below the
subsistence level. In 1979,
in a family get-together,
Don lvaro explained that
"the food was a dish of
Figure 24: A sketch of the area in the Honduras legation where St. Josemaria and his locust beans - food that is
sons stayed. Photo credits: Saxum - Remembering Alvaro del Portillo
usually given to animals.
Aside from being soggy, they were we joked full of protein because mixed with the beans
were bugs of all colors: red, brown..." [352] Suffice it to say that in those months, the Founder of
Opus Dei lost so much weight that his mother, the first time she went to visit him, did not
recognize him if not for his voice. [353]
To these pathetic material circumstances were added the inevitable difficulties that came with
living in an overcrowded building. One of the biographers of St. Josemara has outlined an
insightful portrait of the circumstances: "The life of the refugees lacked any motivation, as they
had no idea whether or not what they were hoping for would ever come: evacuation or the end
of the war. Consequently, discouragement sapped out the energies of many until they fell into a
deep apathy. In that atmosphere they lacked even the strength needed to kill time that passed
with inexorable slowness, leaving spirits the lasting impression of boredom and emptiness. (...)
Social relations in this forced coexistence were neither pleasant nor quiet. Disagreements
occurred constantly, as well as bursts of grief or recriminations." [354]
On the contrary, for those accompanying the founder of Opus Dei, those few months were an
occasion of special intensity. St. Josemaria set up "heroically a rhythm of human and spiritual
normalcy to those days of forced confinement, which for the rest of the refugees were a cause
for distress." [355] Pilar del Portillo wrote something in this regard: "Despite the situation, they
were living in an atmosphere of serenity, supernatural sense, and joy. I remember, sometimes
my sister Tere was asked to sing them some Mexican songs quite famous at that time and
often, the Father would sing along with everyone."[356]
Indeed, Teresa and Carlos, Alvaros siblings, often came to the Legation of Honduras. Isidoro
Zorzano, who provided, when possible, for the most basic needs of the members of Opus Dei
locked up in the Consulate and their families, was in contact del Portillo. As he had been forced
to space his visits, to maintain regular contact with St. Josemara, he arranged things so that on
Tuesdays and Saturdays the youngest siblings of Alvaro could go with a message for the
Founder hidden in their shoes. The Legation of Honduras was only six hundred meters from the
premises of the Embassy of Mexico, where the children were living with their mother. Their
84

young age, eleven and nine respectively, allowed them to enter the Consulate without arousing
suspicion, and therefore, doing so posed no risk to them. [357]
Teresa says that "those visits to the Legation were enjoyable and amusing. The Father did
everything possible to entertain us, and organized, for example, races with the cockroaches
going up the pipes. Let's do races, he told us! Lets see which wins, the red or the black! He
also encouraged us to sing. I sang a Mexican song that amused him so much. Carlos
remembers that there was one among them who sang Asturian songs." [358]
The presence of St. Josemara, his supernatural faith, optimism, and good humor, transformed
that hell into a haven of peace and serenity. His example and words were an unparalleled
support for Alvaro to deepen in his life of prayer and his practice of the spirit of Opus Dei. [359]
The Founder urged them to live out a demanding plan of piety and study. In the early morning,
when other refugees had not yet awoken, he preached a meditation. As the confinement made
it impossible for them to carry their usual jobs, he exhorted them to "grow on the inside." [360]
"Maybe there comes to our minds the idea that using the talents we have received from God
always implies activity, movement. And now my life is so monotonous! How do I get the fruits of
the gifts of God in this forced break, in this darkness where I find myself? Do not forget you can
be like the snow-capped volcanoes whose ice outside starkly contrasts with the fire that devours
its entrails. Outside, yes, you can be covered with the ice of monotony, of darkness; externally
you'll look all bundled up. But inside, the fire will not cease to keep you burning, nor will you get
tired of compensating the lack of external action with an intense inner activity. Thinking about
me and all your brothers, how fruitful our inactivity will turn out to be! From this work of ours - so
poor in appearance - will arise, through the centuries, a wonderful building. [361]
St. Josemaria commented on the Gospel, speaking to them of the person and life of Christ. "His
words one of the listeners recalls sometimes serene, sometimes powerful and full of
emotion, always enlightening, descended on us and seemed to settle on our soul." [362]
After preaching a meditation the Founder of Opus Dei would celebrate Mass. He hung a crucifix
on a wall and unfolded a corporal on a suitcase. lvaro also drew that makeshift "altar" [363].
Afterwards, the unconsumed sacred species were either kept in a notecase7, which each day
each one took turns to keep so that others could take communion, or given to Isidoro Zorzano
so that that he could give Communion to members of the Work who were outside the Consulate.
[364]
lvaro was deeply edified by the spirit of penance the Founder manifested in countless acts of
service and concern for others, and in the practice of corporal mortification. "In these
circumstances, anyone - even those very generous in the service of God - would have thought
that the constant danger of death, discomfort, hungerwas enough penance to offer the Lord
(...) For anyone, even the very mortified, all that would have been enough. But the love of our
Father was more demanding; it needed to make amends, to make reparation." [365] He never
forgot the day he was shivering from fever and lying on a mattress, and Saint Josemara asked
him to cover his face with the blanket because he wanted to use the disciplines. He began to
7

The original Spanish is cartera which could mean briefcase, bag, file, notecase, pocketbook, wallet, etc.

85

hear the lashes, strong and rhythmic. Upon hearing them, he began counting them and, years
later, he said: "I was curious, and I counted the strokes. I will never forget the number: a
thousand were very strong lashes. The floor was covered with blood, but he cleaned it well
before the others entered."[366]
Its hardly surprising that during those months his sense of filiation to the Founder - which he
understood as a fundamental part of his vocation - grew further. After many years, and already
as the Prelate of Opus Dei, he confided to some of his children that in those circumstances in
which they slept huddled together in that little room, if he woke up during the night, he used to
spontaneously kiss the feet of St. Josemara, who was asleep, as a sign of obedience and
humility. [367] The holiness which he saw in the Father led him to carry out this action.
In those circumstances, he
manifested an equanimity
deeply rooted in supernatural
outlook by doing acts of
service for others and
lavishing attention to them, all
the while forgetting himself.
He faced hunger and cold
with genuine elegance and
sincere joy. He was content
with what little they had,
never complaining about the
shortage. [368]

Figure 25: Part of a sketch drawn by Alvaro del Portillo, this time showing how
they all fit in the small space allotted to them.
Photo credits: Saxum - Remembering Alvaro del Portillo

He also offered to help the

consul keep records of the
Legation [369]. The appreciation of Matheu family to Alvaro was immense, and when the
founder of Opus Dei went to Heaven, he was given the golden cup that on some occasions St.
Josemaria used as a chalice in the months that he remained hidden in that place.[370]
In that forced confinement, he strove to make the best use of time, as if they were in normal
circumstances. Following the advice of the Founder, lvaro tried to learn Japanese [371]
because he cherished the dream of one day bringing the Gospel and the spirit of Opus Dei to
the Land of the Rising Sun. He also studied German, and came to memorize all the words of a
German - Spanish [372] dictionary: I read the German with the same speed as Spanish. When
there was a word I did not know, it was useless to go look in the dictionary, because it wasnt
there. In that dictionary there were more than 30,000 words. I mean, I knew more than 30,000
words. And I did all this, because our Father urged me on. If not, I would not have done it." [373]
That commitment to learn a new language was an act of faith since - considering that it was
then impossible to even move freely in the city itself - it was without apparent basis.
The fifteen letters written by Alvaro in those months, full of good humor, are an unquestionable
testament to his inner growth at that time. For example, near the end of May, addressing the
86

members of Opus Dei who were in Valencia, he stressed on the need to stay very close to each
other and the Founder to effectively fulfill God's will. [374]
In June, he sent to Isidoro Zorzano a few lines full of supernatural outlook, of rectitude of
intention, and of abandonment to divine providence as regards the possibility of leaving the
Legation [375]. Also in June, he wrote a long letter again to Valencia which highlights his desire
to help everyone to be faithful, the need to live the communion of saints, and the importance of
caring for little things. The letter also reveals a great zeal for souls. [376]
In July, he once again addresses himself to those in Valencia, telling them about the insomnia
of the Founder, but, as always, in masked language to circumvent the wartime censorship. "At
night, when others are still awake, while lying on mattresses spread out on the floor, the
grandfather [St. Josemara] and I chat about things of the family [Opus Dei]. Indeed,
circumstances impede the progress of our undertaking [apostolate]. Everything seems to be a
drawback. The lack of financial resources, of personnel everything. However, despite his age,
Grandpa is not giving in to pessimism. He feels the pinch from the scarcity of money, just like all
of us, but he doesnt worry too much. He tells us that everything depends on how much love we
put into our work. This love, along with the faith in the success of our enterprise, dissolves all
discouragement. This is what the poor man says. But what he regrets - a concern compatible
with the hope that keeps him afloat - is the lack of personnel. We depend on everyone in the
family. We are few, we know. What could be worse than that - among the few -someone dies or
rendered useless for the company! Indeed, these possibilities, such as death, can very well be
considered also for the good of the business. [377]
In mid-June 1937, the Consul of Honduras informed St Josemaria that they could not be
evacuated through diplomatic channels. The negotiations had failed and nothing else could be
done [378]. It was a difficult setback for everyone because the confinement was increasingly
getting harder to endure.
In the following weeks, the troops belonging to the National Zone began to occupy the
Cantabrian coast and, once Santander was conquered, they expelled the Republican forces
from Asturias, incorporating the northern fringe of the peninsula to the National Zone. The
socialist government of Negrin, who in May had replaced that of Largo Caballero, lost military
superiority in terms of troops. With the two opposing forces now matched, the civil war loomed
to be a long one: the battles of Jarama (February), Guadalajara (March) and Brunete (July), had
not appreciably tilted the balance toward any one of the contenders. On July 11, the Spanish
bishops sent a collective letter to bishops around the world, which explained what had been
happening in the country since the establishment of the republic. "The invasion of churches was
sudden, almost simultaneous in all regions, and coincided with the killing of priests. Churches
were burned because they were houses of God, and priests were slaughtered because they
were ministers of God." [379]
Against this background, and driven by his desire to help anyone he could with his priestly
ministry, St. Josemara obtained documentation that identified him as an officer of the Legation
of Honduras. On August 31 he left his hiding place [380]; his brother Santiago had already done
so in the middle of the previous month [381]. A few days after St Josemaria left, Juan Jimenez
87

Vargas also moved out [382] and, finally, in late October, Eduardo Alastru [383]. Alvaro and
Jose Maria Gonzalez Barredo, however, had to remain in the Legation.
b. The death of his father
When Ramn del Portillo left the prison of San Anton - thanks to the efforts of Doa Clementina
at the Embassy of Mexico - he was in a rather precarious physical condition. "He was very ill,
haggard, emaciated: a consequence of the hardships he had gone through in prison. He must
have suffered unspeakably. (...) Quite possibly he was released because they saw he was very
sick"[384].
He developed laryngeal tuberculosis, which worsened day by day, and to which no treatment
was possible at that time [385]. Doa Clementina sent his daughters Tere and Pilar to the
Legation of Honduras, to communicate to lvaro that his father could die anytime. [386]
Meanwhile, when the founder of Opus Dei heard of the severity of the illness of Alvaros father,
he began to come regularly to the house in Velzquez Street to attend spiritually to Don Ramon
[387]. When the sick mans situation became critical, he administered the Anointing of the Sick.
The anti-religious persecution was still at its height, however, so in order to attend to the sick
man St. Josemaria had to pose as a medical assistant as he passed by the doorkeeper. Pilar
del Portillo recalls that "he wore a sort of shopkeepers overalls and brought the Holy Oils
stuffed into a syringe. He heard my fathers confession, administered Extreme Unction and gave
him Holy Communion with such piety and unction that impressed us: both for the manner he
was doing it and the situation in which he did it. It was a really heroic thing to do in those
circumstances. My father was much comforted." [388]
lvaro wanted to visit his father, but St. Josemara advised him not to because he would put
himself in a very risky situation, and "it was enough that one of the two had been exposed. This
must have been very hard for lvaro, but what the Father said - says Pilar - was the untainted
reality: anyone could betray us. For example, the cook who assisted us in the Legation of
Mexico was a politically radicalized woman, an extremist. She had a daughter named Butter,
and we always reminded the children not to tell anything about our conversations to that girl
when they played with her, because there was a real danger that she would relay anything she
heard to her mother who would then denounce us." [389]
A few weeks later, on October 8, bowing to the insistent pressure of his spiritual sons, the
Founder left Madrid and went to Barcelona, where they would try to smuggle themselves to
France through the border of Andorra, and then settle in Burgos. There they could freely resume
their apostolic activity [390]. Isidoro Zorzano decided to stay on in the capital to attend to the
other members of Opus Dei and their families.
Ramn del Portillo died on October 14. [391] Isidoro accompanied him in his last moments. We
read in his diary: "I was present in the last moments of his father's life. Not having been with his
mother will be a pain to lvaro in addition to all other trials he is experiencing; but it is not wise
to leave the Consulate." [392] Soon after, he wrote to Alvaro: "You will know through your

88

mother that I was with your father in his last moments; it was providential. At least I kept him
company in those moments. Be assured that he died a holy death."[393]
A week after the death of her husband, Doa Clementina left Madrid with her younger children.
[394] Some weeks before, the older ones - Ramn, Pilar, Jos Maria, and Angel - had already
done so, as well as their aunts Carmen and Pilar [395]. Before 1937 ended they were already all
in Burgos and at first settled in the house of Clementina sister, Lola. [396]
c. The hardest stage
Since October 1937, Alvaro del Portillo and Jose Maria Gonzalez Barredo were the only two of
the former group left in the diplomatic shelter. It is hard to imagine how trying it must have been
for Alvaro to remain in the Legation of Honduras what with his father's very recent death and
his separation from St. Josemara, his mother, and siblings. The confinement lasted for nine
months more, during which time Alvaro further purified his faith, hope, and adherence to the will
of God, especially through the exercise of the virtue of obedience.
Later that month, the government moved from
Valencia to Barcelona. Perhaps the powers in Madrid
deemed that step crucial to their success in the war. In
any case, it was an evident sign that the balance was
now tipping in favor of the "National" army. Alvaro
asked Isidoro Zorzanos approval to leave the
Legation, join the Republican army, and try to escape
to the other zone of Spain through the war front.
Isidoro's response was a resounding no. He thought it
more prudent to wait. The reasons were clear: first,
because it was known that some young people had
recently died in similar attempts [397]; in addition, after
the conquest of Bilbao, Santander, and Gijon, it was
rumored that Franco's troops were launching the final
attack in Madrid by mid- December. It then appeared
that the end of the conflict was near.
Figure 26: Isidoro Zorzano was the member of
Opus Dei left by St. Josemaria in Madrid to direct
the other members. Photo credits: alexiagb.pl

Despite impatience over his confinement, lvaro

meekly accepted the advice of Isidoro, though - as
apparent in the correspondence between the two
during those weeks - he found their isolation and physical separation from the other members of
the Work very difficult. "Dear Isidoro: Do please send an honest-to-goodness letter, one filled
with the warmth of our home. Its something which we occasionally badly need over here. Give
us close and detailed accounts of everything if not now, then some other day."[398]
In early December, Isidoro received a postcard from St. Josemaria sent from Andorra. He and
other members of the Work had successfully escaped to France through the Pyrenees. The
Founder, after a brief period in Pamplona, settled in Burgos and resumed his intense apostolic
89

work. [399] We can assume that these news, aside from giving him joy, also increased lvaros
impatience to leave Madrid to contribute his share in the expansion of Opus Dei.
That Christmas was especially difficult, and not just from the cold which, in some places in
Spain, reached as low as 20 degrees below zero. On December 15, the Republican government
attempted to change the course of the war with a major offensive in Teruel. They employed
90,000 men with strong air support, but it ended in defeat on February 22, 1938. There were
many casualties among both soldiers and civilians. It is estimated that more than 14,000
soldiers were taken prisoner.
lvaro followed these events from the Legation, and sometimes felt tempted to think that his
forced inactivity was desertion on his part. He thought that he should do more to personally
contribute to the expansion of Opus Dei and the good of the others. We surmise this feeling in a
letter in early February, in response to one that St. Josemara had written him from Burgos: "My
Father [God, our Lord], far from being offended - as would have been any other in his place - by
my inexplicable desertion and neglect, is encouraging me. With his help I'm returning to the
small struggles that remove the humdrum monotony of the kind of life I live here. See to it then,
please, that you and your children get in touch with my Father and thus, with his influence,
everything will happen as I hope. But this is not right! In what I have written, I am only talking
about myself." [400]
So, he resumed anew his efforts to leave the Legation through
diplomatic channels, this time through the French and British
embassies [401]; still he failed. The spirit with which he faced
setbacks and persevered in his efforts is well reflected in a
note to Isidoro. "Our undertaking is very difficult, but were
doing everything we can. Even though nothing is being
achieved, it cannot be said that we have wasted our time. We
entrust this concern to the A.A. [the Guardian Angels] all over
the world and to D. Pedro P. [St. Pedro Poveda]. We'll see
some success, for sure. Of course, as everything is being
done to help the P. [St. Josemara], by the mere fact that we
are exerting effort to do what we need to do, we have already
succeeded. So, whatever happens, we are happy."[402]
Figure 27: Eduardo Alastrue. Photo
Two significant events took place on March 1938. The first
credits: Saxum Remembering Alvaro
was the return of Eduardo Alastru to the Legation. Besides
del Portillo
being a source of great joy for Alvaro, the reunion meant a
new spur for his life of prayer and good use of time [403]. He explained it in a letter to Isidoro.
"The gust of fresh air that he (Eduardo) brought with his return was a welcome remedy to the
monotony that seemed to fill our days routine. Of course, with constant struggle, albeit only in
little things, our lives will never be monotonous. We have reorganized our days, extending the
hours of study. From day one, following your example, we are beginning to read the story of
Matthew [Gospel of Matthew]. The three of us chat about what we read, and keep you all very
much in mind. (...) How much there is to do; and we will be able to complain about our blissful

90

inactivity! How clearly I realize now that the one who really wants in fact does more than the one
who merely can! Even when it seems that every action is impossible to us, what we want at
present is to carry out an immense activity. Everything is done in love. Of course you are not in
the same situation as ours, but you have to understand ours perfectly and, therefore, I ask you
bring it up often to D. Manuel [the Lord]." [404]
The second event of the month was the failure yet again of the steps taken to safely leave
the Legation. [405] But with his usual confidence in God, lvaro never lost his cool, and went
about looking for new ways to expedite their departure from the hiding place. Nevertheless, his
burning desire to leave Madrid was yoked to the conviction that his forced confinement could yet
help the founder of Opus Dei, if he faithfully fulfilled his regular duties. Therefore, he continued
with the demanding spiritual program he had set for that time, the study of languages, and
prayer for all members of the Work.
In the document Madrid to Burgos passing through Guadalajara [406], he summarized his
attitude during those months. "It is true that I was trying to make good use of time by intensively
studying German. We knew that the hours we spent hunched over our books, served as a
support for the Work (...) [which] was undergoing expansion in the National Zone. But we
understood that it was not enough. It was necessary for us to do what we could so that aside
from the aid which is derived from the Communion of Saints, we could add our direct
participation, our personal collaboration to the matters that the Father wanted to entrust
us."[407]
Therefore, not surprisingly, in April and May he would attempt once more to flee from Madrid.
Apologizing for his insistence, he confided again to Isidoro that he would like to join the
Republican Army and try to escape to the other zone through the war front. The letter of April
ended with these words: "Of course, if D. Manuel [Jesus Christ] would like me to stay here, I'd
be happy, but I ask you to allow me to leave." [408] And the one of May: "We lack nothing
except one thing: to get out of here. And if we dont, well lead exactly the life were supposed to
lead." [409]
Zorzano also wanted Alvaro to escape, and he spared no efforts to make the flight happen. But
after careful consideration in the presence of God, he again responded in the negative on these
two occasions. Isidoro noted in his diary: "I advised them against their plans for the same
reasons as last time. Things have worsened even more." [410]
In June, lvaro stubbornly undertook new efforts through diplomatic channels and failed again
[411]. Once more, he brought up with Isidoro an escape plan for the war front. This time he
argued that another guest of the consulate, called Manuel Marn, had recently succeeded [412].
His comment about the escape of this person showed that the intentions that moved him were
spiritual and apostolic. "His ideals - we read in Madrid to Burgos via Guadalajara - were
undoubtedly very strong, but merely patriotic. It was already too much. Considering that our
commitments came from much higher ideals we could not remain hidden, hoping for imaginary
solutions that would come, as it were, floating through the air, yet not putting the slightest effort
to look for them. It would be very nice, but also very comfortable." [413].

91

Finally, he got the approval. In his diary, Isidoro wrote the reason that had moved him to give his
assent: "New developments have transpired in the Legation this week. For the second time,
lvaro has insisted on his desire to go see P. [St. Josemara] via Ricardo [passing through the
war front]. And now the circumstances are more favorable than before, and attempts can be
made more safely, as proven by specific cases. Furthermore, the diplomatic solution has fallen
through. I believe that those concerned have no intention of doing it, because weve invested a
lot of money, and still we are not seeing the prompt solution to the general problem. Hence,
counting on D. Manuel [the Lord], I have told him that he can go ahead with his undertaking."
[414]
In this note, he highlighted the phrase counting on D. Manuel. It later emerged that, at that
time, by a special grace, Isidoro Zorzano received an interior assurance that Alvaro would make
it through the front on October 12, the feast of Our Lady of Pilar. "Many times we had requested
permission from Isidoro to allow us to leave the Legation, but he always responded in the
negative. One day, however, while doing his prayer in his office, he came to know we would
pass across the front on a precise date: October 12, 1938. It was a light from God, supernatural
and extraordinary, which left him no room for doubt. Our Father came to know it likewise in the
same manner. He was already living in Burgos, and he immediately told my mother, who was
also in that city: her son Alvaro he assured her would pass through in mid-October. [415]
So after two weeks of preparation to try to enlist in the army, with few minimum guarantees of
not being immediately arrested, on July 2, 1938, then feast of the Visitation of Our Lady, after a
year and four months in forced confinement, Alvaro finally left the Legation of Honduras [416].
3. Crossing the war front
After the defeat in Teruel, the Republican government took great pains to reorganize its troops:
it recruited more soldiers and acquired large amounts of military supplies. In July, it had
managed to muster enough superiority over their opponents, both in terms of troops and
equipment [417]. With these supplies, they launched a new offensive later that month, which
would be known as the Battle of the Ebro and which lasted until mid-November to end in
subsequent defeat. It was a grueling episode for both sides, perhaps the bloodiest phase of the
civil war. From then on, the troops of General Franco had free access to Catalonia.
Upon leaving the Legation of Honduras, Alvaro stayed in an apartment in #6 Goya Street, where
Jose Maria Gonzalez Barredo had also taken refuge [418]. Immediately he began the
paperwork to join the army. To escape through the battlefront, it was absolutely necessary to be
assigned to a unit at the frontline and be there at the right moment.
Since in April they had called to the ranks young men eighteen years of age, lvaro had to
obtain a document certifying that he was of that age. But he was 24, and his appearance
betrayed him: it was clear that he had joined the army previously. In the end, he got an ID card
from an anarchist union under the name of his brother Jose Maria (Pepe). After he made the
necessary modifications on the document, he showed up to ask for his assignment, trusting in
God's help. Up to three times, he went to the draft board to obtain a military job conducive to the

92

planned escape. The first time he went he pretended to be 18; in the succeeding ones, he was
31, and then 30 [419].
These were dangerous weeks, and he sought his strength in prayer and closeness to the other
four members of the Work residing in Madrid at the time. "In the evening we meet either in the
home of Eduardo or in ours and we do the prayer, usually dwelling on notes taken from
meditations of the Father. We read slowly and afterwards comment on them. In this way, all our
spirits are united in the Work. It is an exchange of views that we believe does us a lot of good.
Afterwards, we eat dinner together and then, its off to the barracks." [420]
His confidence in the help of the Guardian Angels, a legacy
of St. Josemaria, is striking. The notes that recount his
second incorporation to the ranks reveal this. "Since I have
an ID card in my name [421], what I do is change it a bit, I
mean, the last initial. Now I am known as lvaro Rostillo. I
dont ask anyone to protect me as I present myself. Rather, I
charge the Guardian Angels with the job of making sure that
no one recognizes me. Indeed, everything goes well without
a hitch. [422]
Seeing that the first two attempts to obtain their desired
destination ended up in failure, they decided to abandon
themselves entirely to Divine Providence. "Given that all
means we have put are failing, we conclude that the Lord
wants us completely in His hands (...). As we can neither put
nor see the human means, we can only hope that He who
knows best would put His own, and take us by the hand because we are blind - to where it pleases Him. Thats what
we are doing."[423]
Figure 28: Vicente Rodriguez Casado.
Photo credits: Saxum Remembering
Alvaro del Portillo

With this firm decision, on August 18 he presented himself

for the third time to enlist - now with the name Juan Alvaro
Cortillo [424] -, and was immediately assigned to a company that would leave for the front six
days later. On August 24, after attending Mass and receiving Communion secretly in the house
of a Cuban family, he departed from the Maria Cristina Headquarters to a place unknown by
recruits. In the evening he found out that, providentially, Vicente Rodriguez Casado had been
assigned to the same unit.
Their interior dispositions to leave Madrid were very clear. "Through the presence of God, we
are resolving to keep in mind that this exterior act of crossing the border is nothing but an
immediate and logical consequence of our interior life. It must always be such in the Work, and
it is necessary that we keep on training." [425]
lvaro and the other members of Opus Dei were not "miracle workers." They had fully realized
that their attempted escape was extremely risky, and they were aware that others had died in
similar circumstances. So, he would write: "We learned that Archelaus (...) has died, shot by the
93

Reds as they were trying to make a run for the other side. There were more who died in this
attempt than those who made it." [426]
However it must emphasized that they had absolute faith in Divine Providence. This was why
they reasoned as follows: Along the way, people are doing a lot of guessing as to the exact
destination of the expedition. Levante? Extremadura? Guadalajara? We hardly joined the
discussion. We really couldnt care less, knowing that wherever they lead us would be the best
point along the whole front where we will make our escape." [427]
On August 29 the Brigade was
moved to Chiloeches, a town
south of Guadalajara, where
Alvaro was ordered to change
his unit and move to the 4th
Rifle Company. There he again
coincided with Vicente
Rodriguez Casado [428]. In
these "coincidences" he saw
the hand of God continuously
guiding them.
From Chiloeches they traveled
to Fontanar on foot. This was
Figure 29: Through some providential circumstances, Alvaro and his friends were how he described it: "It is the
assigned to the same squad that moved to Guadalajara.
first march that were doing with
Photo credits: Saxum Remembering Alvaro del Portillo
the rifle on our shoulder, but
this is not, nor will it be, the last we are doing it on an empty stomach. Many believe that, finally,
we are going to the front. We went around nightfall and with many precautions, but we are very
far from the battle lines. Everyone is terrified, so theyre making men walk some distance apart
from each other, forming a single file on each side of the road. This arrangement allows us to
pray the entire Rosary and the prayers of the Work, and do the mental prayer. That is how we
are spending a good part of our way."[429]
In Fontanar they underwent a training period that lasted for six weeks. On September 19, and
again in a providential way, they were joined by Eduardo Alastru, one of those with them in the
Legation of Honduras and with whom they had planned the escape.
The coincidence of the three in Fontanar doesnt admit of easy human explanations. Despite the
army being composed of many thousands of men, and despite the abundant possibilities of
different assignments, the three had met by chance in the same platoon of the 4th Company of
the 81st Battalion of the 21st Brigade. It was obvious that God had directed these events,
because "the logical thing - lvaro would recount years later - would have been that each one of
us was assigned to different places; instead they sent us to the same regiment, the same
battalion, same company, and the same squad: it's incredible! [430]

94

The mood in the military unit was clearly anti-Christian. lvaro made generous reparation for the
blasphemies that came with the military orders and troop movements. He likewise lived the
virtue of chastity with refinement, and avoided all occasions against it. His behavior revealed a
deep aversion for deliberate venial sin, and a determined struggle to take care of his dealing
with God in such circumstances [431]. The four letters he wrote from Fontanar are a good
testimony to his spiritual finesse. [432]
On October 2, 1938, the tenth anniversary of the founding of Opus Dei, lvaro asked
permission from the military authorities to travel to Madrid, for personal reasons. Actually, he
wanted to go to the capital to receive Holy Communion and to receive some consecrated hosts
from Isidoro, so that he and his companions could continue taking Communion until the day
they traversed the front. Isidoro informed him that the Lord had made him understand that on
the feast day of Our Lady of Pilar (October 12) they would all cross over to the other side [433].
The presence of the Blessed Sacrament set a new rhythm in the military life of the three friends,
who took turns carrying and guarding it. Its in my notecase as its my turn. During the day,
between instructions of one kind or another, we hardly talk to all the others for fear of exposing
Our Lord to disrespect. We gather and withdraw from the rest, at the same time making sure
that they dont notice the closeness of our friendship. At night, while the other three in the group
eat dinner, we do the Visit8 while taking a walk. We are living intensely the strength and truth of
the Gospel story of the disciples of Emmaus: Were not our hearts burning as we walked with
Him? Then, were off to bed. But right now since the number of men is increasing, theres
greater danger. Thus, only until everyone is asleep does the one whos carrying D. Manuel [the
Lord] actually come into the sleeping quarters; its only then that Hes not exposed to possible
profanity or blasphemy." [434]
On October 9 the company began the march to Campillo de Rajas, where the front seemed to
have stabilized. It was a tough walk of over forty miles through Razbona and Tamajn,
sometimes under enemy fire. "Uphill and downhill slopes, turns to one side or other, canyons,
stream, small ports, paths that lead nowhere, bushes that conceal men, shouting, wind,
profanity, night noises, worn-out shoes. A Roman bridge? More. And even more. Stops, soldiers
who are lost, boys who swear not to continue... And D. Manuel [the Lord] with us; affection,
trust, appreciation, mutual words of encouragement... What a long walk for the others! Yet how
short for us!" [435]
On the 10th they reached the front line. At that time, Alvaro, Vicente and Eduardo had already
won the trust of the authorities, and they all received the mission to do some shopping in a
nearby town. This was the opportunity they were waiting for. With the pretext of carrying out
their orders, they left the 11th military unit at 7:30 a.m. and began their escape. After passing
the crest of Mount Ocejn they followed the course of the river Sonsaz to the ford of Sorbe; they
spent the night in a cave. [436]

The Visit = is short for visit to the Blessed Sacrament, a norm of piety which Opus Dei members do at least
once daily

95

On October 12 they entered

Cantalojas, a village of the national
zone, just as the bells were ringing in
the parish church for Mass at 9 a.m.:
it was the feast of Our Lady of Pilar.
It had been less than two days on
the front line, and they did not even
fire a single shot [437]. The things
that Isidoro had foretold were fulfilled
to the letter.
The testimony of some residents of
this town concerning the passage of
the three fugitives deserves
recounting. Some people recall
Figure 30: The village of Cantalojas where Alvaro and his friends finally
made the crossing to the National Zone. The church bells were ringing for having heard the anecdote from
Holy Mass. Photo credits: Saxum Remembering Alvaro del Portillo
deceased relatives. It is said that on
that morning, along the border area between the two zones, two men were herding their cattle
and were watching the strangers pass. The cattleherders who saw these young men were
actually armed guards, and they had strict orders to shoot any stranger who came from the
enemy side and yet, they did not. Yes, they commented afterwards, they both felt "something"
inside that urged them to let the strangers go on their way unharmed. [438]
As soon as Doa Clementina learned Alvaro had crossed the front [439] she immediately set
out to see his son. Thanks to her brother-in-law, Luis, who had been mayor of Burgos, and the
father of Vicente Rodriguez Casado, who was a colonel in the national army, control and
endorsement procedures for these three soldiers were expedited, and on October 14 lvaro
could embrace his loved ones in Burgos [440]. Pilar del Portillo describes the meeting in the
following words: "On the 14th, in the afternoon, from the Soria headquarters they called the
husband of my Aunt Lola, to ask if he could verify the identity of a militiaman who claimed to be
his nephew named Alvaro del Portillo. Upon hearing that, we immediately went there, my
mother, my uncle Luis, and my aunt Lola, and me. We came too late because when we arrived
at Soria, Alvaro had already left for Burgos. But that night we could finally embrace him. He was
very thin, with extremely dirty clothes: so dirty that our mother took and burned them. That night,
to celebrate, we all went to the Hotel Sabadell [441]. We put two tables together and we had
dinner with the Father; the parents of Vicentn [Vicente Rodriguez Casado] and his sister
Amparito also came."[442]
FOOTNOTES:
[289] The figures are debated; some people estimated between 500,000 and one million deaths,
although historians have been reducing these figures to fix around half a million victims cf.
Thomas , H. , The Spanish Civil War ( 2001) , p. 899-901 .
[290] The literature on the Spanish civil war is extensive. An explanation of the development of
the war can be found at Salas Larrazabal , R. and J. M., General History of the war in Spain ,
96

Madrid, Ignatius Press, 1986 , pp 435 . For the situation of the Church in this period , vid.
Redondo , G. , History of the Church in Spain . From 1931 to 1939 . Volume II. The Civil War
(1936-1939) , Madrid 1993 ; Carcel Orti , V. , The Great Persecution . Spain , 1931-1939 , op.
cit. , pp . 126-146 . Montero , A. , History of the religious persecution in Spain (1936-1939) , ed.
BAC , Madrid , 2004 , p . 263 . Alfaya , J. L. , Like a river of fire, ed. EIUNSA , Barcelona 1998,
p. 59-77 .
[291] In these pages we only refer to religious persecution, because it is the most important
aspect of the life of Alvaro del Portillo in the civil war. We do not address, however, the social
and political, national and international implications of the conflict.
[292] Antonio Montero Moreno, in his History of the religious persecution in Spain . 1936-1939 ,
BAC , 2nd edition , Madrid , p. 762, believes that in the history of the Church, including the time
of the Roman persecutions, there has never been a period in which, in a little over a semester,
as many as twelve bishops, four thousand priests and more than two thousand religious have
been killed. Cf also Payne , S. G. , Spanish Catholicism , Barcelona, 1984 , p. 214 and De Meer
, F., Some aspects of the religious issue in the Civil War (1936-1939 ) , in Annals of
Contemporary History , n . 7 [ 1988-1989 ] , p. 111-125 .
[293] Cf Carcel Orti , V. , Spanish Martyrs of the twentieth century , op. cit. , p. 74 . The first
bishop victim of religious persecution was Bishop Eustaquio Martin Nieto , executed on July 27,
1936 , who conferred the Sacrament of Confirmation on Alvaro cf. Montero , A. , History of the
religious persecution in Spain , 1936-1939 , op. cit. , pp . 364-368 .
[294] Carcel Orti , V. , Martyrs ... , op. cit. , p. 74 .
[295] Del Portillo, . , Homily on the occasion of his 75th birthday , 11 -III- 1989 , cit. , P. 287 .
[296] See Diary of downtown Ferraz Street , Entry 19 -VII- 1936 : AGP, D- 17121 APD .
[297] See Testimony of Bishop Javier Echevarra Rodrguez , AGP, APD T- 19544 , p. 386 .
[298 Cf Vazquez de Prada , A. , The Founder of Opus Dei , vol. II , Scepter , Madrid, 2002 , p.
18-23 .
[299] Diary of downtown Ferraz Street , Entry 27-VII- 1936 : AGP, D- 17121 APD .
[300 See Testimony of Carlos del Portillo y Diez de Sollano , AGP, APD T -0609 , pp . 9-10.
[301] Testimony of Pilar del Portillo y Diez de Sollano , AGP, APD T -0138 , p. 17 .
[302] See ibid. , Pp . 18-19 .
[303] See ibid.
[304] See Testimony of Carlos del Portillo y Diez de Sollano , AGP, APD T -0609 , pp . 11-12 .
[305] See Office of the Undersecretary of the Ministry of Public Works separating Alvaro from
the service (Barcelona , 1- VII- 1938) , copy in AGP, D -6148 APD -8, and Office of the Chief
97

Engineer to Deputy Burgos Ministry of Public Works , communicating the administrative

presentation ( for re-entry into the Department of Assistants for Public Works) of Alvaro on
Public Works Headquarters Burgos, and accompanying affidavit (Burgos , 4 -XI- 1938) , copy in
AGP APD D- 6148-9 .
[306] See Testimony of Pilar del Portillo y Diez de Sollano , AGP, APD T -0138 , p. 19 .
[307] As we know, they had met in the summers spent in Asturias.
[308] See Testimony of Pilar del Portillo y Diez de Sollano , AGP, APD T -0138 , p. 19 .
[309] Cf Vazquez de Prada , A. , The Founder of Opus Dei , vol. II , op. cit. , p. 36 .
[310] Del Portillo, ., Remarks at a family get-together , 13 -VI- 1976 , AGP, B.1.4 T- 760613
series .
[311] Card game in which three people participate, each of whom receives nine cards.
[312] This refers to Jos Escriv y Corzan ( 1867-1924 ), father of St. Josemara.
[313] Del Portillo, , Remarks at a family get-together . AGP , Library, 760613 B.1.4 T- series .
[314] Del Portillo, . , Interview on the Founder of Opus Dei , op. cit. , pp . 115-116 .
[315] San Pedro Poveda was a great friend of the founder of Opus Dei , and was killed on the
morning of July 28, 1936 : cf. Vazquez de Prada , A. , The Founder of Opus Dei , vol. II , op. cit.,
p. 38, note 68 .
[316] Del Portillo, . , Interview on the Founder of Opus Dei , op. cit. , pp . 115-116 .
[317] Ibid.
[318] Cf Vazquez de Prada , A. , The Founder of Opus Dei , vol. II , op. cit. , p. 37 .
[319] See Testimony of Bishop Javier Echevarra Rodrguez , AGP, APD T- 19544 , p. 747.
[320] Cf Vazquez de Prada , A. , The Founder of Opus Dei , vol. II , op. cit. , p. 40 . Dr. Suils
was a friend of the founder since the days of his childhood in Logroo. His father, Angel Suils
Otto, also a doctor, had attended to the mother of St Josemaria in the birth of her last child .
[321] For a detailed biography of Isidoro , vid. But Elorz -Sanz , J. M., Isidoro Zorzano Ledesma.
Industrial Engineer (Buenos Aires 1902 - Madrid 1943) , Word , 5th ed , Madrid, 2009. .
[322] See Diary of Juan Jimenez Vargas ( 6-15 October 1936) , AGP, RHF , D- 15347 .
[323] See Testimony of Pilar del Portillo y Diez de Sollano , AGP, APD T -0138 , pp . 19-20.
[324] Cf The term "fifth column", which is now part of everyday language, is attributed to
General Emilio Mola, of the national army. In 1936, during a broadcast, he said he was heading
to Madrid with four columns of soldiers, but also had a fifth column within the capital, which
98

consists of people eager for Franco's victory and which at once would also rise against the
Republican government.
[325] Cf Salas Larrazabal , R. and J. M. , General History of the War , op. cit. , p. 162 .
[326] See ibid. and Rubio, J. , Asylum and exchanges during the Spanish Civil War , Barcelona
1979 , p. 79-82 . In the Archive of the Prelature an invitation from the "Committee of ex refugees in the Finnish Legation in Madrid" to take part in the ceremony commemorating the
tenth anniversary of the event ( cf. AGP, D- 18809 APD ) is preserved.
[327] See Testimony of Pilar del Portillo y Diez de Sollano , AGP, APD T -0138 , pp . 19-20.
[328] Del Portillo, . , Remarks at a family get-together , 28 -I- 1987 , AGP, B.1.4 T- 870128
series .
[329] St. Josemara , Letter 6 -IV- 1937 AGP series A.3.4 , leg. 253 , carp. 5, letter 370406-01 .
[330] Testimony of Pilar del Portillo y Diez de Sollano , AGP, APD T -0138 , p. 20 .
[331] Ibid.
[332] Del Portillo, . , Letter to Clementina Diez de Sollano, AGP, C- 361210 APD .
[333] Testimony of Paloma Bertran Mendizabal, AGP, APD T -1278 , p. 1.
[334] See Petition of the decision for which he was released from Prison San Antn (Madrid, 11
-III- 1937) , original National Historical Archive , Territorial Court of Madrid , Serie: criminal , file
752 / 2; transcription AGP, D- 6119 APD .
[335] See Testimony of Pilar del Portillo y Diez de Sollano , AGP, APD T -0138 , p. 21 .
[336] Testimony of Carlos del Portillo y Diez de Sollano , AGP, APD T -0609 , p. 12.
[337] See Testimony of Pilar del Portillo y Diez de Sollano , AGP, APD T -0138 , p. 22 .
[338] See Diary of Isidoro , entry 3 -III- 1937 : AGP, IZL D- 1122. "AGP, IZL" is the initial of the
provisional section of the General Archive of the Prelature of Opus Dei that contains documents
concerning the Servant of God Isidoro Zorzano Ledesma.
[339] Ibid. , Entry 14 -III- 1937.
[340] See ibid.
[341] Cf Vazquez de Prada , A. , The Founder of Opus Dei , vol. II , op. cit. , pp . 62-63 .
[342] It had been over five months since he had not seen him.
[343] See ibid. , P. 77 .

99

[344] On this subject , vid. Cervera , J. , Madrid at war. The underground city, 1936-1939 ,
Madrid, 1998, p. 339-374 .
[345] Cf Rubio, J. , Asylum and exchanges during the Spanish Civil War. Humanitarian aspects
of a fratricidal war, op. cit. , p. 476 .
[346] Del Portillo, . , Homily on the occasion of his 75th birthday , 11 -III- 1989 , cit. , P. 288 .
Regarding the months of St. Josemara in the Legation of Honduras : cf. Vazquez de Prada , A.
, The Founder of Opus Dei , vol. II , op. cit. , pp . 96-106 .
[347] Cf Vazquez de Prada, The Founder of Opus Dei , vol. II , op. cit. , p. 79 .
[348] See Testimony of Bishop Javier Echevarra Rodrguez , AGP , P12 , 1997 , p. 14 .
[349] See ibid. , Pp . 77-78 .
[350] Vid . Documentary Appendix , Document 6 , a) .
[351] Vid . Documentary Appendix , Document 6 , b).
[352] Del Portillo, , Remarks at a family get-together , 11 -III- 1979 . AGP , Library, P02 ,
1979, 268.
[353] Cf Vazquez de Prada , A. , The Founder of Opus Dei , vol. II , op. cit. , p. 64 .
[354] Ibid. , P. 79 .
[355] Del Portillo, . , Interview on the Founder of Opus Dei , op. cit. , p. 114 .
[356] Testimony of Pilar del Portillo y Diez de Sollano , AGP, APD T -0138 , pp . 21-22 .
[357] See Testimony of Carlos del Portillo y Diez de Sollano , AGP, APD T -0609 , p. 13 and
Testimony of Mara Teresa del Portillo y Diez de Sollano , AGP, APD T-1000 , pp . 6-7 .
[358] Testimony of Mara Teresa del Portillo y Diez de Sollano , AGP, APD T-1000 , p. 7.
[359] See Testimony of Bishop Javier Echevarra Rodrguez , AGP, APD T- 19544 , p. 307 .
[360] It was an ascetical theme that the Founder insisted on many times, in various ways, during
those months of confinement, and then led to the point n. 294 of The Way "The plants lay
hidden under the snow. And the farmer, the owner of the land, observed with satisfaction: 'Now
they are growing on the inside.' I thought of you: of your forced inactivity...Tell me: are you too
growing 'on the inside'?"
[361] St. Josemara , Meditation 6 -VII- 1937 , collected the compilation of meditations, Growing
on the inside, p. 189 ( AGP , Library , P12 ) . This book contains transcripts of some of the
meditations that St. Josemara preached during the months of internment in the Legation of
Honduras.

100

[362] Testimony of Eduardo Castillo Alastru on St. Josemara , cit. in Vzquez de Prada, A. ,
The Founder of Opus Dei , vol. II , op. cit. , p. 80 .
[363] Vid . Documentary Appendix , Document 6 , c).
[364] See Bishop Javier Echevarra Rodrguez, Growing on the Inside, p. 14 ( AGP , Library ,
P12 ) . Using a grant from the Holy See at wartime, Isidoro reserved the Blessed Sacrament in
a secure place in his own home, and distributed Communion to people he trusted.
[365] Del Portillo, , Remarks at a family get-together , 11 -III- 1979 . AGP , Library, P02 , 1979
, 268.
[366] Del Portillo, . , Remarks at a family get-together , ibid. He also noted that St. Josemara
"among the few items that was there was that box of bitter herbs," which had so impressed him
when they met in 1935 (Del Portillo, . , Interview of the Founder of Opus Dei , op. cit. , p. 201) .
[367] See Testimony of Carlos Mara Gonzlez Saracho , AGP, APD T- 19284 , p. 6.
[368] See Testimony of Bishop Javier Echevarra Rodrguez ( AGP, APD T- 19544 , p. 886887), who heard it from the lips of St. Josemaria and Opus Dei members who spent that period
in the Legation Honduras .
[369] This fact we know from a letter of St. Josemara to the faithful of Opus Dei who were in
Valencia at the time: cf. St. Josemara , Letter 28-VIII-1937 , AGP series A.3.4 , leg. 254 , carp.
3 letter 3708025-01 .
[370] "I was present - Bishop Echevarra has written when that very endearing object which
Saint Josemara had used during the period of the Spanish civil War arrived. It filled Don Alvaro
with joy and gratitude as it also reminded him of the people he had lived with at the time. He
established that it ought to be placed among the Eucharistic relics."(Testimony of Bishop Javier
Echevarra Rodrguez , AGP, APD T- 19544 , p. 50).
[371] "What if I told you that, amid the Marxist tyranny, in this very same Madrid, there is a friend
of yours whos studying Japanese, intending to bring our way to Tokyo University!" (St.
Josemaria Escriva "News" , Burgos, March 1938 : AGP , Library, P01 ) .
[372] See Testimony of Carlos del Portillo y Diez de Sollano , AGP, APD T -0609 , p. 12
Testimony of Mara Teresa del Portillo y Diez de Sollano , AGP, APD T-1000 , p. 7.
[373] Del Portillo, , Remarks at a family get-together , 1- XI- 1993 . AGP , Library, 931101
B.1.4 T- series .
[374] "It is the only method of doing anything: all of us to be very united to Grandpa [St.
Josemara ] and his good friends: D. Manuel [the Lord], his mother [the Blessed Virgin] ... "( Del
Portillo, . , Letter to some members of Opus Dei who were in Valencia, AGP, APD C- 370530).
[375] Cf Del Portillo, . , Letter to Isidoro Zorzano Ledesma , AGP, C- 370607 APD .

101

[376] Cf Del Portillo, . , Letter to some members of Opus Dei who were in Valencia, AGP, C370624 APD .
[377] Del Portillo, . , Letter to some members of Opus Dei who were in Valencia, AGP, APD C370707-01 . Alongside these spiritual considerations, the letters are, furthermore, full of
information and details on efforts to help friends and acquaintances, who were scattered by war.
[378] Cf Vazquez de Prada , A. , The Founder of Opus Dei , vol. II , op. cit. , p. 75 .
[379 ] Joint Letter of the Spanish bishops to the bishops around the world on the occasion of the
war in Spain, the Espasa- Calpe, supplement 1936-1939 pp Encyclopedia bishops. From 1553
to 1555. "The Collective Letter of 1937 is considered by some as a serious document that
sanctioned the collaboration between the hierarchy and the Republican government. However
the letter was hardly effective in stopping the persecution, because it denounced to everyone
the atrocities committed by Republicans in their territory in just one year and exposed the falsity
of the Republican propaganda, which had managed to give a false picture of what was
happening in Spain."( Carcel Orti , V. , Church History in Contemporary Spain , ed. word,
Madrid 2002 , p. 179).
[380] Cf Vazquez de Prada , A. , The Founder of Opus Dei , vol. II , op. cit. , p. 123 .
[381] Thanks to the efforts of Isidoro, he got a CNT union card that allowed him to leave the
Legation of Honduras and moved to Caracas Street home with his mother and sister : cf. Diary
of Isidoro , Entry 17-VII-1937 : AGP, IZL D- 1122.
[382] Cf Vazquez de Prada , A. , The Founder of Opus Dei , vol. II , op. cit. , p. 127 .
[383] He had gotten a pass from the Austrian Legation. Cf Diary of Isidoro , entry 1-X - 1937 :
AGP, IZL D- 1122.
[384] Testimony of Pilar del Portillo y Diez de Sollano , AGP, APD T -0138 , p. 23 .
[385] See ibid.
[386] See ibid.
[387] See Diary of Isidoro , entry for October 8, 1937 : AGP, IZL D- 1122.
[388] Testimony of Pilar del Portillo y Diez de Sollano , AGP, APD T -0138 , p. 23 .
[389] Ibid.
[390] On November 19, he started crossing the Pyrenees and, after a risky and grueling march,
arrived on Dec. 2 in the Principality of Andorra. After a short break in Lourdes - to thank Our
Lady for the happy outcome of that undertaking and in Pamplona, where he took advantage to
make a retreat, he provisionally settled in Burgos, which served as the capital of the zone free
from religious persecution ( cf. Vzquez de Prada , A. , the Founder of Opus Dei , vol. II , op. cit.
, pp . 158-227 ) .
102

[391] Cf Souvenir of the death of Ramn del Portillo and Pardo, father of Alvaro (Madrid , 14 -X1937) , AGP, D -6032 APD .
[392] See Diary of Isidoro , Entry 14 -X- 1937 : AGP, IZL D- 1122.
[393] Cit . in Testimony of Carlos del Portillo y Diez de Sollano , AGP, APD T -0609 , p. 15 .
[394] As a Mexican citizen, she had no difficulty in obtaining the necessary permits. She went to
Valencia, where she embarked for Marseilles and from there moved to Burgos, where her other
children Ramn, Jos Mara, Angel and Pilar were ( cf. Testimony of Pilar del Portillo y Diez de
Sollano , AGP, APD T -0138 lived , p . 25 ).
[395] See Testimony of Carlos del Portillo y Diez de Sollano , AGP, APD T -0609 , p. 16 .
[396] See ibid.
[397] Cf Zorzano , I., Letter Alvaro del Portillo , AGP, IZL C- 371102 .
[398] Del Portillo, . , Letter to Isidoro Zorzano Ledesma , AGP, C- 371120 APD .
[399] See Diary of Isidoro , entry 7- XII- 1937 : AGP, IZL D- 1122.
[400] Del Portillo, . , Letter to St. Josemara , AGP, C- 380201 APD .
[401] See Diary of Isidoro , entries 2 and 23 -I- 1938 : AGP, IZL D- 1122.
[402] Del Portillo, . , Letter to Isidoro Zorzano Ledesma, AGP, C- 380331 APD .
[403] See Diary of Isidoro , entries 6 and 3 -III -IV- 1938 : AGP, IZL D- 1122.
[404] Del Portillo, . , Letter to Isidoro Zorzano Ledesma, AGP, C- 380300 APD .
[405] See Diary of Isidoro , Entry 27 -III- 1938 : AGP, IZL D- 1122.
[406] In the succeeding pages we will see how lvaro could leave Madrid and go to the National
Zone through the front of Guadalajara. Later on once he got to Burgos, at the direction of Saint
Josemara, he recalled all the events he experienced since leaving the Legation of Honduras
until his arrival in the Spanish city, in a paper entitled Madrid to Burgos via Guadalajara which
was used for the training of young members of the Work in the years after the war. For example,
Professor Ponz recounted the impact that the reading of the accounts made on him: "The sober
and simple wording of this narration belied the certainly heroic human and supernatural virtues
displayed by lvaro and his two escape companions. The story revealed a strong faith in God,
obedience rendered to the indications of Isidoro had been left as the head in Madrid, a courage
with supernatural roots that led them to perform with so much naturalness actions that involved
very serious risks to their lives; a sure hope that the undertaking would end well, abandoning
themselves in God's hands and following the indications of the director (...). The reading of that
text showed that, immersed in an extremely dangerous situation, Alvaro and his companions
took great care of their union with God, the fulfillment of the plan of spiritual life, fraternity, and
they did everything full of confidence in the Lord and in his Most Holy Mother, going to the aid of
103

the Holy Guardian Angels. They lived the Christian virtues in simplicity, without human boasting,
as something which divine grace had made natural in them."(Testimony of Francisco Ponz
Piedrafita , AGP, APD T -0755 , p. 6-7).
[407] Del Portillo, . , Madrid to Burgos via Guadalajara , Burgos I- 1939 , AGP, D- 19114 APD ,
p. Two .
[408] Del Portillo, . , Letter to Isidoro Zorzano Ledesma, AGP, C- 380416 APD .
[409] Del Portillo, . , Letter to Isidoro Zorzano Ledesma, AGP, C- 380503 APD .
[410] Diary of Isidoro , entries 8 - V - 1938 and 17 -IV- 1938 : AGP, IZL D- 1122.
[411] See ibid. , Scoring 12 -VI- 1938 , AGP, IZL D- 1122.
[412] Cf Del Portillo, . , Letter to Isidoro Zorzano Ledesma, AGP, C- 380 613 APD .
[413] Del Portillo, . , Madrid to Burgos via Guadalajara , AGP, D- 19114 APD , pp . 2-3.
[414] Diary of Isidoro , Entry 19 -VI- 1938 : AGP, IZL D- 1122.
[415] Del Portillo, , Remarks at a family get-together , 31 -X- 1976 . AGP , Library, B.1.4 T761 031 series .
[416] Cf Del Portillo, . , Letters to Isidoro Zorzano Ledesma, AGP, APD C- 380614 , C- 380621
and C- 380624 .
[417] Cf Salas Larrazabal , R. and J. M. , General History of the War , op. cit. , p. 342 .
[418] See Diary of Isidoro, ENTRY 2 -VII- 1938 : AGP, IZL D- 1122. After enlisting, Jos Mara
found a good place to stay in Madrid thanks to a brother, and did not attempt to escape to the
other zone (cf. Del Portillo, . , Madrid to Burgos via Guadalajara , Burgos I- 1939 , AGP, APD
D- 19114 , p. 6-7).
[419] Cf Del Portillo, . , Madrid to Burgos via Guadalajara , AGP, D- 19114 APD , pp . 4-12.
[420] Ibid. , P. 7.
[421] It is a document other than the one of the anarchist union, mentioned earlier. The first
documentation obtained was for Vicente Rodriguez Casado, another member of the Work, who
had been holed up in the Embassy of Norway, and was able to join the daring escape (cf. ibid. ,
P. 8-9).
[422] Ibid. , P. 7.
[423] Ibid. , Pp . 11-12 .
[424] See ibid. , P. 12.
[425] Ibid.
104

[426] Ibid. , P. Three . Archelaus was a student of Philosophy, who had coincided with them in
Consulate of Honduras.
[427] Ibid. , P. 14 .
[428] See ibid. , Pp . 18-19 .
[429] Ibid. , Pp . 19-20.
[430] Bernal , S., Memories of Alvaro del Portillo , op. cit. , p. 59 .
[431] Cf Del Portillo, . , Madrid to Burgos via Guadalajara , AGP, D- 19114 APD , p. 20 .
[432] Cf Del Portillo, . , Letters to Jose Maria Gonzalez Barredo , AGP, APD C- 380907-01 ,
and Isidoro (three) , AGP, APD C- 380913-01 , AGP, APD - C- 380 919 01 and AGP, APD C380928-01 .
[433] See Diary of Isidoro , entry 2-X - 1938 : AGP, IZL D- 1122.
[434] Del Portillo, . , Madrid to Burgos via Guadalajara , AGP, D- 19114 APD , p. 27 .
[435] Ibid. , P. 30 .
[436] See ibid. , Pp . 33-41 .
[437] See Office of the Chief Engineer in Burgos to Deputy Minister of Public Works ,
communicating the administrative presentation ( for re-entry into the Department of Assistants
for Public Works) of Alvaro del Portillo to the Head of Public Works of Burgos, and
accompanying affidavit (Burgos , 4 -XI- 1938) : copy in AGP, D- APD 6148-9 .
[438] See Testimony of Jos Serrano Belinchon , AGP, APD T- 19519 , p. 1. "Those shepherds
watching were neighbors from Cantalojas. Their names were Rafael Molinero Cerezo , 36 or 38
years old at the time, and Juan Jos Molinero Redondo, 18 '( ibid.).
[439] St. Josemara had announced earlier this month: "On the 12th your son will get through,"
he had said (Testimony of Pilar del Portillo y Diez de Sollano , AGP, APD T -0138 , p 26. ) .
[440] Cf Del Portillo, . , Madrid to Burgos via Guadalajara , AGP, D- 19114 APD , p. 45 .
[441] The Founder of Opus Dei was staying there.
[442] Testimony of Pilar del Portillo y Diez de Sollano , AGP, APD T -0138 , pp . 26-27 .

105

Chapter 6: A Soldier in the Military

Engineers Unit
1.
2.
3.
4.

An interlude in and around Burgos

The provisional second lieutenant
Closing stages of the war
A few months in Catalonia

Since January 1938, St. Josemara had been in Burgos, the Spanish city that was the seat of
the government led by General Franco. As well, until the end of the war, it was a place that
soldiers, who were on various fronts and assignments, had to pass through. For these reasons,
it was the best place for the apostolic expansion that the Founder of Opus Dei was doing at the
time. From March of that year, the focal point of all that work was a room at the Hotel Sabadell:
a modest but dignified hostel in #32 Merced Street, facing the Arlanzn River. He lived there
with some members of the Work until the end of the war. [443]

Figure 31: #1 Plaza Sta. Maria, where Alvaro's mother, Dona Clementina
stayed in Burgos. Photo credits: La epoca de Burgos de San Josemaria
(Lugares)

lvaros mother and some of his

siblings lived in #1 Plaza de Santa
Maria, near the Hotel Sabadell
[444]. Pilar del Portillo, who in
those months working as a nurse
for those wounded in the war [445],
notes that St. Josemara often
visited their family and showed
them a lot of care: "I cannot forget
the care and love that the Father
showered on us, especially on
mom, when she was sick. She had
previously suffered a stroke from
which, thank God, she recovered
well. The Father always dealt with
her with a special affection and
deference. [446].

Doa Clementina "went to spiritual direction with the Founder of Opus Dei, who attended to her
with total availability, guiding her wisely, even as regards their financial problems, so she could
overcome all their difficulties. (...), Together with other women, and encouraged by St.
Josemara, she took care of putting together some liturgical objects, specifically the sacred
linens, so that they could use these in the future, when the apostolic work would begin again in
Madrid after the civil war, the end of which did not seem far away."[447]

106

1. An interlude in and around Burgos

As we have seen, the main reason that pushed lvaro to leave the Legation of Honduras and
face the vicissitudes of the previous months was the desire to help St. Josemaria in the
expansion of Opus Dei. He was convinced that this was the purpose for which God had brought
him into the world. At the same time, he also felt it his duty to serve his country - at that time, in
the military. No wonder, therefore, that as soon as he got to Burgos he sought an assignment
that would allow him to remain in that city with the Founder. That way, he was going to combine
these two duties [448]. At the moment, he could stay until early November, when he would have
to join the Academy for provisional second lieutenants, located ten kilometers from the capital of
Burgos, in the town of Fuentes Blancas.
The diary kept by those who lived in the Hotel Sabadell recounts that Alvaro spent those weeks
with the Founder and other members of the Work. In the evening he would sleep in his mother's
house. [449] He himself wrote one entry in the diary: "In the afternoon the Father, Juan, Vicente,
and I took some snack around the bed of the Father whos not feeling so well. Despite his
condition, though, the Father gave us a talk and between the snack and the talk, the latter is
tastier. We prayed together and then we set off each to our homes." [450] Later on, he wrote:
"The Father and I did prayer walking in the Espoloncillo; these walks are great. One is left
greatly strengthened." [451]
During those days, he
attended meditations and
received talks on the
ascetical life given by St.
Josemaria himself; he also
attended a retreat [452].
He held long personal
conversations with the
Father that enriched his
relationship with God in a
very intense way. In 1985,
for example, he narrated
some of the spiritual
secrets that the Founder
confided to him: "I
Figure 32: The Arlanzon River along whose shoreline Alvaro would take walks with St.
remember many years ago
Josemaria. Photo credits: La epoca de Burgos de San Josemaria (Lugares)
- in 1938 I was walking
with our Father along the Arlanzn River. He said he had spent many days snuggled in the
wound of the right hand of the Lord. He would go there and felt the flow of Blood, and could feel
the Lord was purifying him, transforming him, and drawing him into the wound in his side. Those
considerations made a huge impact on me." [453]

107

During his stay in Burgos, St. Josemara spent time

preparing his doctoral thesis in Law, which consisted of a
canonical-historical study of the ecclesiastical jurisdiction
nullius dioecesis of the Abbess of Las Huelgas de Burgos
[454]. His research brought him a bit more frequently to
that famous Monastery founded in 1187 by King Alfonso
VIII of Castile and his wife, Dona Leonor de Plantagenet.
lvaro sometimes accompanied him, and his presence
did not go unnoticed among the nuns. The following
testimony of Dr. Sastre attests to this. "In 2002, the
centenary of the birth of the Founder, we placed a plaque
in the counter under of the Monastery of Las Huelgas de
Burgos (...). The two surviving religious from that time
[1938], told me that they brought some documents to St.
Josmaria and because of his refinement he did not go
alone. He was accompanied by Don Alvaro. I do not know
what they could have seen in him, who was then only
about 24 years old, which made one of them tell us:
Indeed he was a saint. This amazed me."[455]
Figure 33: Mother Rosario, one of the two
surviving religious from the Las Huelgas de
Burgos in the time of St. Josemaria. Photo
credits: La epoca de Burgos de San Josemaria
(Lugares)

lvaro used his spare time to write the account of his

passage through the war front (From Madrid to Burgos via
Guadalajara). He also helped writing newsletters for
members of the Work and friends scattered throughout
Spain. These newsletters, which updated everyone about
the goings-on of the others, were meant to accompany each one in those very tough times.
Alvaro also sent personal letters to many of them in which he highlighted the joy of coming
together as a family once again and of directly helping once more in the apostolic work of Opus
Dei. [456]
Another thing that kept him busy was the launch of a campaign for books for the university
residence in Madrid [457]. As well, he applied for re-entry into the Department of Assistants of
Public Works, from which he resigned a few months previously for reasons we already know
[458].
Arriving on November 10, he joined the Academy for provisional second lieutenants of the
Military Engineers Unit situated in Fuentes Blancas [459]. Among the new students was
Eduardo Alastru, with whom he had made that memorable escape.
2. The provisional second lieutenant
The army of the National Zone had urgent need of young officers, and for this to be filled
quickly, short two-month courses were organized for volunteers, usually college students. These
training courses made them eligible for employment as provisional second lieutenants. These
courses were quick-paced and required from the students an intense amount of work, which
didnt allow for much free time [460].
108

In these circumstances, Alvaro knew

how to take care of his life of piety as
well as help his peers in the spiritual
and human plane. Shortly after arriving
Fuentes Blancas, he wrote: "Every
day, we receive Holy Communion at
the Carthusian monastery and fulfill
well our plan of life." [461] However, it
was not a simple matter, at least in
regard to attending Holy Mass and
receiving Communion. Mass was early
in the day, and the Carthusian
monastery was located several miles
away. It was necessary, therefore, to
rise considerably early and to confront
the freezing cold typical of the Burgos
winter. To make matters worse, there
was a risk of encountering rabid or wild
dogs, which made it necessary for him to carry a gun. [462]

Figure 34: The Carthusian monastery where Alvaro would go very early
to Mass together with his companions with whom he did apostolate.
Photo credits: La epoca de Burgos de San Josemaria (Lugares)

He suggested to many of his classmates to come to that early Mass with him, and his efforts
paid off. "Today (we read in another one of his letters) we had to endure pretty strong rains and
winds on the way.Mmoreover, as we left while it was still dark, and I'm pretty clumsy, I fell a
number of times, and made a mess of myself with all the water and mud. Weve been trying to
get people, and today, despite the bad weather, we were five. [463] By the end of the short
course, there were already 30 classmates accompanying him for Mass [464].
One of these, whom he apparently did not succeed in convincing, was Rafael Termes, a
Catalanonian engineering student. He later testified how much he admired seeing Alvaro and
his companions up before reveille to attend Mass and able to return at the time of the formation
[465]. One first Friday of the month, Rafael asked Alvaro to wake him because he wanted to join
them. But the experience seemed too hard, and his first was his last. Rafael would seek
admission to Opus Dei a few months after the war ended.
Felix Peig Plans, another fellow soldier at the Academy and a future textile engineer, also
remembers how he was invited by lvaro and what they would talk about. "One day, between
classes, (...) he called me to invite me, together with a few more, to attend Mass which was
celebrated daily very early in the morning in the nearby Monastery of Las Huelgas. Attending
those masses in the Monastery left me with great peace and a vague feeling in the soul. I
attribute this to Alvaro, who impressed me with his fortitude. We would talk about my studies
and I was somewhat surprised by the many things I didnt know in my own field of specialization
(textile engineering). I felt I needed to clarify them. Don Alvaro asked me several questions, and
in the end - simply and without condescension - he explained to me the importance of engineers
in the near future. As engineers we were needed by society to build back whatever the war had
destroyed with our honest and high-quality work, each of us in our own field of specialization.
109

(...) I realized that I was standing before a person of great intellectual stature and technical
knowhow." [466]
Another aspiring second lieutenant, Basilio Rada Martnez, spoke of how lvaro helped him
prepare for the exams that would get him into the officers course. "I asked him to review me on
some topics to help me pass the exams. I had a friend who had been with me in the front and
was in a similar situation. With extreme kindness, Alvaro agreed to my request, and gave me
and my friend brief yet very comprehensive classes. It was because of these that we both
passed the test."[467] Failure in the test would have meant being sent back immediately to the
trenches as mere privates.
It was obvious that he enjoyed professional prestige among other university students: "In
addition to classes and training Felix recounted , our instructors put us all into groups and
gave each one a military operation project which was had to be completely operational within a
short time. This meant we had to do overtime. But it was soon evident that the lvaros group
was making the most progress and, moreover, was putting a lot of attention to details. It was
obvious they were going to win the top spot for promotion." [468]
In Fuentes Blancas he also found time to send lively letters written with an "engineering"
literary style to the members of the Work and his friends. In each of these he expressed a
desire to focus on restarting the work of Opus Dei: "Let's see if God wills that we can finally
meet and work together more calmly. And afterwards, its off to expanding the business [the
apostolic expansion]! Where will each of us end up? Wherever it is, we do not care because we
know that there is where each of us should be; thats our purpose." [469]
One of those who received these letters testified: "I remember a letter he wrote me in 1938
during the civil war, when I was passing through very difficult moments. The letter contained
strong and encouraging words yet exuded a lot of humility. He knew that although I was
younger than him in age, I had known and lived the spirit of the Work before him; thus, he made
me see that I was older than him." [470]
In these letters he never failed to include a request for prayers and sacrifices for the Founder.
"Remember the Father in a very special way as he has to carry on such an immense work.
Those of us, who are beside him, for whatever reason, are required to help him in every way we
can. And the first thing to do is this: to pray and to fast, things you do better than me."[471]
His spiritual closeness to St Josemaria was also shown in his efforts to go to Burgos as often as
possible. Logically, in those times he never failed to visit his mother and siblings, as his sister
Pilar recalls [472]. Doing so meant stealing time from his moments of rest, since nighttime was
his only available time to study and work on requirements demanded by the Academy (for
provisional second lieutenants). For example, one can read in the diary: "They spent the
afternoon with the Father, Alvaro and Eduardo. Alvaro, who arrived exhausted after a sleepless
night finishing his design, is now sleeping on the Fathers bed." [473]

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These visits were very

frequent throughout the
month of December. [474]
As often happened, St.
Josemaria suggested walks
along the Arlanzn River so
that they could talk calmly.
"As we walked - Bishop del
Portillo recounted years
later - he asked me a
question that shows his
heroic and absolute
detachment in Gods
service. He asked if it
seemed appropriate to ask
his mother and sister to take
over the domestic
administration of our
centers, i.e., to keep the
house in order, clean, cook, Figure 35: The Besson Bridge. It was in one of those walks along this bridge that St.
Josemaria asked Alvaro his opinion about making Dona Dolores and Carmen
etc. It was an irreplaceable
service for our supernatural organize the administration of the center. Photo credits: La epoca de Burgos de San
Josemaria (Lugares)
family, so I said I thought it
was a great idea. It was a thoughtless response, because I didnt realize then that it meant
keeping our Founders mother, sister, and younger brother - who had a home of their own living just in a corner of a residence for students, and moreover, trying to go unnoticed. Our
Founder, after having carefully meditated about it in God's presence, asked Dolores and
Carmen (her mother and sister, respectively) to render this service to the Lord, despite
everything it would cost them." [475]
On 1 January 1939 he was appointed provisional second lieutenant [476]. Twenty-four hours
later he was assigned to a regiment of the military engineers unit being organized in Valladolid,
to which he had to report within ten days [477]. In the previous days, he had accompanied St.
Josemara in Burgos and also traveled to Salamanca to activate his readmission into the
Department of Assistants for Public Works [478]. Afterwards, he traveled to Alhama, Calatayud,
and Zaragoza to visit the other members of the Work who were on their own in these locations
[479]. Referring to this journey, he wrote in a letter to Juan Jimenez Vargas: "When I write down
this word (travel), I imagine so many places... Paris, London, Tokyo the skys the limit! Indeed
it would be great to go all over the world. But at this point, theres a need to keep on looking for
the means and equipment needed (precisely for that travel). [480]
3. Closing stages of the war
The war reached its final phase. On December 23 the offensive in Catalonia began and
between late January and early February, Francos army entered Barcelona and Gerona. When
111

he reported for duty as 2nd Lieutenant of the engineers unit in Valladolid, the end of the war
seemed very close, and Alvaro fostered the desire and hope to remain stationed in that city so
that he could start a center of the Work there [481]. Nevertheless, as he explained in a letter to
Juan Jimenez Vargas, he was also aware that he could be called any time to "some village in
the province." [482]
In fact, this was what happened [483]. He began a period of nearly seven months, during which
his military commanders sent him to various places for his assignments. The destruction of
bridges and other infrastructure had been considerable throughout Spain, and regiments were
being organized to carry out an initial reconstruction. Thus, from January to March he was
stationed in Cigales, a town near Valladolid, and from April onwards in Olot (Girona). Only at the
end of July 1939, did he get himself moved to Madrid, where he spent his last phase as an army
officer.
On January 12 the day following his arrival in Valladolid the military authorities informed him
that he should proceed to Cigales, five miles away, where his company was stationed. One of
the members of Opus Dei, who lived in Burgos with the Founder, wrote: "Today we received a
letter from Alvaro. It says nothing new: he has ended up in a place that leaves much to be
desired, although he said it was the best possible." [484]
Obviously, that position cut short the hopes of opening a center of Opus Dei in Valladolid, the
city that gave birth to Philip II and was the capital Spain for a few years. He was left alone again,
in circumstances that prevented him from working directly with the Founder and other members
of the Work. But in him there was no room for discouragement. So, from the outset, he
organized his schedule such that he made compatible his military obligations he was in
command of a company with his practices of piety. He soon found out that there was daily
Mass nearby which he could attend [485]. Whatever free time there was available he devoted to
the study of languages and some engineering subjects [486].
He had not yet been forty-eight hours in that town when he received a visit from St. Josemara.
The Father had traveled to Valladolid to resolve some issues with the Patronato de Santa Isabel
de Madrid, of which he was Rector [487].
The Founder of Opus Dei tried his best to write his spiritual children frequently. So, a few days
later, he wrote the following letter: "My dear Alvaro: I can barely hold up a pen, because my
hands are so cold. But I have planned to write you and now I am. Im keeping my promise: once
I arrive the first thing Ill do is to go and see you and bring you dictionaries. I do not know what
to tell you here: however, when I see you, I will tell you many things that you will like. There are
so many great things to do! We cant put barriers, with childishness inappropriate for grown
men. I assure you, Jesus expects a lot of good things from you and me. We will do them, no
doubt. These days Im ardently begging the Lord to restore to those of our family who do not
feel anything now that enthusiasm for the Family Business. Help me to beg for and obtain that.
Dont forget to write me. Write your brothers as well. Its all worth it. Have you received some
German and English magazines? Your Father Mariano blesses and embraces you." [488]

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Alvaro replied by mail. He blamed himself for not having taken good care of his norms of piety in
his first days at Cigales: "Everything I have done I did at the wrong time and badly" [489]. But
then he continued with a lot of assurance: "I have now drawn up a plan of life that I think Ill be
able to do. Here it is: 6-7 prayer, 7:15 - 7:45 Communion [490]; I come home and read the
Gospel for 20 minutes and recite a part of the Rosary. At 8:25 I review the Company and the
surrounding vicinity; this is followed by training in the field until 9:30, at which time I'll be back for
breakfast. Training again until 12. From 12-1, a horseback ride, which is a great exercise. I
finish beaten to a pulp. At 1, I eat lunch with the troops and then Im off to training until 5. From
5-6 pm, prayer. From 6-8, English and German; occasionally, write letters or anything of the
sort. At 8, dinner with the troops. From 8-9, the 2nd and 3rd part of the Rosary. Supper, reading
time and from 11 to 11:30 at the latest, I go to bed." [491]
St. Josemara had put him in charge of writing the other members of the Work in order to
encourage them and strengthen their interior dispositions. So, lvaro confided to one of them:
"Well, I'm optimistic, even though I seem not, and I cant wait to take one of those massive
offensives to reassure myself and strengthen everyone. And that phrase which I just wrote - I do
not think that was pride at all: whatever I do, however small, can benefit, or hurt everyone else.
This is what I want to etch deep in my soul; thats how I will avoid a lot of nonsense and
contribute my part in running the business."[492] To another he wrote: "With this I finally desire
to do at each moment what Don Manuel [the Lord] wants me to do: Im going to shoot. In a town
like this, you cannot aim higher. And it's enough. More than enough, its everything! If I get used
to just doing what D. Manuel wants and no more, in the end, I would have achieved everything;
and this can be done right here, and in Chinchon, and everywhere." [493]
The impression he left among his companions in Cigales shows that he lived up to this
resolution. The chaplain of the regiment, Fr. Roman Sacristan Virseda, affirmed that during his
stay, Alvaro acted with exemplary conduct. He attended daily Mass and frequently went to
Confession. He lived intensely his practices of piety and also took advantage of many occasions
to deal with his fellow officers with great refinement and charity. He took advantage of his free
time to make hospital visits with his friends. I remember that he liked horse riding and we would
go out on walks. His conversation was quite entertaining, interesting and attractive and people
felt at ease around him. In his dealings with others he showed a deep humility and outstanding
intelligence." [494]
Those who knew him admired him for his good Christian conduct and his human virtues. For
example, whenever he went to bathe in the river or in the pools, he would plunge into the water
from a considerable height. This practice aroused a certain admiration among the rest that
moved them to follow the advice he gave them of behaving as authentic Christians.
An amusing and at the same time enlightening anecdote happened in this town that illustrates
the impact Alvaro made on others. The mayor of Cigales had a habit of giving a speech to the
people from the town hall balcony every time Franco's army conquered a city. When the army of
the National Zone finally entered Barcelona, the mayor was not around, nor any other local
authority. So the people asked Alvaro del Portillo to give the speech [495]. Known for his
unconditional service to all, Alvaro obliged, said a few words, and made such an impact with his
113

simplicity and amiability that, when he finished, some of those attending carried him on their
shoulders amidst unanimous cheers. [496]
Meanwhile, as far as the war was concerned, the campaign for Catalonia was well underway by
the end of January. The troops from the National Zone had entered Tarragona and the
Republican administration had moved to Gerona [497].
February brought other rewarding news for Alvaro. Vicente Rodriguez Casado, another
companion of his in the escape from Madrid, was also assigned to Cigales [498]. Soon, they
received another visit from St Josemaria [499]. The Founder preached a meditation which he
wrote down on a small sheet of paper that remains with us. The first point was this: "Tu es
Petrus, ... saxum you are stone ... rock! And you are, because God wants you so. Despite the
enemies around us,... in spite of you ... and me ... and the rest of the world who may oppose it.
Rock, foundation, support, strength,... Fatherhood!" [500]
It is precisely from that time that there begins to appear in the letters of the Founder the
nickname saxum, referring to lvaro: "Saxum: I trust in the strength of my rock," he wrote on
February 13. [501] And the next month, "May Jesus protect you for me, Saxum. And I know you
are. I see that the Lord is giving you strength, and making good my word: saxum! Thank Him
and be faithful." [502] The choice of this name saxum, rock - shows that St. Josemaria even at
that time already saw that this son of his would be a strong support in helping the consolidation
and expansion of Opus Dei [503].
A note written by Alvaro around that time in obedience to an indication made by St. Josemara,
shows how he understood his dealings with God. In two small sheets printed on both sides, he
wrote down some spiritual considerations, using military training as a metaphor for the
supernatural struggle. He also wrote about how unity and obedience make the action of the
Holy Spirit in the soul effective, the communion of saints, and perseverance in the face of
obstacles. It is worth quoting some paragraphs, because they show the depth of his spiritual life:
"The two essential foundations of the Army are discipline and the link. Clearly, if the first is not
carried out in a rigid, rigorous way, the army collapses and loses all its effectiveness. But even
despite the greatest discipline it is often necessary, in the midst of combat, that officers in
command make decisions without the express approval of their superior officer. The urgency of
the situation, together with their forced isolation, makes it necessary that the decision be taken
right there and then. Obviously, the ideal is that this decision is always precisely what the
superior officer would have taken. This is called following the link [504], which is, according to
military vocabulary, what makes different individuals placed in similar situations, take similar
decisions. (...)
And what about the Work? (...) If you really fulfill the norms (the plan of the spiritual and ascetic
life), if we read the Gospel trying to live it with intensity, making ourselves another character in
its scenes, if we pray the rosary fervently, if we keep a habitual presence of God not minding the
struggle that it may require, then we who form one body in Christ, come to resemble Him more
and more, at each moment feeling with greater intensity the same feelings of His divine Heart.
And the more we shed ourselves through constant prayer and mortification in the little things,
114

the more effectively the infusion of the Holy Spirit transforms us, bringing about the deification of
Gods children in the Work. We welcome Him not only as the Giver of Life - and with the unity of
life He possesses, He brings with Himself that sufficient guarantee for the link -, but also as
Lord, Who has every right to dominate us, guide us, and govern us. This means that He assures
us that at all times we will solve the problems we face in exactly the way it was meant to be
solved had we consulted our directors even if it was physically impossible for us to do so. But
for this to happen it is necessary that we get used to always listening to His voice, and to giving
Him what He asks of us even as we extend our hands to beg for small favors. We must
therefore apply this fidelity to the norms and the constant mortification in ordinary things,
primarily, of course, because of love. But when we're in one of those stages of reluctance and
coldness, have to put certain strategies into play so that we continue to do what we have
resolved. We will consider that, apart from the actual and present help that our mortification and
loyalty to the promptings of the Spirit of Love bring to the advancement of the Work in general,
and to each of our brothers in particular, they likewise ensure that in the future each of us
individually will fulfill well our duties in the Work."[505]
In mid-February the campaign in Catalonia ended. The President of the Republic, Manuel
Azaa, and most of his government, had left Spain shortly before, and the official talks for the
surrender of the Republican army began. [506] On the 27th of February, France and Britain
recognized the government of General Franco. The end of the war was a matter of a few weeks.
In this period, lvaro went to Burgos seven times [507]. In those moments of intense dealings
with the Founder he further consolidated his profound filiation. "The supernatural and human
trust with which St Josemara treated everyone including him powerfully called his attention. (...)
He saw that the Father was very faithful to the Lord, taking care of the small things - in the
spiritual life as well as in the professional work -, convinced that he who cares for the very small
things, as the Lord says, is faithful in great." [508]
It was also probably during that month that another story, which Bishop del Portillo recounted
after the death of St Josemara, took place. It is clear that from this story he also drew lessons
for his own spiritual life. To understand it, one needs to recall that it was a time of great financial
difficulty: food was scarce and whatever food there was was of poor quality.
The story goes that the barber in Cigales, who had befriended lvaro, invited St. Josemara to a
snack. This man stated in his business card that his profession was "barber and minor
surgeon," the latter referring to the trade of tooth-pulling, which he carried out in the same
barbershop. He fancied himself a learned man, and tried to imitate the language of army officers
who lived in the village, without realizing that he was sometimes saying meaningless phrases.
When the founder of Opus Dei arrived, he found that the snack, which the barber prepared as
best as he could, was a meat dish. Unfortunately, however, it was a day of abstinence. It was
clear that St. Josemaria would not take even a bite. The other guests objected that
ecclesiastical law did not require this of him at that time. St. Josemaria was not convinced, and
told the others that, according to the standards set by the Holy See, they were exempt from
such an observance and could eat whatever they wanted, but as he was a priest he was not
included in the exemption. They insisted anew, but it was useless. "Then - Bishop del Portillo
115

said in 1991 - this man [the barber], in his effort to be extremely refined, addressed us with what
turned out to be totally improper: Dont insist, any of you, because I'm used to dealing with
people of this sort, and I can tell you, when they say no, its no. [509]
Through this anecdote one sees clearly how lvaro
took note of all the practical lessons he could learn
from St. Josemaria as an exemplary priest, and
tried to integrate them into his daily conduct. As a
result, he cultivated a persevering spirit of penance
which he carried out with joy, because he was
convinced that the prayer of the soul is
complemented by the prayer of the body.

Figure 36: Visiting the ruins of the DYA. Photo

credits: josemariaescriva.info

On March 28, Alvaro was moved to Madrid. The

next morning, together with St. Josemara, Isidoro,
Jose Maria Gonzalez Barredo, and Ricardo
Fernndez Vallespn, he visited the ruins of what
had been the residence DYA [510]. In the
afternoon, they had to evict a soldier who had
illegally occupied the rectory of the Patronato de
Santa Isabel. Thanks to his army officer uniform, it
was easier to do. The Patronato was where Saint
Josemara had lived until the beginning of the civil
war, and where he intended to stay again. They
spent the following days fixing the place so that the
Founder could stay there with his mother and
siblings [511].

But Alvaros homecoming would not last very long,

because on April 9 that year, Easter Sunday, he had to leave the capital to begin his new
military assignment [512].
4. A few months in Catalonia
The civil war had officially ended on April 1, 1939, but that did not mean the complete
demobilization of troops. Specifically, the regiment of Alvaro was transferred to Olot (Girona),
near the border with France, to repair roads and bridges, as Catalonia took the worst beating
from the air during the war. [513] As providence would arrange, Alvaro was again assigned to
the same unit as Eduardo Alastru and Vicente Rodriguez Casado, his companions in the
escape from Madrid.
From the moment of his arrival, lvaro did everything in his power to expedite his discharge
from the army, or at least get himself moved back to Madrid. What urged him was the desire to
be at the Founders side, so that he could provide more direct assistance in the apostolic work
of Opus Dei. However, it would still be four months afterwards until he could write to a friend:
"Today I come home from Olot. I have been assigned at last to Madrid! And you can figure out
116

what this homecoming means for me: it's like the final closure of the war. Until now, it hasnt
been over for me."[514]
Indeed, he was not exaggerating: the months in Catalonia were in fact still "war" months. Clues
about some of the battles he had to fight at that time appear very subtly in the first letter which
has been preserved from this period: "here there are many Dolores" [515]9, he said. He was
referring to the lyrics of a popular song [516], famous at the time, indicating that there were a lot
of women in the town who, in their quest to find a husband, spared nothing to provoke and lay
traps for any eligible bachelor who might come their way.
He himself recounted on more than one occasion - always hiding the identity of the person
involved (himself) - an episode highlighting this particular concern just mentioned. He would use
the anecdote as well to testify to the supernatural gifts that God gave to the Founder of Opus
Dei, including his ability to perceive situations that were happening in distant places.
As was the custom among military commanders in those circumstances, lvaro was staying in
the house of a family in that town. The lady of the house thought that the officer lodging with
them handsome and a future civil engineer - was certainly a "good match" for her daughter,
and wanted a romantic relationship to blossom between the two. So, at the end of the day,
when Alvaro arrived home tired, the mother and daughter were waiting for him with a few cups
of hot coco, ready to cheer him up with their conversation [517]. When he realized the
conspiracy they were up to he decided to leave that house before the lady of the house could
carry out her insidious plot of getting him to be alone with her daughter [518].
Meanwhile, in Madrid, St. Josemara - certainly inspired by something supernatural became
aware of the moral danger that was threatening his son, Alvaro, and he asked those who were
with him at that moment to pray with him the Memorare prayer of St. Bernard, for a person who
needed it at the time [519]. Immediately, lvaro left that house, foiling the plan of both mother
and daughter.
Afterwards the Founder of Opus Dei wrote points in his books Furrow and Way based on this
event, without mentioning its main character, "Son, how well you lived the communion of saints,
when you wrote : Yesterday I 'felt that you prayed for me ! [520]; "The communion of saints:
That young engineer put it well when he said: Father, on this day, at this hour, you were praying
for me >" [521]. Later, lvaro understood that that Memorare had helped him overcome the
perilous situation in which he found himself through no fault of his.
Since then, it has become a custom in Opus Dei to pray this prayer to the Virgin daily for that
faithful of the Work who needs it most [522]. It is no accident that St. Josemaria refers to this
prayer as "the saxum prayer." Many years after that event, on July 1, 1987, Bishop del Portillo
wrote a pastoral letter to the faithful of Opus Dei about this prayer, in which he talks about the
fraternal help we to give to Christians above all manifested through prayer. And this is
especially true when we pray the Memorare prayer, which our Father called saxum, rock,

Dolores here, Alvaro is playing with the word dolores which literally means sorrows but which, as a
proper noun, is a common name given to Spanish girls.

117

because it provides the strength of the hardest stone, in the task of our personal sanctification
and apostolic work." [523]

Figure 37: The very words written by St. Josemaria referring to Alvaro as Saxum.
Photo credits: Saxum: Remembering Alvaro del Portillo

In the midst of this forced

separation, in a letter of May
18, the Founder reminded
him in an almost prophetic
tone of the mission that lay
ahead : "Saxum: how clear
the way I see a long one
that lies ahead of you! White
and full, like a rich field.
Blessed fertility of an apostle,
more beautiful than all the
beauties of the earth!
Saxum!" [524]

Meanwhile, lvaro never

missed any opportunity to be with St Josemaria to continue in his spiritual formation, even if it
meant making trips that were not at all comfortable. Specifically, in the second week of June he
filed for a military leave and went to Burjassot (Valencia), where the Founder was preaching a
retreat for college students.
He recalled years later: "I managed to get a permit and left for Valencia, where our Father was.
There were no communication facilities; bridges were destroyed by the war, as well as the
railways. Getting from where I was - in Olot, Gerona - to Valencia took me forty-eight hours
using the auto-stop method. That means the following: first, I rode a truck that took me to a
place where the road stopped; then I proceeded on foot until I got back on to another road, and
there I took other means of locomotion... In all it took me forty-eight hours, during which I did not
sleep. I arrived very tired, and the Father told me: As for you, what you have to do is sleep. I
said, Father, if you are preaching a retreat, let me attend it, for its been many months since I
attended one. The Father replied: Well, do whatever you want. And I went into the meditation. I
was still dressed in my military uniform. No sooner than the light went out and our Father began
to speak, that I began to snore so loud to the great indignation of everyone who was trying to
listen to our Founder. They must have asked themselves who this was who came to break the
peace of their retreat. But my snoring did not bother our Father." [525]
Bishop Echevarra filled in the gaps of the anecdote noting that "St. Josemara always
remembered that event, without omitting lvaro's insistence to attend the meditation. He used to
add kindly that while the rest were surprised by Alvaros outright sleeping, an act of thanksgiving
to God broke forth from his heart and soul which was that of both father and mother for the
uprightness of this man who genuinely wanted to form himself. He further added that he did not
doubt that Alvaros half hour of sleep in the oratory had gone up to heaven as prayer." [526] On
the morning of June 13 Alvaro returned to Olot [527].

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Between July 8 and 11 he filed for another military leave to go to Vitoria, where Saint Josemara
was preaching another retreat, to accompany the Founder to Navarre for business reasons
[528]. Upon his return to Olot, he sent the following letter to St. Josemaria: "I believe that
everything will always be fine. And with what you told me regarding the obligation I have to push
the Work forward, especially now, more things will happen. Both the Lord and I desire that, [529]
and I hope, despite everything, you can have confidence in this man who, rather than being
rock, is mud without any consistency. But how good the Lord is!" [530]
Throughout these weeks he wrote to St. Josemara, the other members of Opus Dei, and
different friends almost daily. As always, his letters were full of optimism and supernatural
affection, and his desire to faithfully take care of his Christian life and improve the moral
standards of his surroundings showed through. [531]
His apostolic zeal did not remain simply as desires. As commanding officer of his unit, he made
sure that the soldiers who had families got permission to go home as often as possible in order
to facilitate their living family life with each ones wife and children [532]. Moreover, as he had
done in his previous military assignments, he got several companions to intensify their Christian
life. One of them was Lieutenant Fernando Delapuente, an industrial engineer and painter, who
in 1940 decided to give himself to the service of God in Opus Dei. [533]
This is the same Delapuente involved in another extraordinary event that was told about St.
Josemaria. Bishop del Portillo narrated the following in 1992: "One day I received a letter from
our Founder in which he said, more or less: Tell your companion, Delapuente, that what
happened today was due to this and that. I was astonished: I had not spoken to the Father of
even the existence of that friend of mine. Moreover in the immediate postwar period, because of
the bad state of the roads, moving from Olot to Madrid was a real feat that required several
days, and Fernando had not been in Madrid, nor did he know the Founder. I decided to invite
my friend for a horse ride out of town, where we could be more relaxed. Thus, I could tell him
everything in stride. He was so surprised that he fell off his rocker. He said he had been through
a really difficult time and he explained the details; and he added that until then he had not told
anyone. Naturally, quite pleased, he followed the advice of the Father." [534]
With courage and strength lvaro insisted on helping his comrades and subordinates to behave
according to moral standards. Unfortunately, it was not uncommon in that military environment
for some to live a rather disorderly life. In some case, soldiers made plans going to brothels in
his presence and 2nd Lieutenant del Portillo always cut these conversations that offended the
Lord with kindness and firmness. He even tried to dissuade these people when they looked like
they were going to carry out their lewd plans. He never failed to immediately talk with these
colleagues, urging them to flee from occasions of impurity, or to stop unchaste
conversations."[535]
And he didnt content himself just with words. "Sometimes when he realized that his colleagues
went ahead with their evil intentions, unhesitatingly, he would stand out in a street corner and
fire several pistol shots into the air. In this confusion, these men who were already in the
process of carry out their evil plan, thinking that something serious was going on, would then
scurry back to the barracks."[536]
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In that same post, he acquired a lot of prestige among the other officers and subordinates for
his honesty. An eloquent testimony to the mark he left on his military unit was painted by an
unknown hand on the wall of one of the barracks of the troops when the news of his move to
Madrid broke out: "Soldiers, do not weep for 2nd Lieutenant del Portillos departure. What a good
father we have lost!" [537]
On July 18, 1939, the Tajo Hydrographic Offices in
Madrid officially put del Portillo in its list of
Assistants for Public Works, and the transfer was
made on July 28 [538 ]. The joy of lvaro was
reflected in the letter quoted at the beginning of
this section: "Today I come home from Olot. I have
been assigned at last to Madrid!" [539] At the
same time , he did not stop thinking about Eduardo
- who had been waiting in Olot for an imminent
reassignment - and the others who continued to be
in active service. He continued to write them
frequently to encourage them [540].
The move to the capital was for him a major
change. Nevertheless, he continued to be
governed by military rules, wore the uniform, and
was doing a lot of work for the Army: "Most of the
day I have to go about 30 kms from Madrid
because they have appointed me to a
Commission. Together with a commander my task
is to design and build camps and maneuver
Figure 38: St. Josemaria and Alvaro in 1939. Photo
training centers for the 1st Region. Now Im starting
credits: La epoca de Burgos de San Josemaria
a design for the water supply from Madrid to the
area around Valdemoro." [541] At the same time, he could now work directly with St. Josemaria
in the expansion of Opus Dei, and specifically in setting up a residence for university students
which would open its doors at the beginning of the academic year. [542] The property was in
Jenner Street, and Alvaro went to live there.
On September 3 he could definitively say, "I have graduated, at last! I can now wear civilian
clothes." [543] During the war, years of suffering and above all of prayer, of self-giving to others,
and of loyalty to the Founder in difficult circumstances, Alvaro del Portillo had matured inwardly.
The moment he had been awaiting since 1935 to employ all his energies to the service of God
and neighbor, without external constraints, amid his ordinary occupations had finally arrived. A
new phase in his life had begun.
But the desires of apostolic expansion of Opus Dei to the five continents would again be
hampered by the violence of men. On September 1, 1939, after signing the so-called "Pact of
Steel" with Italy and of non-aggression with the Soviet Union, Hitler invaded Poland. He had
started the Second World War.
120

It is beyond the scope of this book to explain the causes and circumstances that led to the
conflict, much less, its progress. It suffices to mention that the battle lines spread across many
countries in Europe, Africa, and Asia and that the enlisted men came from all five continents. As
well, the war yielded worldwide an estimated 61 million deaths - military and civilian - or more. In
addition, we should consider the millions of wounded, deportations to concentration camps,
massacres, and untold violence produced by invading armies in different countries, the use of
weapons of mass destruction that were hitherto unimaginable and razed whole cities the
atomic bomb, explosives based on white phosphorus, etc. -, the destruction of social
infrastructures in Europe and large areas of Asia, etc. No doubt it was the greatest tragedy in
the history of mankind.
From a political and philosophical point of view that catastrophe had much to do with two
ideologies which over the past century had trampled on the dignity and freedom of man in a
manner until then unheard of: Nazism - with its little cousin, Fascism - and Communism in its
various manifestations. The systems put up by Hitler and Mussolini ended in 1945. MarxismLeninism, however, spread throughout many countries around the world, and found its way into
broad intellectual circles, until near the end of the twentieth century. In both cases it can be said
that the State had never persecuted its own citizens in a more systematic and egregious
fashion.
FOOTNOTES:
[443 ] For this period of the life of St. Josemara , vid. Vazquez de Prada , A. , The Founder of
Opus Dei , vol. II , op. cit. , chap. XI , "The time of Burgos" (1938-1939) . "
[444 ] See Testimony of Pilar del Portillo y Diez de Sollano , AGP, APD T -0138 , p. 25 .
[ 445 ] See Testimony of Carlos del Portillo y Diez de Sollano , AGP, APD T -0609 , p. 17 .
[446 ] Testimony of Pilar del Portillo y Diez de Sollano , AGP, APD T -0138 , p. 25 .
[447 ] Testimony of Bishop Javier Echevarra Rodrguez , AGP, APD T- 19544 , p. 9 and 10 .
[448 ] "Eduardo, Vicente and [Read lvaro] we went in the morning, Colonel Rodriguez, Soria,
to try to definitively resolve the issue of our stay in Burgos " (Diario de Burgos, Entry 17 -X1938 : AGP, D- 17123 APD ) .
[449 ] See ibid. , Notes 14 , 26 and 29 -X- 1938. Alvaro wrote daily from 15 to 19 October and
from 26 October to 3 November.
[450 ] Ibid. , Entry 26 -X- 1938.
[451 ] Ibid. , Entry 3 -XI- 1938.
[452 ] See ibid. , 15 Entrys and 9 -X -XI- 1938.
[453 ] Del Portillo, , Remarks at a family get-together , 7 -IV- 1985, . AGP , Library, B.1.4 T850 407 series .
121

[454 ] See Rodriguez, P., The doctorate of Saint Josemara at the University of Madrid, Studia
et Documenta , 2 ( 2008) , p. 78-79 .
[455 ] Testimony of Ana Maria Sastre Gallego , author of Walking time . Biographical Sketch of
Bishop Josemaria Escriva (ed. Scepter, Madrid 1991).
[456 ] Cf Del Portillo, . Letters AGP, APD C- 380115 and C- 380118 .
[457 ] See Diary of Burgos, Entry 31 -X- 1938 : AGP, D- 17123 APD .
[458 ] See Office of the Undersecretary of the Ministry of Public Works separating Alvaro del
Portillo from service (Barcelona , 1- VII- 1938) , copy in AGP, D -6148 APD -8, and Office of the
Chief Engineer to Burgos Deputy Minister of Public Works , communicating administrative
presentation ( for re-entry into the body of Assistants of Public Works) Alvaro del Portillo to the
Head of Public Works of Burgos, and accompanying affidavit (Burgos , 4 -XI- 1938) : copy AGP,
D- APD 6148-9 .
[459 ] See Official Gazette, n . 119, 27 - 1938 -X , AGP copy , D- 6025 APD .
[ 460] See Testimony of Felix Peig Plans, AGP, APD T -0403 , p. 1.
[461 ] Del Portillo, . , Letter to Jose Ramon Herrero Fontana , AGP, C- 381121 APD .
[ 462 ] Cf Bernal , S., Memories of Alvaro del Portillo , op. cit. , p. 61 .
[463 ] Del Portillo, . , Letter to Jose Ramon Herrero Fontana , AGP, C- 381121 APD .
[464 ] Cf Bernal , S., Memories of Alvaro del Portillo , op. cit. , p. 61 .
[465 ] See Testimony of Rafael Termes Carrer , AGP, APD T- 1051, p. 1.
[466 ] Testimony of Felix Peig Plans, AGP, APD T- 0403, pp . 1 and 2 .
[467 ] Testimony of Rada Basilio Martinez , AGP, APD T -1219 , p. 1.
[468 ] Testimony of Felix Peig Plans, AGP, APD T -0403 , p. Two .
[469 ] Del Portillo, . , Letter to Jose Ramon Herrero Fontana , AGP, C- 381121 APD .
[470 ] Testimony of Jose Ramon Herrero Fontana , AGP, APD T -1252 , p. 1.
[471 ] Del Portillo, . , Letter to Manuel Snchez Prez , AGP, C- 381210 APD .
[472 ] See Testimony of Pilar del Portillo y Diez de Sollano , AGP, APD T -0138 , p. 27 .
[473 ] Ibid. , Entry 17 -XII- 1938.
[474 ] See Diary of Burgos, entries 14 to 31 -XI -XII- 1938 : AGP, D- 17123 APD .
[475 ] Del Portillo, . , Interview of the Founder of Opus Dei , op. cit. , p. 91 .

122

[476 ] Cf Appointment as provisional second lieutenant ( Burgos, 1 -I- 1939) , AGP, D -6023
APD .
[477 ] Cf Del Portillo, . , Letter to Juan Jimenez Vargas , AGP, C- 390105 APD .
[478 ] See Office of the Delegation of the Tajo Water Services , the Assistant Secretary for
Public Works, announcing the appointment of lvaro ( Salamanca , 4 -I- 1939) , copy in AGP, D
-6148 APD -22.
[479 ] Cf Del Portillo, . , Letter to Juan Jimenez Vargas , AGP, C- 390105 APD .
[ 480 ] Ibid.
[481 ] Cf Del Portillo, . , Letters to Juan Jimenez Vargas and Ricardo Fernndez Vallespn ,
AGP, C- 390102 APD .
[482 ] Del Portillo, . , Letter to Juan Jimenez Vargas , AGP, C- 390105 APD .
[483 ] Cf Del Portillo, . , Letter Radun Francisco Botella , AGP, C- 390112 APD .
[484 ] Diary of Burgos, Entry 25 -I- 1939 : AGP, D- 17123 APD .
[485 ] Cf Del Portillo, . , Letter Radun Francisco Botella , AGP, C- 390112 APD .
[ 486 ] Cf Del Portillo, . , Letter to St. Josemara , AGP, C- 390122 APD .
[487 ] See Diary of Burgos, Entry 14 -I- 1939 : AGP, D- 17123 APD .
[ 488] St. Josemara , Letter to Alvaro del Portillo , Burgos 19 -I- 1939 AGP series A.3.4 , leg.
256 , carp. 2 letter 390119-01 . It is known that, in their family correspondence, St. Josemara
used to sign with the name "Mariano," a name which was also given to him in Baptism.
[489 ] Del Portillo, . , Letter to St. Josemara , AGP, C- 390122 APD .
[490 ] It seems that it refers to the Mass, rather than the actual Communion.
[491 ] Del Portillo, . , Letter to St. Josemara , AGP, C- 390122 APD .
[ 492 ] Del Portillo, . , Letter to Miguel Serna Fisac , AGP, C- 390129 APD .
[493 ] Del Portillo, . , Letter Casciaro Ramirez , AGP, C- 390129 APD .
[494 ] Testimony of Roman Sacristan Virseda , AGP, APD T- 0025, p. 1.
[495 ] Cf Del Portillo, . , Letter Radun Francisco Botella , AGP, C- 390126 APD .
[496 ] See Testimony of Bishop Javier Echevarra Rodrguez , AGP, APD T- 19544 , p. 57 .
Bishop Echevarra said that he did not know this fact until many years later, which reveals how
lvaro gave no importance to the success he had achieved, although they were events like the
one just mentioned" ( ibid.).
123

[497 ] Cf Salas Larrazabal , R. and J. M. , General History of the War , op. cit. , pp . 373-388 .
[498 ] Cf Del Portillo, . , Letter Alastru Eduardo Castillo, AGP, C- 390218 APD .
[499 ] Cf Diario de Burgos , entry 9- II- 1939 : AGP, D- 17123 APD .
[ 500] Bernal , S., Memories of Alvaro del Portillo , op. cit. , p. 67 .
[ 501] St. Josemara , Letter to Alvaro del Portillo , Burgos, 13-II - 1939 AGP series A.3.4 , leg.
256 , carp. 2 letter 390213-04 .
[502 ] Ibid. , AGP series A.3.4 , leg. 256 , carp. 2 letter 390323-05 .
[ 503] See Testimony of Jos Luis Mzquiz , AGP, APD T- 17519 , p. 10.
[504 ] " Link " means a person who acts as an intermediary between other . At that time , in
military language it was used to designate the one who decides according to the mind of the
superior office, when one could not receive direct orders.
[505 ] Del Portillo, . , Note on the apostolic effectiveness of the work ( probably 1939 ) , AGP,
D- 10154 APD , pp . 2-3.
[506 ] Cf Salas Larrazabal , R. and J. M. , General History of the War , op. cit. , pp . 389-395 .
[ 507 ] See Diary of Burgos, entries 15 -II , 27 -II , III - 1 , III - 5 , 11 -III, 18 -III and 25 -III- 1939 :
AGP, D- 17124 APD .
[508 ] Testimony of Bishop Javier Echevarra Rodrguez , AGP, APD T- 19544 , p. 58-59 .
[509 ] Del Portillo, . , Remarks at a family get-together , 8 -IX- 1991 , AGP , Library, 910908
B.1.4 T- series .
[510 ] Cf Vazquez de Prada , A. , The Founder of Opus Dei , vol. II , op. cit. , p. 350 .
[511 ] Cf Bernal , S., Memories of Alvaro del Portillo , op. cit. , p. 63 .
[512 ] Cf Diario de Burgos , entry 9- IV- 1939 : AGP, D- 17123 APD .
[513 ] The data is provided Fernando Delapuente Rodriguez ( AGP, APD T -0050 , p. 1)
engineer, who was also served as a lieutenant in that regiment .
[ 514] Del Portillo, . , Letter to Miguel Sotomayor and Muro, AGP, C- 390728 APD .
[515 ] Del Portillo, . , Letter Casciaro Ramirez , AGP, C- 390519 APD .
[516 ] The song was part of the zarzuela of T. Breton , La Dolores, and began: " If you're going
to Calatayud , ask for Dolores ... "
[517 ] Cf Bernal , S., Memories of Alvaro del Portillo , op. cit. , pp . 64-65 .

124

[518 ] See Testimony of Bishop Javier Echevarra Rodrguez , AGP, APD T- 19544 , p. 66-67
and p. 841 .
[519 ] The prayer reads: "Remember ,O most gracious Virgin Mary, that never was it known that
anyone who fled to your protection , implored your assistance or sought your intercession, has
been forsaken. Inspired by this confidence, I come to Thee also ,O Mother , Virgin of virgins ! ,
And though groaning under the weight of my sins I dare appear before your sovereign presence
. O Mother of God, despise not my humble petitions, but , graciously hear and answer me .
Amen. "
[520 ] St. Josemara , The Way, op. cit. , n . 546 .
[521 ] St. Josemara , Surco , Scepter , Madrid 1986 , n . 472 .
[522 ] "Thus was born among the members of Opus Dei the habit of praying at least once a day,
this prayer that the Father called oratio saxum, because he considered it a secure support for
that member of the Work who would need it at the time "( Del Portillo, . , Interview about
Founder , op. cit. , p. 220).
[523 ] Del Portillo, . , ... Letters , vol. 1, n . 308 , for details one can read the continuation of the
same letter : cf. ibid . , n . 309 .
[524 ] St. Josemara , Letter to Alvaro del Portillo , Madrid, 18 - V - 1939 AGP series A.3.4 , leg.
256 , carp. 3 letter 390518-05 .
[525 ] Del Portillo, , Remarks at a family get-together , 13 - V - 1979 . AGP , Library, 790513
B.1.4 T- series .
[526 ] Testimony of Bishop Javier Echevarra Rodrguez , AGP, APD T- 19544 , p. 66 .
[527 ] See Diary of Burgos, Entry 13 -VI- 1939 : AGP, D- 17123 APD .
[528 ] Cf Del Portillo, . , Letter to St. Josemara , AGP, C- 390712 APD .
[529 ] In this case, the expression "two " refers to the Lord and lvaro: it means that he counted
on God's grace , and that his firmly desired to want to do the Will of God.
[530 ] Del Portillo, . , Letter to St. Josemara , AGP, C- 390712 APD .
[531 ] Cf Del Portillo, . , Letter to St. Josemara , AGP, C- 390 714 APD .
[532 ] See Testimony of Bishop Javier Echevarra Rodrguez , AGP, APD T- 19544 , p. 57 .
[533 ] Cf Del Portillo, . , Letter to St. Josemara , AGP, C- 390719 APD .
[ 534] Del Portillo, . , Interview of the Founder of Opus Dei , op. cit. , p. 220 .
[ 535 ] Testimony of Bishop Javier Echevarra Rodrguez , AGP, APD T- 19544 , p. 56-57 .
[536 ] Ibid.
125

[537 ] Testimony of Fernando Valenciano Polack , AGP, APD T- 18489 , p. 17 . He heard it from
Fernando Delapuente himself .
[538 ] See Office of the Ministry of Public Works, the Ministry of National Defense , requesting
that Alvaro join their posts in the Government of Water Services Tajo ( Madrid, 12 -VII- 1939) ,
copy in AGP, APD D -6148 to 24 .
[ 539] Del Portillo, . , Letter to Miguel Sotomayor and Muro, AGP, C- 390728 APD .
[540 ] Cf Del Portillo, . Letters AGP, APD C- 390727 , C- 390728 , C- 390729 , C- 390800 , C390807 , C- 390818 and C- 390821 .
[ 541] Del Portillo, . , Letter Alastru Eduardo Castillo, AGP, C- 390821 APD .
[542 ] Cf Vazquez de Prada , A. , The Founder of Opus Dei , vol. II , op. cit. , p. 402 .
[543 ] Del Portillo, , Diary of Santa Isabel / Jenner, Entry 3 -VIII - 1939 . AGP, D- 17130 APD .

126

Part 2: Beside St. Josemaria

(1939 1975)
127

Chapter 7: Supporting St. Josemaria

1.
2.
3.
4.
5.
6.

A fairly busy student

Expansion of Opus Dei in Spain
Secretary General of Opus Dei
Tasks of spiritual formation
The "contradiction of the good "
Attention to his mother and siblings

After the Spanish Civil War, St. Josemara undertook the task of spreading the Christian
message that God had entrusted to him with a strong sense of urgency. In early 1939 he wrote
to his family a letter stating that the supernatural undertaking of Opus Dei had suffered an
unavoidable setback because of the war. However, that was only apparent because,
supernaturally speaking, in those three years the Work had "grown from the inside." [1]
He continued: "Before anything else, I want to summarize in one word what is in my mind after
having considered things well in the presence of the Lord. And this word - which should be the
characteristic of your way of thinking as you go about recovering your ordinary apostolic
activities - is optimism." [2]
Indeed, with a lot of serenity, he recovered the time and pace for his regular apostolic
activities. The word "recovery" was well known in Spain after the war: there was a State
"Recovery Service", which sought to return furniture or appliances seized during the war to their
rightful owners. St. Josemaria attributed a new meaning to that term: the desire to make the
best use of time to regain the seemingly lost apostolic fruits of the previous years. [3]
The sure and indispensable means to achieve this goal were also identified by the Founder:
"The means? Interior life: He and we." This path demanded authentic personal generosity: "We
will have the means, and there will be no obstacle, if everyone in the Work says yes to God
through total, genuine, operative, and effective self-giving." [4]
Desire for holiness: this was the main point that St Josemaria wished to highlight when he
recalled an indication of the Lord to his disciples of all time - Porro unum est necessarium [5],
"only one thing is needed." To spread Christianity, today as yesterday, the follower of Christ has
only one way: seeking to fulfill the Will of God, through ones gift of self.
The biography of Alvaro del Portillo is an example of this spirit of giving. Over the next two
years, he will complete his Civil Engineering studies and at the same time develop the
apostolate, helping St Josemara in the governance of Opus Dei and its expansion throughout
Spain. All this he would do while also attending to the needs of his mother and younger siblings.
The following story provides a good summary of how he lived through that period. In 1967, the
Spanish government granted to then-Fr. Alvaro the Grand Cross of St. Raymond of Peafort, in
recognition of his achievements in the field of Law, especially in the service of the Holy See. His

128

Civil Engineering classmates took advantage of his trip to Madrid to give him an award in a
simple and heartfelt ceremony.
It was a gathering of friends with a simple ceremony. The head of that batch, Antonio Ingles,
took the floor and, after expressing some amazement that an engineer would have received
recognition in the field of Law, he went on to recall his days as a student. At one point in his
speech, he said: "Alvaro, in those years, you were studying Civil Engineering, you traveled on
weekends to various cities in Spain to extend the apostolate of the Work - and so, on some
Mondays, when you arrived at class, exhausted from the trip, you slept -, and above all that, you
were also helping the Father in the governance of the Work." [6]
The honoree thanked him for his affectionate words, but in his reply he stated: "Youve said
some exaggerations and a great truth, because in those years, I was helping the Father in the
governance of the Work, I made trips to extend the work of Opus Dei, and moreover, I also
studied Civil Engineering." [7] With adeptness, he modified the order of priority of the tasks
which the head of his class had attributed to him earlier in order to clarify the actual order of
precedence by which he did things.
However, to simplify things, this chapter will begin with the culmination of his engineering
studies. It will then continue following his apostolic journeys within the Iberian Peninsula and,
afterwards move on the period when he was assisting St. Josemaria in the governance of the
Work. A fourth section will complete this chapter, illustrating another very important reason for
Alvaros sleepless nights: his fulfillment of duties to his blood family. In fact, these four aspects
his studies, his personal apostolate, his support for St. Josemaria in the governance of Opus
Dei, and his fulfillment of filial duties were like strands of fiber twisted together to form a single
rope.
1. A fairly busy student
There was much more to the disasters caused by the Civil War than the material losses that
came in its train. The greater and, indeed, irreparable losses were human: the thousands of
dead in the war fronts and those murdered in Spanish cities and towns, not counting prisoners
and exiles. The wounds gashed into Spains social fabric would take a long time to heal, and in
some sectors of the population one felt a cloud of bitterness floating around exacerbated by a
heightened desire for retaliation.
Amid this environment, in response to the demands of Christian doctrine and, more specifically,
the calls for reconciliation repeated by Pope Pius XII [8], Alvaro followed the example offered by
St. Josemara: to forgive and forget, to pray for those on one side and those in the other, and to
contribute to the common good with ones personal work. Moreover, if during his life as a
fugitive in revolutionary Madrid he forgave everyone, avoiding any tendency to categorize
people as good and bad, now he insisted on generously helping those who were around him.
His objective was to bring them closer to God and, if appropriate, to help them overcome
feelings of revenge.

129

Material losses were easier to repair, but

still it would take many years to achieve
it. Spain was badly damaged: bridges,
roads, homes and factories, agriculture
and industry seemed all in ruins. There
were shortages of everything, including
staple food. Ration cards were the order
of the day. It was necessary to rebuild
vital infrastructure as soon as possible.
Among the measures the government
decreed to achieve this goal was a
special program that allowed young
college students to complete their
degrees within a shorter time than usual,
Figure 39: Human losses and damage to infrastructure caused by the
civil war are difficult to fully assess. It would take decades before
Spain would recover from these. Photo credits: Helian Bound.

and so make up for the three years of

academic inactivity that the war had
caused.

Taking advantage of this policy, in September 1939, Alvaro began his third year of engineering,
which ended in the middle of March 1940. [9] In these circumstances one might be tempted to
assume that the requirements of this course were attenuated; this was hardly the case. Indeed
the course length was reduced, but the number of subjects remained the same, and there were
four: "Computation of Structures and Reinforced Concrete", "Hydraulics and Hydrology",
"Applied Thermodynamics", and "Electricity." [10]
Moreover, for lvaro difficulties were multiplied because in the following years he had to go on
most weekends to other Spanish cities, to expand the apostolate with college students. He
would begin these trips on Saturday after school, and then take a train back to Madrid on
Sunday night, always using the cheapest fares. He often arrived late at night, and on Monday
went to school having slept very little. Clearly, it was impossible not to fall asleep in class
sometimes. [11]
Although not very often, these weekend trips even prevented him from attending school
altogether, which would have caused problems, as most teachers immediately failed students
who were absent in a few classes and did not present valid excuses. In these cases, these
students were not allowed to take exams [12]. His colleagues remember the serenity with which
Alvaro faced these circumstances [13]. Such was his reputation for seriousness among the
teachers that he was always allowed to take their exams despite his absences. For the most
part, he did his assignments at night and while traveling [14]. By the end of the term, he
received a grade of "Good" [15].
The States intensive curriculum also implied a drastic reduction of the number of vacation days.
This meant that, within a few days of finishing his third year, Alvaro began his fourth year of Civil
Engineering, which lasted from April to September 1940 [16].

130

It was around that time that he told St. Josemara that he was making himself available to
become a priest, if the latter saw it fit. The Founder, who even before the war had become
convinced that priests were needed in Opus Dei, and that they should come from the faithful
laity, accepted the offer of his son, and on June 1, 1940 he noted in his Personal Notes: "My
God, inflame the heart of Alvaro that he may be a holy priest!" [17]
Summer was no time to rest - on the contrary. A letter of his, written in the hot August summer
in Madrid, offers a passing reference to what he did in these months, "I go around, indeed quite
busy with exams, designs, etc." [18]. Thus it is striking that, in the midst of that tight schedule,
he was able to find time to help others in their studies. In an entry for the month of July of that
year in the diary of the Jenner Residence, we read: "Alvaro is working hard on the thesis of
Vicente." [19]
In October, he passed all the six subjects that (Fourth) year with the grade of "Good" [20].
These were "Applied Hydraulics", "Foundations and masonry bridges Construction", "Roads I",
"Architecture", "Political Economy I", and "Aerodynamics and its industrial application" [21]. At
this point he only lacked one more year to achieve the dream of his youth of becoming a Civil
Engineer. Nevertheless, he did not hesitate to affirm to the Founder that he was willing to drop
everything without finishing this degree to engage himself more fully in the concerns of the Work
and preparation for Holy Orders, if it suited the latter. St Josemaria, however, encouraged him
to finish his degree despite the sacrifices it entailed [22].
So he did. In November 1940 he wrote to St. Josemara, who was out of Madrid: I already
started classes" [23], referring to his Fifth year [24]. Only eight subjects and a final project stood
between him and his degree. [25] In this last academic year he made a trip to Valencia and
Alicante to do his practicum with his classmates, and he took advantage of this to help people of
the Work living in the city of Valencia. He did a lot of apostolate among his colleagues [26].
To more or less complete the picture painted above, his work as Assistant for Public Works
must be briefly mentioned. In September 1939, he had gone back to the Hydrographic Division
of the Tagus (River). In February 1940 he was appointed First Assistant to the Department of
Assistants for Public Works, with an annual salary of 6,000 pesetas. Two months later, he left
his previous work and joined the Headquarters of Bridges and Structures [27]. The following
year, he was appointed, on secondment, to the Jefatura de Clculo de Puentes de Altura
Estricta.10 [28] His work schedule had to be made compatible with his attendance to classes
because the Ministry of Public Works as mandated by the rules of the State had expressly
warned school authorities that the fact that a student Assistant was working did not exempt him
from meeting his school requirements [29]. No exceptions were made.
10

The Spanish is written because there doesnt seem to be any English equivalent for such a department. Consider
its literal English translation Headquarters for the Computation of Bridges of Strict Height. The Spanish
Wikipedia suggests that this classification of bridges in Spain was begun by the architect Fernando Casado. While
the word strict in this classification more ostensible refers to the objective of minimizing the height of the bridge,
what it probably intends to signify more are the principles advocated by Casado: strict use of materials (as is
proper of any engineering activity), formal minimalism (recalling the tenets of architectural rationalism), and
minimal impact on the landscape (preceding by decades the issues tackled by the Environmentalist Movement).
(http://es.wikipedia.org/wiki/Carlos_Fern%C3%A1ndez_Casado#Puentes_de_altura_estricta)

131

Moreover, lvaro needed to

do some "moonlighting" for
financial reasons; at that time
there were few members of
Opus Dei who could contribute
to the financial sustainability of
the apostolic work: most were
students and thus nonearning.
In July 1941 he passed his
final exam and finished his
final project. It received the
grade of "Good" and ranked
#16 in his graduating batch
[30].
On the 15th of that month
Figure 40: Alvaro was involved in the very serious work of rebuilding Spain's
infrastructure after the civil war. Above is a snippet of a scholarly journal
he was appointed Third
dedicated to such work around the time. Photo credits: ropdigital.ciccp.es
Engineer of the Bureau of
Roads, Canals, and Ports, and
a week later he was assigned to the Head Office of the Ministry of Public Works for the Segura
River basin [31]. In August he journeyed to Murcia to report to his assignment [32] and
immediately applied for supernumerary status11, which was granted [33]. He applied for this
status so that he could devote as much time as possible to his preparation for the priesthood,
and collaborate with St. Josemaria in the governance of Opus Dei. Thereafter he would rarely
be professionally engaged in engineering [34], but for the rest of his life he would retain the
professional mindset and the standards of methodical order, rigor, and precision in his work that
he had acquired during his years of study [35].
2. Expansion of Opus Dei in Spain
On September 1, 1939 German army invaded Poland and the Second World War began. The
conflict, which would bring many evils to the world, meant a new interruption to Opus Deis
desired apostolic expansion across the five continents. The Spanish civil war had prevented the
start of the Work in France; now, the possibility of bringing the seed of the apostolic work to
other countries diminished even further. But that fact did not reduce lvaros desire to learn
foreign languages: concretely, he continued to study Japanese [36].
At the time, the expansion of the Work would be limited within the borders of a battered Spain.
To this end, the Founder began to travel to provincial capitals that had universities during the
weekends, to bring the spirit that God had entrusted to him to those places. [37]
The sufferings and hardship of Spanish Catholics in a persecution akin to that of the early
Christians deepened their religious fervor. Just after the war, with help from the State, they
11

In the military, this means that one is not enumerated among the regular components of (the)organization.
(Merriam-Websters dictionary)

132

began to rebuild the churches and convents. Men came once again to fill the seminaries.
Religious practice grew once more. In direct contrast to the anti-Catholic cruelty that was the
hallmark of the Republican regime, the protection of the Church was one of the characteristic
aspects of the Franco government. At the same time, it should be pointed out that, for many at
that time, it was not easy to distinguish truly religious values from what were merely political.
St. Josemaria always shunned any sign of partisanship, defending the freedom of the Christian
faithful in social, scientific, or political matters that the Church leaves to the free choice of men.
His preaching and the formation that he imparted were exclusively spiritual in character, and the
doors of the apostolic work of Opus Dei were open to everyone [38]. Later he would explain
countless times: "I have not tired of repeating since 1928, that the diversity of views and actions
in the temporal sphere and in opinable theological matters, do not pose a problem to the Work:
the diversity that exists and will always exist among the members of Opus Dei, on the contrary,
are a sign of good spirit, of a clean life, and of respect for the legitimate choices of each." [39]
The Founder undertook many of his apostolic journeys with
lvaro, and he soon found that this son of his, because of his
intelligence, moral virtues, and good spirit, could go on his
behalf to the various cities where the apostolic work was
thriving. Thus, they shared between them this daunting task
that had to be done. In February 1940, he sent Alvaro to
Zaragoza, where the latter visited the Vicar of the diocese
[40], and then to Valencia [41]. In June, Alvaro went to
Barcelona [42] and in December, to Valladolid [43]. In total,
between the months of September 1939 and 1941, lvaro
went at least five times to Barcelona and Valencia, twice to
Murcia, four times to Valladolid, once to Vitoria, and ten times
to Zaragoza [44]. A total of more than two hundred days were
spent journeying within these two years. Only if one keeps in
mind the challenging academic curriculum and professional
Figure 41: The Father and Alvaro in a trip
to Lleida (Catalonia) April 29, 1943. Photo
credits: Opus Dei (Information Office)

work that occupied him in Madrid during this period, can he or

she truly gauge the sacrifice it took for Alvaro to do all these.

He had a grueling schedule. He traveled on Saturday night to get to his destination, and he
journeyed back on Sunday night because he had to attend class on Monday morning. Trains
were slow and cumbersome, and as has been said, he could only afford the cheapest fare. The
railroad network, moreover, was in poor condition.
Jos Luis Mzquiz recalls that "in all these trips Alvaro gave us an example of self-forgetfulness,
of apostolic zeal, and fidelity to the instructions of our Father." [45]. And Amadeo de Fuenmayor
notes that "at the time, the Communion fast was absolute and one could not even drink water
12 hours before receiving Communion. So if the destination was one where there was no mass
when we arrived, we had to look for means to be able to receive Holy Communion. Sometimes
we took advantage of some stops between destinations (they usually lasted only several
minutes), and we approached a village church and asked for a priest to give us Communion.
133

Alvaro never missed receiving Communion on those trips. At other times, he reached his
destination on time, but keeping his fast still had a lot of merit because it was hard to sleep in
those trains where there was always some activity; and especially in hot weather, thirst was
nearly unbearable."[46]
According to the Christian spirit, a spirit of penance means offering up setbacks and hardships
for love of God, and doing so with human elegance, without calling attention or upsetting others.
Francisco Ponz, after stressing that "those journeys involved a strong mortification due to the
poor material conditions and extreme poverty that had to be borne," added that when lvaro
returned "he looked always cheerful, very happy with the work that he was doing; he never
whined or made negative comments about anything. He also used to spend many hours
studying in the train, despite the bad lighting. And without any more rest than the little he had
while traveling, he resumed his usual tasks." [47]
Alvaro met many students - those who wrote about these
journeys often appears under the expression "many people"
[48] - , to whom he spoke of dealing with Christ in prayer,
study and work; of the universal calling to holiness and the
obligation to spread the Christian message in their own
environment. They met anywhere: in the room of a hotel or a
pension, in a caf, or in a public park. For many, these
meetings proved to be "a final push to conversion. [49]
Teodoro Ruiz met Alvaro in Valladolid in January 1940. [50]
Fifty-five years later, in 1995, he wrote: "I remember quite
well that first meeting we had; it was a conversation that
lasted nearly six hours, almost all afternoon that day. He
pleasantly struck me then as an intelligent, outgoing, and
friendly young man who would be a worthy friend. (...) It was
truly amazing to hear a Civil Engineering student talk with
such ease and naturalness, and yet so accurately and
Figure 42: Teodoro Ruiz (left) became a
precisely, of matters such as prayer and the sacraments. He priest and began Opus Dei in Colombia.
insisted especially that piety ought not to consist of simple
Photo credits: opusdei.org.co
gestures or superficial actions; rather, true piety had to be
something solid and deep, rooted in a genuine affective and effective union with God. (...) You
could see that he was a man of strong faith and practiced what he believed. His was a faith fed
with a strong piety, much prayer, the reception of the sacraments, and a tender devotion to the
Blessed Virgin." [51]

134

Florencio Snchez- Bella also joined

Opus Dei at that time [52]. His first
encounter with lvaro happened in
Valencia on 19 July 1940. He recalls:
We took a walk, and as it was very hot,
he invited me out for ice cream in the
Cafe de la Paz. There were quite a
number of people, some of whom playing
were dominoes at tables of white marble.
Amid the noise of the dominoes, rumors
and shouts Alvaro told me the spirit of
Opus Dei, which he had learned directly
from the Founder with whom he lived
daily. I remember the things he
Figure 43: Florencio Sanchez-Bella became Councilor of Opus Dei in mentioned and how he clearly and
Spain and Vice-Grand Chancellor of the University of Navarre for
patiently said them so that I would not
many years since 1960. Here he is shown beside Don Alvaro in one
miss a point. Before my eyes appeared,
of the Universitys academic rites. Photo credits: Obras
thanks to lvaro, a horizon of self-giving I
didnt even suspect existed. [53]. Stories in this vein abound: those of Alberto Taboada del Rio
[54], Juan Bautista Torello [55], Rafael Termes [56], etc.
As a result of his intense apostolic work, Opus Dei spread rapidly throughout much of Spain. In
September 1939 a Center was erected in Valencia; in April 1940, one in Valladolid; and in July
1940, in Barcelona [57]. Several university students also asked for admission to the Work in
Zaragoza, Granada, Bilbao, and other cities of the Iberian Peninsula.
While journeying in those ramshackle railways, lvaro also dreamt of the Works expansion
across the continents. In July 1940, while returning by train to Madrid, he coincided with the
Archbishop of Verpolis (India) in one compartment, and the latter gave him the names of some
university students in his country. When he wrote about this meeting in his account of the trip,
he added: "When will the worldwide expansion happen!" [58]
3. Secretary General of Opus Dei
Study, work, and apostolic trips filled most of lvaros time; but, as expected, his main activity
was helping St. Josemaria in the governance of the Work. In October 1939, when he was 25,
the Founder appointed him Secretary General of Opus Dei. [59] Thus began an even closer
collaboration that would last until the end of the life of St. Josemara. Occasionally the Founder
said, "Ive searched among your brothers, but God has given me Don Alvaro." [60] For more
than 35 years afterwards, Alvaro would be manifesting that extreme reverence, respect, and
spiritual identification with the Founder, always showing the greatest availability. He put his
qualities in the service of the mission he received. His strength, his wisdom, and his readiness
to obey were a support that never diminished.
His role as Secretary General entailed, among other things, being in-charge of the faithful of
Opus Dei in Madrid when the Founder was not in the capital. To put this task in the proper
135

context, it should be noted that, after the war, many Spanish bishops asked St. Josemaria to
preach retreats for priests and seminarians in their specific dioceses. This service to the
Spanish clergy meant that he had to travel to other cities very often [61]. In fact, during the
academic year 1939-1940, St. Josemara was away from Madrid for more than a hundred days,
and the figure rose to one hundred and forty the following year [62]. In addition, since June
1940, he increased the number of his visits to the Spanish bishops in order to introduce them to
the Work.
These quick notes also
suggest the broad support
lvaro had to provide the
Founder in the daily
governance of the Work. He
undertook this task with an
exquisite humility. Jos Luis
Mzquiz writes, Despite being
the Secretary General and the
confidence our Father had in
him, he never took it upon
himself to decide on issues
alone. Very simply, when we
consulted him about
Figure 44: Jose Luiz Muzquiz with Alvaro in Rome. Fr. Muzquiz was sent by
something, he would say: I will St. Josemaria to start Opus Dei in the U.S. Photo credits: josephmuzquiz.org.
get back to you, I will ask the
Father." [63] This was neither indecision nor timidity; it was humility. He was aware that St.
Josemaria had a special grace proper to his being Founder. He lived this virtue in all dimensions
of their collaboration: in the work of governance, in his efforts to provide spiritual help to the
members of Opus Dei, and in his relationship with ecclesiastical authorities.
Apart from the usual chores of the Secretary General, St. Josemaria also asked him to take
charge of tasks connected to economic administration [64]. Specifically, he was on top of
installing new Centers of Opus Dei that were opened in Madrid and other cities of Spain over
the years [65]. One piece of information that that highlights just how much work he did is that in
September 1941, two years after he completed his military service, five centers were opened in
the capital and three other cities. [66]
Nor was putting up these Centers easy for they were done in the midst of great financial
shortage. The following lines from one of the letters of Alvaro to the Founder illustrate the
situation. "The house is running fine but the costs are incredible. We have already exhausted
everything in the bank, which means theres no more money. For one (among many, at least)
we have to pay rent and 7,100 pesetas to Donado [building owner], plus monthly rent and other
expenses. Ricardo will pay the Chamartin (7,500) and we will collect some 4,000 from salaries;
we have received most of these already. With Trueba we will have to settle about 6,000 or
7,000 pesetas, but only within a few months. We will overcome this momentary trouble, but
things are very hard. [67]
136

As a result of this lack of money, they could not fix the heating installation, and the students
living in the Lagasca Street Residence spent the winter of 1940-1941quite cold. For the same
reason, completing the furnishing of the Residence proceeded very slowly. Although there were
others who helped out on the decoration, Alvaro - who had to add to the already many other
hats he was wearing that of being the director of the center [68] - often accompanied Saint
Josemara in his visits to the Madrid flea market and shops to find cheap, secondhand pieces of
furniture (suitably restored) that would contribute to a more dignified and pleasant family
atmosphere. Thus, he learned from the Founder how to find practical solutions to problems of
furnishing the Centers in poverty of spirit but in good taste. He learned as well how to put much
love of God and loving care in the material aspects, such as in the preservation of doors,
windows, flooring and walls, curtains, and so on. [69]
Obviously, to be able to perform all tasks assigned to him simultaneously it was not enough for
him to be endowed with a particular ability to multiply his time - through order, intensity, etc. He
likewise needed a spirit of sacrifice, which meant, for example, reducing his hours spent in
sleep. Referring to lvaro, St. Josemara wrote on October 5, 1939: "He slept only a few hours.
And it cannot be. [70] The Founder asked him repeatedly to take care of his rest, and Alvaro
tried to follow his requests, but it was not always possible. We find in the following entry of
October 1941 an example of his effort to obey: "Today I will have to sleep an hour and a half
less than I should, so I need to apologize to the Father. I end this diary entry." [71]
Because of this pile of obligations health problems soon appeared, and this fact was sometimes
written in the diary of the centers where he lived [72]. Thus, in December 1939 we read: "lvaro
went to the dentist for a minor operation in his gums. For a month now, some part of it has been
suppurating, but he has been ignoring it."[73] In February 1940: "(...) that Alvaro could not get
up because every time he stood up he felt dizzy." [74] In January 1941, "After eating, Alvaro is
going with Pepe O. to see Dr. Salamanca, Dean of Medicine, to find the cause of kidney pains
which for some months now have been
particularly severe" [75 ]; and two
months later : "[lvaro ] is suffering
these days because of his mouth and,
although, as usual, he does not say it,
he must be in real pain." [76]
He was also affected by an
inflammation in the face. The doctor
advised him to apply hot compresses
which were prepared by Carmen
Escriv. Teodoro Ruiz recalls his
admiration upon seeing how he put
those scorching wet compresses
without complaining [77].

Figure 45: Francisco Ponz (extreme left) was later appointed Grand
Rector of the University of Navarre in June 1966 by St. Josemaria
himself. Photo credits: Manuel Castells (University of Navarre)

Francisco Ponz recounts a personal

recollection which shows what impression Alvaro made among the younger members of the
137

Work. "On February 10, 1940, I asked for admission to Opus Dei and on this occasion I had a
long conversation with the Founder. (...) At the end of that conversation, he suggested that from
then on I chat frequently with Alvaro del Portillo, who would teach me more closely the plan of
spiritual life, how to live the spirit of the Work and the various aspects of self-giving. As well, I
was told I could count on his fraternal help in difficulties of any kind that might arise as I lived my
vocation. (...) The differences between us beginning with my age and his (he was 5 or 6 years
older than me), and our professional achievements (he was very much advanced in his career,
while I was almost just beginning) were no obstacles at all to our chats quickly acquiring a
friendly and fraternal tone. They were simple and sincere conversations, which were in fact
moments of genuine spiritual direction ().
lvaro then appeared to me as an authentic person, humanly and supernaturally mature, who
was easy to respect and who easily inspired confidence. From a well-proportioned body,
somewhat-blonde hair, and a discreet mustache, to his glasses: he was neat and careful in
dress, but not flashy. He had a singular intelligence that possessed a great ability to go deep
into the issues, zero in on the most important point of problems, and perceive the personal
difficulties of others. At the same time, he had a big heart, wanted to genuinely help us all, and
was very interested in everything that mattered to us."[78]
Another trait of his was serenity. "Despite having so many different tasks and responsibilities,
one never saw in lvaro any sign of nervousness or anxiety, or gestures or actions that
betrayed precipitation or unwarranted hurrying. He knew how to put order and intensity in his
work, and to focus all his attention on what he was doing, moving from one activity to another
without wasting time, with simple naturalness, without others noticing that he was concerned
with so many things. When we came to him to consult anything, he attended to us as if he had
nothing else to do. He had such a friendly, welcoming attitude, and encouraged a lot of
confidence, security, and peace. These were not merely natural human qualities, but rather a
result of his deep inner life and supernatural sense and of his extraordinary faith in God, in the
Work, in St. Josemara. All these gave him strength of character, serenity and peace amidst
setbacks or events that could otherwise be disconcerting
and provoke anxiety." [79]

Figure 46: Pedro Casciaro (left) crossed the

Pyrenees with St. Josemaria. He later brought
his Josemaria (right) to Opus Dei. Photo
credits: josemariaexcriva.info.

Jos Mara Casciaro, who would become a renowned

Scripture scholar over the years, also recalls that "lvaro
always gave you that smile frank and full of love which
effectively communicated joy and peace." [80] The motor
that kept him going amidst such a prodigious amount of
work while keeping serenity and joy, and despite his
illnesses, was not intelligence or memory, or his youth or
his natural optimism. Rather it was his faith and love for
the Lord and his life of prayer that moved him to work,
seeking the glory of God and opportunities to serve
others.
The brief notes in which he summarized the resolutions of
138

a recollection in 1940 illustrate what was just discussed: "Not to carry more than one portfolio for
my life and a small sheet to write down resolutions, etc., which I must keep on working on. / Get
up when Isidoro (wakes), shower, and hour kneeling at prayer (6:15 to 6:45) and after 10
minutes of the Gospel. / Mass with missal, always. / Reading: 1:30 to 2:00 (...) / Afternoon
prayer: 5:30 to 6:00. (...) Schedule of things to work on immediately: / Professional, the bridge
and copy Chufas [81]. Study in the morning when I return from school. / For the Work, put in
order all the papers that are pending (all). () Every night, my expense account. / Regarding
my expense account, every penny / Transact the money I receive just like everyone. / Take note
of all expenses from today. /Exams! Writing and reading the next day. / Always here and now.
(...) To delegate responsibilities and demand. / Not to think of myself. / Read these resolution
notes regularly and ask God for help (...)."[82]
One understands even more the quality of his spiritual life, if one considers that the Founder
would open up his soul to him with absolute confidence, and disclosing to him in all sincerity the
toughest tests to which his soul was being subjected. We have a good example of one such
incident on September 25, 1941.
At the request of his children, who saw him physically exhausted because of his enormous
priestly work - and partly also perhaps because of the slanderous campaign unleashed against
him -, Saint Josemara spent a few days at La Granja de San Ildefonso (Segovia ) to rest. While
there, he experienced what he called a cruel test: there came to his mind the thought that
Opus Dei was a human invention of his, not God's.
As early as 1933 he had already gone through such a trial which he overcame through an act of
acceptance of God's will: "Lord, if the Work is not yours, destroy it; if it is, strengthen me."
Immediately, he was at peace. [83] Now, he reacted in similar fashion. Then he wrote a letter to
his son Alvaro, opening his entire heart: "Yesterday I celebrated Mass for the Bishop of this
place, and today I offered the Holy Sacrifice and my entire day for the Sovereign Pontiff and his
intentions. For some reason, after the Consecration, I felt an inner impulse (very sure, at once,
that the Work is to be beloved by the Pope) to do something that has cost me tears, tears that
burned my eyes looking at Jesus in the Eucharist; and with my heart, I said sincerely: "Lord, if
you would like, I accept the injustice." You already know what the injustice is: the destruction of
the entire Work of God. I know He was pleased with me. How would I refuse to do that act of
union with His Will, if He asked? (...) Alvarote: pray much and ask many to pray for your Father.
Look at how Jesus allows the enemy to make me see the outlandish enormity of that campaign
of unbelievable lies and insane slander, and the animalis homo reacts with such a human
reaction. By the grace of God, I always reject these natural reactions that seem, and perhaps
are, full of a sense of righteousness and justice; and in its place I affirm a joyful and filial "fiat"
(divine filiation: I am a child of God!) that fills me with peace, joy, and forgetfulness." [84]

4. Tasks of spiritual formation

One more aspect of the assistance that lvaro began providing St Josemaria involved the
spiritual direction of the faithful of the Work, which until then the Founder was doing almost
139

exclusively. He was the first member of Opus Dei to have been given this very sensitive task
[85]. lvaro was aware of the responsibility this entailed and "precisely to better accomplish this
task, in each of those chats he sought to counsel those who conversed with him to make an
effort to always improve in his spirit of union with the Founder: this was a point he never tired of
repeating. He was aware at that time that he was doing the duties of the Father, who had so
delicately led everyone, each one, through paths of greater self-giving with a radical fidelity to
the spirit that the Lord had inspired in him. All members of Opus Dei who received such
assistance from Alvaro recalled that it was not difficult to see St. Josemaria behind each of his
words, with the affection and delicacy with which he closely followed them." [86]
Jos Mara Casciaro, as has already been mentioned, was one of the people who benefited
from his spiritual direction. He brought me to have so much confidence in him and I opened my
soul to him. I remember those moments well. He gave me very practical indications on aspects
of self-giving in the Work (...). I was filled with joy and satisfaction with the way that Alvaro was
dealing with me: simple, friendly, practical, full of kindness and understanding. He took me very
seriously, despite my young age." [87].
Jos Luis Mzquiz, who was more than a year older than Alvaro, focuses on how he gave him
advice on his spiritual readings: "Aside from The Decenary to the Holy Spirit [88], he
recommended that I read The Soul of the Apostolate of Chautard [89 ], (...) the Story of a Soul
by St. Therese of the Child Jesus [90], The Mass and the Inner Life of Vasconcelos [91] and, in
general, the classic books of the Spanish mystics St. Teresa, St. Peter of Alcantara, etc."[92]
Along with this work of personal spiritual guidance, he gave many classes of ascetical and
doctrinal formation to students participating in the apostolates of Opus Dei. [93] One of those
who attended remarked that "he was a supernatural man, so in love with God and his vocation;
on the other hand he was always positive, encouraging, and cordial. He gave clear doctrine with
fortitude, and showed the spirit of the Work with the high standards with which our Founder did
them, without lowering in the least the goals of the struggle for holiness." [94]
He was also quite liberal with his visits to the centers of the Work, which began to multiply and
which everyone appreciated, as seen in this diary entry from Valladolid: "Alvaro arrived
unexpectedly, coming from Vitoria. As soon as we could, we all gathered at home and he gave
us the Circle (...). He thought of leaving for Madrid in the early afternoon, but we finally got him
to stay here until dawn. We have, therefore, spent the day at home and are very happy about
his visit as he brought us news of the Work." [95]
When distance prevented him from visiting the other members physically, he encouraged them
with letters, writing them, doing so whenever and wherever possible. He had resolved to himself
in November 1939: "From now on, the first thing I will do when I get back home from school is to
write to those outside [of Madrid]." [96] "These letters are written in the school, in between
classes, so they come off a bit disconnected" [97] he says, for example, in one of his letters.
The 53 letters that have been preserved from the academic year 1939-1940 in addition to the 42
of the next, speak for themselves on his dedication to this task of letter-writing. [98]

140

Some excerpts from the correspondence of those years show the vibration with which he
spurred the desire for holiness among the members of Opus Dei. In September 1939 he wrote
to Jose Orlandis, who was in Mallorca: "Each of us has a categorical duty to get to the top (...).
We must be as we should; that we get used to say no; to be faithful even in the smallest details
(...). Anyway, you have to push. In that quiet Mallorca you can do so much: will you?" [99]
And in another letter, in September 29, he wrote to Alberto Sols, "I am very pleased that you
yourself have seen that the yoke of the Lord is not only lightweight, but it also makes the one
who puts it on move faster, defying the laws of gravity. It detaches one from the earth, to live the
joy of the supernatural life, and, drunk in that celestial intoxication, one just thinks of the One
who chose him to gird him with His yoke. But the yoke must really be His. So those sorrows,
that feeling of loneliness, that complaint about that seeming contradiction, that habit of blaming
ones sicknesses, such and such detail: they are not right, and must be rejected. Is it that
perhaps that Jesus does not love us? In other words...everything is good, because everything is
from God. Therefore, joy, always! Joy that need not be a physical sensation, but an interior
peace that must always be reflected on the outside, for love of God and out of charity for those
around us." [100]
In December 1939, he wrote to Jose Orlandis once more: "It is
necessary to increase our work with young people much more
to get all of them to become men of conviction; men who know
how to face the challenges that confront them. Spain is a lot,
yes; but it's still so little! We have to see ourselves as fire
spread throughout the virgin forest of the world. India,
America, poor Europe thats too civilized for its own good,
China, Japan, Africa. So many souls! (...) So much to pray
about; so many motives to improve ones self, to do more
good works, to live presence of God and to make intense and
good use (...) of time - not one minute lost, not one chance to
please God and to put up with annoyance wasted." [101]
The following words are part of a letter to those who lived in
Figure 47: Jose Orlandis became the
Barcelona from March 12, 1941: "Dear Catalans; its been
University of Navarre's first Dean of
quite a while that I have not written. But do trust that I never
the Faculty of Canon Law and first
forget you. I follow everything you do with a lot of attention, I
director of the Institute of Church
History. Photo credits:
read your letters. All your concerns are my own. And if I say
diariodenavarra.es
this about myself, imagine what the Father would say! No joy,
no concern of anyone among you leaves him unaffected. This is the essence of the Work, and
the apostolate is based on this indestructible unity; fraternity well lived must be the foundation of
all our work, the basis of winning of new apostles, of our progress. That all may be one as we
are one!"[102]

141

5. The "contradiction of the good

Immediately after its foundation, when Opus Dei was only taking its first steps, between 1930
and 1936, St Josemaria already experienced misunderstandings within ecclesiastical circles.
Where did they come from? How did they begin? We can point to two sources.
First, we must consider "the theological root of the problem." As Bishop del Portillo later
explained, "in those years, the founder of Opus Dei saw so clearly in his soul, thanks to clear
divine illumination, the universal call to holiness. This was something that appeared incredibly
bold at the time. I heard him explain it many times. On one occasion, in the late sixties, he used
these words: When forty-odd years ago, more or less, a poor priest who was twenty-six, began
to say that holiness was not a thing only for friars, nuns, and priests, but that it was for all
Christians (because Our Lord Jesus Christ said to all to be holy as your heavenly Father is
holy...- it doesnt whether one is single, married, widowed: all can be saints ), they said that the
priest was a heretic." [103]
Unfortunately, the other cause was a rather petty one: jealousy. At the end of the civil war,
jealousy arose towards the apostolic fruits that the Lord brought forth in Opus Dei. People in
some ecclesiastical sectors began to spread slanderous comments about the teachings and
ministry of St. Josemara to try to hinder his work. At first the rumors were more or less discrete,
but then, from September 1940, the attacks became more intense and became real
harassment.
The persecution reached such extents that sometimes the Founder would ask: "lvaro where
will the insults come from tomorrow?" [104] Slanders against the doctrine preached by St.
Josemara, slurs against members of the Work, anonymous threats in writing, visits to parents
of members of Opus Dei from some religious to alert them that their children were being
misled and were in danger of excommunication and even eternal damnation if they continued in
their vocation [105]. "The Work was accused of heresy, secretly conspiring to get to the apex of
power, freemasonry, of being unpatriotic, etc. These were not isolated incidents, but a real
campaign. Those who promoted these calumnies did not hesitate to go to the highest levels of
the Church hierarchy, to sow distrust and suspicion regarding the Work and the Father." [106]
The Founder called this situation "the contradiction of the good." [107]
lvaro also experienced the attacks in his own family. His mother received such messages. A
religious even visited her home to insist on the danger hanging over her son. He further said
that they did not understand how a young man of such good qualities had been led astray by
those people [108]. Doa Clementina retorted that she knew very well the founder of Opus Dei
and her own son; she then dismissed him.
The difficulty of that moment once again highlighted some features of Alvaro, such as his love
for the truth, loyalty to the Founder, courage and fortitude in adversity, serenity and inner peace,
wisdom, and the ability to forgive [109]. Moved by deep filial feelings, he asked several
ecclesiastics, who had attended a retreat preached by St. Josemaria (bishops, priests, men and
women religious, seminarians and novices in various orders) to write testimonials about the
Founder of Opus Dei and the fruits they had obtained from those retreats. [110]
142

Meanwhile, the Bishop of Madrid-Alcala, Bishop Leopoldo Eijo and Garay, who had blessed and
encouraged the Founder from the very beginning, decided to make a formal act to publicly
signify the support of the hierarchy for Opus Dei, and so defend it from attacks. On March 19,
1941 [111] Opus Dei was granted Church approval in scriptis as a Pious Union, as established
in the Code of Canon Law then in force. [112]
Francisco Ponz recalled that St Josemaria told
them the news in the chapel of the Residence in
Lagasca Street, in front of the exposed Blessed
Sacrament. He adds an interesting detail: Alvaro,
who had helped the Father prepare the
documentation submitted to the Diocesan Curia,
was also there; but he was just one more. (...) After
the exposition and benediction with the Blessed
Sacrament, we left the chapel and lvaro declined
to say any comment or clarification. He simply
passed unnoticed, in no way attempting to appear
to us as someone special." [113]
It was a lesson in humility and the natural reserve
that should be kept in affairs of governance. Since
Figure 48: Bishop Leopoldo Eijo y Garay, who
the middle of 1940, he had helped the Founder in
supported Opus Dei from its inception, had a
the material preparation of the necessary
deference for Alvaro which he rarely gave to men of
documents for the diocesan approval of Opus Dei.
Alvaro's age. Photo credits: opusdei.org.br.
[114] Then he worked on transcribing the Statutes
of the Work, written by St. Josemara and approved by the Bishop. [115] On the night the
mother of St. Josemaria died in April 1941, he was typing precisely these.
The diocesan approval, however, did not put an end to the persecution and smear campaigns.
On the contrary, in the following months, these were compounded because additional
complaints were now made to civil authorities [116], and considering the authoritarian nature of
the political regime, it was quite likely that these could have had serious consequences. In fact,
in July 1941, St. Josemaria was charged in a court created for the suppression of freemasonry
and communism. [117]
It was in this context that Bishop Eijo y Garay also observed firsthand the qualities of the young
Secretary General of Opus Dei. The occasion was a day that the Founder was away from
Madrid, and an attack on the Work took place. lvaro phoned St. Josemaria to report the fact,
and the latter advised him to speak personally with Don Leopoldo and to inform the Bishop of
what he had told the Founder.
During the meeting, the bishop expressed concern that some members of Opus Dei, the
younger ones especially, would react to the persecution with less supernatural reactions such
as grudges or anger. But the concerned Bishop was completely pacified when he heard the
following response: Do not worry, Reverend Bishop. We see that this is something that God
allows so that, with the sacrifice that He asks from us, we become better. And we are happy,
143

because when a good surgeon wants to make sure thatn an operation successful, he chooses a
good instrument, and the Lord wanted to use a platinum scalpel (the best there is) for this
contradiction." [118] A few years later, Bishop Eijo y Garay said he had been very edified with
this reply, and added, "instead of me giving encouragement and advice, it was I who received a
lesson and was comforted." [119]
Bishop Eijo y Garay showed Alvaro a deference which, if any, must be described as unusual,
since the Bishop was a man of somewhat dour character and a little susceptible to praise. In
addition, he was a highly regarded authority and much older than the Secretary General of
Opus Dei. [120]
The bishop of Madrid was not the only member of the
Church hierarchy who appreciated Alvaros worth. There
were, as well, Bishop Santos Moro, Bishop of Avila [121];
Bishop Marcelino Olaechea, Bishop of Pamplona [122];
the Venerable Jos Mara Garca Lahiguera, then spiritual
director of the seminary of Madrid-Alcal, and confessor of
St. Josemara between 1940 and 1944 [123]; the Abbot of
Montserrat, Aurelio Maria Escarr Jan, OSB [124], etc.

Figure 49: The Venerable Jose Maria Garcia

Lahiguera was one of many important
ecclesiastical figures who were impressed
with the human and supernatural qualities of
Alvaro del Portillo. Photo credits: Analisis
digital

Of particular importance was his meeting with the Nuncio

in Spain, Archbishop Gaetano Cicognani, on July 28, 1941
[125]. Until then, this ecclesiastic had expressed
reservations about the approval given by the Bishop of
Madrid to Opus Dei. After that conversation, however, he
began to gradually understand and appreciate the Work,
aside from forming a relationship of trust and friendship
with Saint Josemara and Alvaro del Portillo.

Jos Luis Mzquiz recalls that on one occasion, the

Founder of Opus Dei invited Don Casimiro Morcillo, then
auxiliary Bishop and then Archbishop of Madrid, to the Jenner Residence. Alvaro was asked by
the Founder to give a talk to explain the Work. "That certainly did not come easy to lvaro as he
was then only an engineering student aside from being a bit shy and one who easily turned red
(...) [but] he overcame all that through great supernatural daring. And, with that same daring, he
explained the Work to ecclesiastical and civil authorities, saying things clearly and defending the
nature and spirit of the Work, which was then little known and sometimes misunderstood." [126]
One day, someone asked lvaro, "How do you manage to say things so clearly to such
authorities? Dont you get overwhelmed?" To which question, Alvaro replied simply: "I
remember the miraculous catch of fish and I try to do what St. Peter did: in nomine tuo laxabo
rete12. I remember what the Father has told me and I remember that Gospel scene. [127]

12

Latin for in your name, I will cast out the net.

144

6. Attention to his mother and siblings

In September 1939, when Alvaro returned to Madrid, already free from military obligations, he
decided to move to the Jenner Street University Residence. In those days, his mother who was
relatively young when she was widowed needed to start her life all over again. Most of her
children could not immediately help her: Ramon, had become independent; Paco and Pilar were
going to get married very soon; Angel and Pepe, were outside the capital for military service;
Tere and Carlos were still very young.
lvaro had a great love for his mother and brothers, and we can assume that it did cost him to
make that decision - but he was convinced that it was what God asked of him. In any case,
often he tried to go see them and helped them solve family problems [128]. Doa Clementina
worried about her youngest son, Carlos, because he was not focused at school: he had lost the
habit of study during the war and did not quite recover it afterwards. In 1941 he was in the 5th
year of high school and - as he himself wrote [129] - failed four subjects. The Colegio del Pilar
had to let him go. lvaro then took up the matter and, in agreement with his mother, arranged
for his brother to enter a boarding school run by the Capuchins in Lecroz, north of Navarra,
who were known for solving difficult cases. Carlos agreed to this move, and together with the
pieces of advice from lvaro who was following him closely, the school changed him completely
for the better. [130]
However, despite the fact that Alvaro lived close by and was always available to support her in
her day-to-day difficulties, Doa Clementina, who was a very good woman and valued his sons
self- surrender to God, still could not help to sometimes wish that lvaro lived with her: not less
because, among the children, he was her favorite.
What finally set her at rest was his son's decision to take the path to the priesthood. Tere tells
us, "I dont know exactly when Alvaro told my mother he was going to be ordained a priest. I
was then about to turn seventeen. (...) Mom was thrilled, especially when Alvaro said, I'd like
you to make me an alb. I'll send you the picture.[131] Pilar remembers that as soon as he sent
her the design, Dona Clementina devoted all her energies to finishing this sacred vestment.
"Suddenly - what Carlos and Tere told me, because I was not living with them anymore - she
was using embroidery, something she had not done since many years ago. - Why are you using
embroidery now, Mom?, Carlos asked, surprised. - It's just... I'm recalling old Mexican customs!
- Strange... But there was no one to take her out of it. Later, we found out what she was doing:
embroidering an alb for the ordination of Alvaro. My brother had told her several months before,
and only to her. He had not told us anything, because, precisely during that period, the
appropriate juridical form for the ordination of the members of the Work was yet to be found,
and no one knew how or when that dream of the Father would become a reality. [132]
The news filled Doa Clementina with immense joy, as Pilar del Portillo affirmed: "It was
certainly one of the great joys - I think the greatest - of her life: a priest son!" [133]
FOOTNOTES:
[1] As stated on p. 125, this thinking was reflected in the n. 249 The Way .
145

[2 ] St. Josemara , Circular Letter to the faithful of Opus Dei , cit. in Vzquez de Prada, A. , The
Founder of Opus Dei , vol. II , op. cit. , p. 337 .
[3 ] See Vzquez de Prada , A. , The Founder of Opus Dei , vol. II , op. cit. , p. 354 .
[4 ] St. Josemara , Circular Letter to the faithful of Opus Dei , cit. in Vzquez de Prada, A. , The
Founder of Opus Dei , vol. II , op. cit. , pp . 338-339 .
[5 ] Luke 10:42 .
[6 ] Testimony of Amadeo de Fuenmayor Champn ( AGP, APD S -2024 ) .
[7 ] Ibid.
[8 ] See Pius XII, Radio Message to the faithful of Spain , April 16, 1939 : AAS 31 (1939 ) 151154 ; speeches to members of the Sacred College and the Roman Curia for Christmas, in the
1939 and 1940 , in L' Osservatore Romano, 24 -XII- 1939 and 24 -XII- 1940.
[9 ] Cf Request to enroll in the 3rd year ( Madrid, 29 -IX- 1939) and Registration for the 3rd year
( Madrid, 30 -IX- 1939) : AGP, APD D -6009 -17 and 18.
[10 ] See Certificate of studies at the School of Civil Engineering , Channels and Ports, AGP, D 17025 APD .
[11 ] See Testimony of Edward Case Ridaura , AGP, APD T- 0361 , p. Two .
[ 12] " By then, he was a professor of the School of Civil Engineering, a demanding master: a
student who had missed during the course three times to class without justification, could not
take the exam, and was failed directly . Don Alvaro had not missed class three times , but many
more ; but he went to talk to the teacher and convinced him to consider: he passed, knowing the
subject. I have heard this story only once or twice from Don Alvaro, who added, "this does not
mean did not have to go to class; I did not go, because I could not." This comment, in its
simplicity , confirms complete self-giving of Bishop del Portillo to what God asked him: he did
not do what he would have liked, but what he had to do." (Testimony of Fernando Valenciano
Polack , AGP, T- 18489 APD , p . 3) .
[13 ] See Testimony of Ricardo Castelo Viedma, AGP, APD T -0140 , p. Two .
[14 ] Throughout these months we find in the diary references to the date of the beginning of
classes and exams, which sometimes had to be communicated to Alvaro because he was
outside Madrid. For example: "We phoned Valencia after dinner because has lvaro an exam at
7 " ( Diary Santa Isabel / Jenner , entry 4-I - 1940 : AGP, D- 17130 APD ) .
[15 ] Cf Qualification and classification Prom : AGP, D -6009 APD -18.
[16 ] See Receipt of the application form for the 4th year ( Madrid, 10 -IV- 1940) enrollment and
registration for the 4th year ( Madrid, 10 -IV- 1940) : cf. AGP, D- 16010 APD .

146

[17 ] St. Josemara , Personal Notes , n . 1616, 1 -VI- 1940 , in Vzquez de Prada , A. , The
Founder of Opus Dei , vol. II , op. cit. , p. 600 . And in a letter lvaro , dated the first of May
1940, one can read : " You know that among us, the priesthood will come as seasoned fruit, for
those whom God wills to call to that path; some , soon will be able to hold the Lord in their
hands."( Del Portillo, . , Letter to Jesus Larralde Berrio , AGP, APD C- 400501 ) . For the issue
of priests in Opus Dei at the time, cf. Vazquez de Prada , A. , The Founder of Opus Dei , vol. II ,
op. cit. , pp . 593-611 .
[18 ] Del Portillo, . , Letter to Alfonso Duchess Balcells , AGP, C- 400 924 APD .
[19 ] Diary of Jenner, entry of 15 -VII- 1940 : AGP, D- 17131 APD .
[20 ] Cf Qualification and classification Prom : AGP, D -6009 APD -20.
[21 ] See Certificate of studies at the School of Civil Engineering , Canals and Ports, AGP, D 17025 APD .
[ 22] "One day our Father told me something, making me understand the generous self-giving of
Don Alvaro , and I was impressed because I had finished my career and had that foolish pride
which civil engineers then had: lvaro has told me repeatedly that he is willing to abandon his
engineering studies, although I know you're thrilled to finish them, to devote himself exclusively
to the Work. But I told him no, it would be better to finish them to have professional prestige.'"(
Testimony of Jos Luis Mzquiz , AGP, APD T- 17519 , p. 20).
[23 ] Del Portillo, . , Letter to St. Josemara , AGP, C- 401105 APD .
[24 ] Cf Request to enroll in year 5 (Madrid , 8- XI- 1940) , AGP, APD D -6009 -22 and the
receipt of the application form for the 5th year ( Madrid, 4 -XI- 1940) , AGP, D- 19004 APD .
[25 ] The subjects of the 5th course were: "Sanitary Engineering", "Urban Planning", "Steel
structures", "Ports, Airports and maritime signals", "Roads II", "Political Economy II" , "Designs"
and "German" cf. Certificate of studies at the School of Civil Engineering , Channels and Ports :
AGP, D -17025 APD .
[ 26] " Today lvaro arrived from Madrid with all his classmates to make a field trip to Valencia
and Alicante. While hes in the city he will reside here. Today he did not eat at home because he
went out with his classmates. In the afternoon we finally got to embrace him ( Diary of
Samaniego , entry 5 -XII- 1940 : AGP, D- 17144 APD ) .
[27 ] Cf Request to the Secretary of Public Works, to be admitted to the official roster of Bureau
of Assistants for Public Works (Madrid , 8 -I- 1940 : AGP, D -6148 APD -25) and first
appointment as Assistant Public Works Management Officer 1st Class (Madrid , 24 -II- 1940 :
AGP, D -6148 APD -26) .
[28 ] See Office of the Ministry of Public Works to the Director General of Roads, on the
appointment , on Commission, to the Chief of Computation of Bridges of Strict Height (Madrid,
21 -IV- 1941) : AGP, D -6148 APD -35 .

147

[29 ] See Office of the Director of the Special School of Civil Engineering , Canals and Ports on
the compatibility of studies with the service as Assistant Public Works (Madrid , 20 -IX- 1940) :
AGP, D- APD 6009-21 .
[30 ] See Listing studies ( 1933-1941 ) : AGP, D -6009 APD -25.
[31 ] Cf Appointment as Engineer Bureau 3rd Roads, Canals and Ports ( Madrid, 15 -VII- 1941 :
AGP, D- 16011 APD ) office of the Ministry of Public Works of the target to the police station in
the River Basin Segura (Madrid , 22 -VII- 1941 : AGP, D -6147 APD -8) ; license from the
Ministry of Public Works ( Madrid, 30 -VII- 1941 : AGP, D- 16012 APD ) . To be assigned as
Engineer , one first needed to be a temporary employee in the Bureau of Assistants for Public
Works : cf. Resolution of the Ministry of Public Works by which Alvaro becomes a
supernumerary members of the Assistants for Public Works (Madrid , 19 -VIII - 1941 : AGP, D 6148 APD -38) .
[32 ] See Office of the Commissioner of the Ministry of Public Works in the Segura River Basin ,
communicating that lvaro del Portillo was reporting to that station and taking over as third
engineer (Murcia , 9- VIII- 1941 : AGP APD D -6147 -9) , and a statement that he had taken
office in the station of the Ministry of Public Works in the Segura River basin (Murcia , 9- VIII1941 : AGP, APD D -6147 -10) .
[33 ] Cf Request by Deputy Minister of Public Works, regarding the supernumerary status in the
service of the State (Murcia , 9- VIII- 1941 : AGP, D -6147 APD -11) and granting of
supernumerary status (Madrid , 20 -VIII - 1941 : AGP, D -6147 APD -14) . Since 1967, the
supernumerary status had unpaid leave (see Note s / f on the BOE 26 -III- 1965 and TS
Judgment of 2 -VI- 1967 , AGP, D -6147 APD -23) . One who had supernumerary status or, the
officer did not occupy a position in the state bureaucracy, but rather continued to rise through
the ranks, with no charge to the state; in addition, time is counted for the purposes of pension;
at any time one could re-enter State service, if there was an opening.
[ 34 ] In any case , Alvaro was not completely dissociated from engineering . The reason given
in his request for leave read: "to be working currently in the drafting of individual construction
projects in Madrid " ( Application, the Deputy Minister of Public Works, through the temporary
status in State service, Murcia, 9-VIII-1941 : AGP, D -6147 APD -11) . Between 1941 and 1946,
in the field of Technical Engineering Office which he organized with the engineer Jos Luis
Mzquiz, Alvaro carried out some projects. Cf Request by the title Doctor of Engineering (Rome,
24 -III- 1965) and curriculum vitae attached: AGP, APD D -6151 -2. In addition , in the mid-60s ,
he got a PhD in Civil Engineering by submitting a project above (cf. record for obtaining a PhD
in Engineering, original in the General Archives of the Polytechnic University of Madrid , attested
photocopies in AGP, APD D- 6151 ) and the Doctor of Civil Engineering (Madrid , 22 -IV- 1965 :
AGP, D- 17024 APD ) . After his appointment as President General of Opus Dei, he was
appointed Honorary Member of the Association of Civil Engineers: cf. AGP, D- 16035 APD .
[35 ] See Testimony of Edward Case Ridaura , AGP, APD T- 0361 , p. Two .

148

[36 ] " P. Lasaga prescribed a procedure to the Father for me to study , not German, but
Japanese, giving the techniques of his companion , a missionary in Japan, P. Escusell " ( his
entry in the Diary of Santa Isabel / Jenner, the 3-XII-1939 : AGP, D- 17130 APD ) .
[37 ] See Testimony of Bishop Javier Echevarra Rodrguez , AGP, APD T- 19544 , p. 543 . An
an explanation of this apostolic expansion is in Vzquez de Prada , A. , The Founder of Opus
Dei , vol. II , op. cit. , pp . 417-427 .
[38 ] Cf Vazquez de Prada , A. , The Founder of Opus Dei , vol. II , op. cit. , pp . 387-390 .
[39 ] St. Josemara , Conversations ... , op. cit. , n . 38 .
[40 ] Cf Account of the journey of 18-21 -II- 1940 , AGP, D- 17133 APD .
[41 ] Cf Cubil center Diary , entry for 19 -VII- 1940 : Valencia , AGP, D- 17142 APD .
[42 ] Cf Account of the journey of 28 -VI 1- VII- 1940 , AGP, D- 17140 APD .
[43 ] See Diary of the center of Rincon , entry of 23-XII- 1940 : Valladolid , AGP, D- 17143 APD.
[44 ] Cf Account of the journey of 30 -XII- 1939 , AGP, APD D- 19115 ; Journey 2 31 -III -IV1940 , AGP, and AGP D-15204/11 APD , APD T- 16858 ; Account of the journey of 12-13 - V 1940 , AGP, APD D-15204/15 ; Account of the journey of 28 -VI VII- 1- 1940 , AGP, APD D17140 and Account of the journey of 27 to 29 - VI- 1941 , AGP, APD D- 17141 . Account of the
journey of 20-21 -VII- 1940 , AGP, APD D- 17140 and Office of the Commissioner of the
Ministry of Public Works in the Segura River Basin , communicating the reporting of Alvaro in
that police station and taking over as third engineer (Murcia , 9- VIII- 1941) , AGP, D- APD
6147-9 . Journey of 5-19 -IX- 1939 : cf. Diary Cubil center , Valencia, entry ofs 5 -IX- 1939 and
IX- 20 - 1939 : AGP, APD D- 17129 ; Journey of 31-XII - 1939 5 -I- 1940 , Diary of Cubil ,
Valencia , entry for 31-XII-1939 : AGP, APD D- 17129 and Diary of downtown Santa Isabel /
Jenner , entry 5-I- 1940 : AGP, APD D- 17130 ; Account of the journey of 2-7 -IV- 1940 , AGP,
RHF D- 15204/1 and Cubil Diary , Valencia, entry 7 -IV- 1940 : AGP, APD D- 17129 ; Journey of
18-20 -VII- 1940 , Diary of Cubil , Valencia, entry of 19-VII-1940 : AGP, APD D- 17142 journey
and 5-9 -XII- 1940 , Diary of Samaniego , Valencia, entries 5 and 9 -XII- 1940 : AGP, APD D17144 . Account of the journey of 27-29 -I- 1940 , AGP, RHF D- 15204/5 ; Journey 1 to 2 -IV1940 , AGP, RHF D-15204/13 ; Account of the journey of 8-9 -VI- 1940 , AGP, RHF D15204/18 ; Journey of 23-XII- 1940 , Diary of the center of Rincon , Valladolid, entry 23 -XII1940 : AGP, APD D- 17143 . Account of the journey of 25 -II- 1940 , AGP, APD D- 17134.
Account of the journey of 28-29 -XII- 1939 , AGP, D- 19115 APD ; Account of the journey of
18-21 -II- 1940 , AGP, APD D- 17133 ; Account of the journey of 25-26 -II- 1940 , AGP, APD D17134 ; Account of the journey of 3 -III- 1940 , AGP, D- 17135 APD ; Account of the journey of
29-30 -III- 1940 , AGP, APD D-15204/10 ; Account of the journey of 27 29 -IV- 1940 , APD D17137 ; Account of the journey of 11 - V - 1940 , AGP, RHF D-15204/14 ; Account of the
journey of 14-15 - V - 1940 , AGP, RHF D- 15204 / 16 Diary of downtown Zaragoza , AGP,
APD D- 17138 ; Account of the journey of 2 29 -VIII -IX- 1940 , Diary of Jenner , AGP, APD D17131 Account of the journey of 20-30 -VI- 1941 , AGP, D- 17141 APD .

149

[45 ] Testimony of Jos Luis Mzquiz , AGP, APD T- 17519 , p. 14 .

[46 ] Testimony of Amadeo de Fuenmayor Champn ( AGP, APD S -2024 ) .
[47 ] Testimony of Francisco Ponz Piedrafita , AGP, APD T -0755 , p. 10.
[48 ] Cf Account of the journey of 8 to 9 -VI- 1940 , AGP, RHF D-15204/18 .
[49 ] Testimony of Francisco Ponz Piedrafita , AGP, APD T -0755 , p. 10.
[ 50] Years later, he would begin the work of Opus Dei in Colombia .
[51 ] Testimony of Teodoro Ruiz Jusu , AGP, APD T -0433 , p. Two .
[52 ] Over the years, would be regional vicar of Spain .
[53 ] Testimony of Florencio Sanchez Bella , AGP, APD T- 15512 , p. Three .
[54 ] See Testimony of Alberto River Taboada , AGP, APD T- 15743 , p. Two .
[55 ] See Testimony of John the Baptist Torello , AGP, APD T- 16269 , p. Two .
[56 ] See Testimony of Rafael Termes Carrer , AGP, APD T- 1051, p. 1.
[57 ] Cf Vazquez de Prada , A. , The Founder of Opus Dei , vol. II , op. cit. , pp . 417-427 .
[58 ] Del Portillo, , Account of the journey of 28 -VI 1- VII- 1940 , AGP, D- 17140 APD and
Diary Jenner , ENTRIES OF 1 -VII -40 : AGP, D- 17131 APD .
[59 ] "The Father has appointed to each one his work ( ... ) , and I [ take care ] of the General
Secretariat of the Development and Administration " ( Diary Santa Isabel / Jenner, entry of 10-X
-1939 : AGP, D- 17130 APD ) . The legal status of Opus Dei in those years : cf. Fuenmayor , A.
Gomez -Iglesias, V. , Illanes , JL, The Canonical Path of Opus Dei , op. cit. , Chapter 3 .
[60 ] Testimony of Andrs Aterido Caadilla , AGP, APD T- 0678 , p. 11. For his part, Jos Luis
Mzquiz has written : " It must have been around 1940 , ( ... ) when our Father said in his room
in the Jenner Residence (...): Before I was thinking of ( he told me the name), but now I see
clearly that the one whom the Lord wanted to help me is Alvaro'"( Testimony of Jos Luis
Mzquiz , AGP, APD T- 17519 , p. 21-22).
[61 ] For example , in April 1940 , St. Josemara wrote: " The clergy of Valencia, Avila, Leon and
Pamplona are asking me for retreats. If I could, I would refuse. I am often not at home!
(Vazquez de Prada , A. , The Founder of Opus Dei , vol. II , op. Cit. , P. 596).
[62 ] See ibid. , Pp . 723-732 .
[63 ] Testimony of Jos Luis Mzquiz , AGP, APD T- 17519 , p. 23 .
[64 ] See Diary of Santa Isabel / Jenner, entry of 10-X - 1939 : AGP, D- 17130 APD .

150

[65 ] "The Father, J. Manuel , lvaro and Rafael went to see some houses for the future
residence [ Valencia ] " ( Diary of Cubil , Valencia , entry 4-I - 1940 : AGP, D- 17129 APD ) .
"We have seen a house in Martinez Campos ( ... ) . We went to see it - Chiqui , Alvaro and I " (
Diary of Jenner, entry of 24 -IV- 1940 AGP, D- 17131 APD ) . " After lunch Miguel and I [Pedro
Casciaro ] went with Alvaro to the House of Studies to see the works. We specify the color of
the paint in several rooms and showers , bathrooms and toilets "( Diary of downtown Martinez
Campos , entry 7- VIII- 1940 AGP, D- 17146 APD ) .
[66 ] The centers in Madrid were : Jenner, Martnez Campos, Lagasca, Marqus de Urquijo and
Villanueva. These last two were installed respectively in June and September 1941 (see Diary
of Marqus de Urquijo , AGP, D- 17154 APD and Diary of Villanueva , AGP, D- 17153 APD ) .
[67 ] Del Portillo, . , Letter to St. Josemara , AGP, C- 401029 APD .
[68 ] The mother and siblings of the Founder, who continued to live in Martinez Campos also
moved to this house, although he often went to Lagasca to discuss things with lvaro: "Late in
the morning Father came home for a while to speak to lvaro "( Diary of Lagasca, entry of 14 XI- 1940 : AGP, D- 17132 APD ) .
[69 ] See Testimony of Francisco Ponz Piedrafita , AGP, APD T -0755 , p. 11.
[70 ] Diary of Santa Isabel / Jenner, entry 5 -X- 1939 : AGP, D- 17130 APD .
[71 ] Diary of Marqus de Urquijo, entry 5 -X- 1941 : AGP, D- 17154 APD .
[72 ] See Diary of Santa Isabel / Jenner, entries of 17 and 18 -XI- 1939 : AGP, D- 17130 APD .
[73 ] Ibid. , Entry 11 -XII- 1939.
[74 ] Ibid. , Entry 10 -II- 1940.
[75 ] Diary of Lagasca, entry of 22 -I- 1941 : AGP, D- 17132 APD .
[76 ] Ibid. , ENTRIES OF 5 -III- 1941.
[77 ] See Testimony of Teodoro Ruiz Jusu , AGP, APD T -0433 , p. April .
[78 ] Testimony of Francisco Ponz Piedrafita , AGP, APD T -0755 , pp . 1-2 .
[79 ] Ibid. , P. 14 .
[80 ] Testimony of Jos Mara Ramrez Casciaro , AGP, APD T- 0961 , p. Three .
[81 ] The affectionate nickname by which one of their teachers was known among the students
of the School of Engineers.
[82 ] Del Portillo, . , Notepad , 1940/1941 , AGP, D- 17062 APD .
[83 ] Cf Vazquez de Prada , A. , The Founder of Opus Dei , vol. I, op. cit. , p. 500, where the
episode is narrated in detail.
151

[84 ] St. Josemara , Letter 25 -IX- 1941 , cited in Del Portillo, . , Interview on the Founder of
Opus Dei ... , op. cit. , pp . 190-191 .
[85 ] See Testimony of Bishop Javier Echevarra Rodrguez , AGP, APD T- 19544 , p. 29-30 .
[86 ] Testimony of Bishop Javier Echevarra Rodrguez , AGP, APD T- 19544 , p. 29-30 .
[87 ] Testimony of Jos Mara Ramrez Casciaro , AGP, APD T- 0961 , p. Two .
[88 ] This refers to the book of the Servant of God, Francisca Javiera del Valle, Decenary of the
Holy Spirit , written as a prayer book with a consideration, a prayer and a purpose for each of
the ten days from Ascension to Pentecost. It helps to understand and deal with the Holy Spirit. It
is a simple yet profound and pious work .
[89 ] Chautard , J. B. , L' me de tout apostolat . The author , a Trappist monk , makes one see
the need for the inner life for effective apostolic activity.
[90 ] St. Therese of the Child Jesus (or De Lisieux ) , Histoire d'une me . The autobiography of
this well-known doctor of the Church consists of two parts : the first , mostly external events are
narrated , the second relates more directly her inner experience . It teaches the "life of spiritual
childhood " and helps simplify spiritual struggle and teach the value of small details.
[91 ] Vasconcelos , B. , The Mass and the inner life is a short treatise , which helps one see the
importance of the Holy Sacrifice in the Christian life .
[92 ] Testimony of Jos Luis Mzquiz , AGP, APD T- 17519 , p. 9 bis and tris .
[93 ] " lvaro has given the class of St. Raphael " ( Diary of Santa Isabel / Jenner, entry of 30 XI- 1939 : AGP, D- 17130 APD ) . "lvaro has had the brief circle with the new fellows" ( ibid.,
note 25 -I- 1940). Notes that occur weekly in the Diary of Jenner , AGP, D- 17131 APD and in
the Diary of Martinez Campos, AGP, D- 17146 APD and the Diary of Lagasca , AGP, D- 17132
APD.
[94 ] Testimony of Francisco Ponz Piedrafita , AGP, APD T -0755 , p. May .
[ 95 ] Diary of Rincon , Valladolid, entry 23 -XII- 1940 : AGP, D- 17143 APD .
[96 ] Del Portillo, . , Letter to Salvador Senent , AGP, C- 391102 APD .
[97 ] Del Portillo, . , Letter to some members of Opus Dei residing in Barcelona, AGP, C400422 APD .
[98 ] Cf Del Portillo, . Letters for the academic year 1939-40 in AGP, APD -39 C -40.
[99 ] Del Portillo, . , Letter to Joseph Orlandis Rovira , AGP, C- 390927 APD .
[100 ] Del Portillo, . , Letter to Alberto Sols Garcia , AGP, C- 390929 APD .
[101 ] Del Portillo, . , Letter to Joseph Orlandis Rovira , AGP, C- 391215 APD .
152

[102 ] Del Portillo, . , Letter to some members of Opus Dei residing in Barcelona, AGP, C410312 APD .
[103 ] Del Portillo, . , Interview on the Founder of Opus Dei ... , op. cit. , pp . 117-118 .
[104 ] Postulation for the Cause of Beatification and Canonization of the Servant of God
Josemaria Escriva de Balaguer , priest, founder of Opus Dei , Articles of the Postulator , Rome,
1979 , n . 127 .
[105 ] "Almost always, the source of these problems seemed to be some religious who did not
hesitate to spread suspicion and mistrust: they did it from the confessional or by visiting families
to warn them. More than once the Father had to personally intervene to remedy the falsehoods
spread in homes : At the beginning of the Work , thirty-odd years ago , some outraged parents
came to me [St. Josemara]: because there was a smear campaign led by a certain religious ,
whom I love very much , and these poor families were influenced . I was then a young priest not even forty years old, and I let them talk. When they had finished, I said to them: with the
information that you have, I would think like you. So we agree. I will say more: there would be
three of us who would agree: The devil, you and I! Then I tried to clarify things and from then on
we became very good friends'"( Del Portillo, . , Interview on the Founder of Opus Dei ... , op.
Cit. , Pp . 119-120 ) .
[106 ] Ibid.
[107 ] See Testimony of Rafael Termes Carrer , AGP, APD T- 1051, p. Two . A more detailed
discussion of these events , in Vzquez de Prada , A. , The Founder of Opus Dei , vol. II , op.
cit. , pp . 538-553 .
[108 ] Cf Bernal , S., Souvenir Alvaro del Portillo , op. cit. , p. 76 .
[109 ] Some of the efforts undertaken to defend Opus Dei and its founder , and in which one can
see these traits were collected from his own writings (see "Account of a visit to Juan Jos
Meadow, court of Freemasonry "in AGP, D- 19151 APD ; "Account of a visit to Colegio del Pilar
"in AGP, D- 19161 APD ) .
[110 ] See Testimony Eliodors Gil Ribera , AGP, APD T -1004 , p. Two . Among the testimonies
gathered we would highlight the one of Cardinal Angel Suqua then a seminarian (26- II- 1942 ),
of Bishop Santos Moro , Bishop of Avila , who participated in the retreat in the first week of July
1940 , the Rev. William Maran (26- II- 1942 ) of Bishop Antonio Knee , Vicar General of the
diocese of Valencia (21- XI- 1941 ), the Rev. Duke Baldomero Jimenez (14- XI- 1941 ), the Rev.
Antonio Perez, spiritual director of the seminary of Avila ( 25 -I- 1942 ), the Rev. Gumersindo
Fernndez Garca de Len , who participated in retreat 1 to August 9, 1940 , the Rev. Joaquin
Palacio Mestre , who attended the retreat for students in the major seminary in Valencia 2 to
November 8, 1940 ( cf. Josemaria Escriva. Annex n . 1 to Articoli del Postulatore . Fame in
Santit di vita , Rome 1979 , p. 363-377 ) .

153

[111 ] The approval document was dated March 19 , feast of St. Joseph, as a loving detail of
Don Leopoldo to Saint Josemara; but the news was given on the 24th , then the feast of the
Archangel Gabriel.
[112 ] Cf Fuenmayor , A. Gomez -Iglesias, V. , Illanes , JL, The Canonical Path of Opus Dei ,
op.cit. , Chap. Three .
[113 ] Testimony of Francisco Ponz Piedrafita , AGP, APD T -0755 , p. 16 .
[114 ] Cf Vazquez de Prada , A. , The Founder of Opus Dei , vol. II , op. cit. , p. 434 .
[115 ] See Testimony of Bishop Javier Echevarra Rodrguez , AGP, APD T- 19544 , p. 769770.
[116 ] Cf Vazquez de Prada , A. , The Founder of Opus Dei , vol. II , op. cit. , pp . 509-522. " On
one occasion , Fray Jos Lpez Ortiz, Augustinian , who later became Bishop of Tuy -Vigo ,
Spain and Archbishop of military , and who was then the ordinary confessor of our residence in
Madrid Diego de Len, gave the Father a copy of a "confidential dossier" on the Work and
Founder: information services of the Falange had been sent to local authorities, and a trusted
person gave them to Lpez Ortiz provided. That document brimming with atrocious calumnies
meant the beginning of another smear campaign against the Founder. It collected all the
slanders reported previously. I attended the interview and confirmed Fray Jose gave us: "When
Josemara finished reading, seeing my sorrow,he laughed and said with heroic humility : Do not
worry , Pepe, because everything they say here, thank God , is false : but if they become better
acquainted with me, they would have said honestly much worse because I am only a poor
sinner who loves Jesus Christ dearly . And instead of breaking that string of insults, he returned
the papers so that to my friend could leave them in the ministry of the Falange, from where he
had taken: take it, he told me, and give it to that friend of yours, so you can leave it in place, and
then they did not pursue him.'"(Del Portillo, ., Interview on the Founder of Opus Dei , op. cit.
, p. 118-119 ) .
[117 ] The complaint was unsuccessful , for obvious reasons, but it continued to pose a risk cf.
ibid . , p . 512 .
[118 ] Bernal , S., Souvenir Alvaro del Portillo , op. cit. , p. 81 .
[119 ] Ibid.
[120 ] We can appreciate a good example of this deference in the Narration of a conversation
with His Excellency the Reverend Bishop Eijo y Garay, AGP , D- 19166 APD .
[121 ] Cf Diary of Santa Isabel / Jenner, entry of 17 -X- 1939 : AGP, D- 17130 APD .
[122 ] Cf Account of a conversation with HE Bishop Marcelino Olaechea , AGP , D- 18758 APD
[ 123] In 1950, Jos Mara Garca Lahiguera was Auxiliary Bishop of Madrid , from 1964 to 1969
, Bishop of Huelva, from 1969 to 1978 and Archbishop of Valencia. His Cause of Canonization
is currently underway.
154

[124 ] We first visited in 1941 : cf. Account of trip to Barcelona and Zaragoza, 15-30 -VI- 1941 ,
AGP, D- 17141 APD .
[ 125 ] Cf Account of a visit of HE Archbishop Gaetano Cicognani , AGP , APD D- 18745/1 .
[126 ] Testimony of Jos Luis Mzquiz , AGP, APD T- 17519 , p. 16 .
[127 ] See ibid.
[ 128] See Testimony of Mara Teresa del Portillo y Diez de Sollano , AGP, APD T-1000 , pp . 910.
[129 ] See Testimony of Carlos del Portillo y Diez de Sollano , AGP, APD T -0609 , pp . 21-22.
[130 ] See ibid.
[131 ] Testimony of Mara Teresa del Portillo y Diez de Sollano , AGP, APD T-1000 , pp . 8-9 .
[132 ] Testimony of Pilar del Portillo y Diez de Sollano , AGP, APD T -0138 , p. 29 .
[133 ] Ibid.

155

Chapter 8: Preparation for the

priesthood
1.
2.
3.
4.

Ecclesiastical studies
The first trip to Rome
Finishing the Theology degree and Doctorate in History
A furrow of deepening fidelity

In 1941, the apostolic work of Opus Dei was already quite developed in Valencia, Valladolid and
Barcelona and was growing fast in Zaragoza, Granada, Bilbao, Seville and Santiago. As well,
the demonstrations of appreciation of bishops and other ecclesiastics grew steadily [134]. The
Work was walking, in the Founders own words, "at Gods pace." [135] The growing number of
faithful of Opus Dei and the amount of work with souls required the presence of priests formed
in its spirit. St. Josemara had already written in the 1930s that these priests would come from
the lay members of Opus Dei, but as yet he had not found the most appropriate juridical
arrangement for their ordination as provided by the Code of Canon Law then in force [136].
The Founder studied many possibilities
without finding any that was satisfactory.
He prayed much and got others to pray;
he also offered generous mortifications for
this intention. Meanwhile, certain that the
Lord would provide the lights needed to
solve the problem, he made
arrangements for some of his children to
begin ecclesiastical studies required for
future priestly ordination. [137] The first
Figure 50: St. Josemaria with the first three laymen in Opus Dei who
became priests. This photo was taken a few days before their
ordination. Photo credits: opusdei.org

three to do so were all engineers: Alvaro

del Portillo, Jos Mara Hernndez
Garnica, and Jos Luis Mzquiz.

1. Ecclesiastical studies
Bishop Eijo y Garay, bishop of Madrid, welcomed with joy the news of the possible future
ordination. He once recounted that when Alvaro came to tell him about this development, with a
lot of confidence in their friendship, he had asked: Alvaro, do you realize that you are about to
lose your personality? Right now, you are a prestigious engineer; afterwards you're going to be
just one more priest. And he was edified at the response he heard: My Lord Bishop, I have
given my personality many years ago to Jesus Christ. [138]
For St. Josemara, the urgent need for priests was no excuse to lessen the seriousness and
depth of philosophical and theological studies that he wanted and required his sons to undergo
prior to ordination. [139] It was clear that they had to finish their ecclesiastical studies with the
156

same, or even greater, effort than that with which they did their civil degrees. In 1976, Bishop
del Portillo explained: "How paternally our Founder prepared us, the first three of his sons who
were to become priests!" [140]. "We worked hard, as we had seen our Father do. We were
working professionally to earn our living and were helping push apostolic activities, making
those weekly trips all over Spain, looking for vocations. On top of those, Jose Maria, Jose Luis,
and I were studying and preparing for exams. With the privilege granted by the Bishop of
Madrid, we were taking examinations in the Seminary, but studying outside, without being
seminarians. So we did five years of Latin in one sitting - as all three of us already knew Latin;
then the two courses in philosophy, and we moved on to theology. But as I was saying, we had
to put in a lot into our professional work, go from one place to another, and help the Father in
the governance of the Work. So, sometimes, we said we hid ourselves to spend ten or fifteen
days studying intensely."[141]
St. Josemara listed five reasons that his children should receive careful training for the priestly
ministry. He said:
"Second. If our priests do not have a deep theological training, they would be useless for the
specific apostolate of Opus Dei.
Third. The members of the Work do their civil studies very well, and not putting the same
intensity into their ecclesiastical studies would be to destroy the Works spirit.
Fourth. There are many people who have a lot of affection for us, and they should see how the
priests of the Work are well prepared.
Fifth. Nor are people lacking who look upon us with less affection, and it is only right that they
all of them see, as well, the seriousness and soundness of our work.
"And first. I might die any day, and I have to give an account to God." [142]
It would take nearly three years before they could be ordained. It is worth remembering that
during the 1939-1940 and 1940-1941 academic years, lvaro, thanks to his intellectual
qualities, his ability to work well, and his spirit of sacrifice to make the best use of time, had
managed to complete three years of Civil Engineering (the most demanding university degree at
the time) [143], making them compatible with other highly demanding responsibilities.
However, to complete his ecclesiastical studies, he spent more years (a year more) than those
he took to finish Civil Engineering, and many more hours of study. In this sense, the assertion of
the priest and professor Amadeo de Fuenmayor is revealing: "I can say that I hardly saw him
spend time on engineering matters. This is not to say that he did not study them. His record
speaks for itself in this regard. What I conclude from not seeing him study, is that the time he
spent to study for his civil degree were taken from wherever else except from the time he had
to spend for helping St. Josemaria in the governance of the Work or apostolate. (...) As I said I
dont remember having seen him study his engineering subjects, and yet, I have to affirm as
well that I have witnessed the study and dedication he poured into his theology subjects in the
years before ordination." [144]

157

Another manifestation of the commitment that the first three members of Opus Dei put to the
preparation for their ordination, was that from October 1941 they began to "shut themselves" in
places near Madrid, such as El Escorial or Torrelodones, dedicating themselves solely to study,
spending between eight and nine hours a day, for entire weeks [145].
The curriculum of the Madrid Seminary was divided into three parts: the Humanities or Classics,
Philosophy, and Theology. The first two - Humanities and Philosophy - were equivalent to the
high school of the civil school system. In fact, the existing rules on ecclesiastical studies made
provisions that "the entire half of ones ecclesiastical studies could be easily substituted by a
Bachelors degree from the Institutes of the State. [146]
Ecclesiastical studies put much emphasis on Latin and Philosophy. Alvaro, who studied in a
very good high school and had a first-rate university education, completed these courses in less
than a year. In those days, it was not uncommon to see a "revalidista" (a student who was not
required to attend classes but only appeared for the final exams) in the Madrid seminary. To this
category belonged those who did their priestly studies when they were already mature, and
simply had to "give proof" (i.e. revalida) of their knowledge of Latin obtained from their civil
studies [147].
In early 1942, the plan of formation for Holy Orders that St Josemaria had in mind was
implemented in full with the authorization and encouragement of the Bishop of Madrid. Don
Leopoldo had approved the arrangement that they would take their examinations at the
seminary but not attend classes there [148]. He likewise appointed Fr. Jos Mara Bueno
Monreal, future Archbishop of Seville and Cardinal, as director of the team of professors
responsible for giving classes [149]. At the time, Bueno Monreal taught Moral Theology at the
Seminary, served as prosecutor in the ecclesiastical court of Madrid, and was a teacher at the
School of Journalism at the Complutense University. He was a great friend of St. Josemara.
Two other priests of the Madrid archdiocese, Fr. Abundio Garca Romn and Fr. Joaqun
Hernndez Blzquez completed the team of philosophy professors [150]. One might also cite
Fr. Maximo Yurramendi, who was part of the examination boards of the seminary and later
appointed Bishop of Ciudad Rodrigo. [151]
Fr. Joaquin Blazquez was also secretary of the "Francisco Surez Institute" (of theology), and
part of the Higher Council for Scientific Research. Meanwhile, Fr. Abundio Garcia, whose
process of canonization is ongoing, developed, alongside his teaching at the seminary, an
intense activity of spiritual direction, preaching retreats and collaborating in the activities of a
renewed and thriving Catholic Action. Years later he would found the Hermandades del Trabajo
(literally, Brotherhoods of Work) that swept Spain and Latin America, that sought to dignify the
condition of workers and craftsmen. [152]
As Bishop Eijo y Garay had indicated, Alvaro first took the examination for Latin. When he
studied this subject in high school, he had received the grade of outstanding. Now, he
received the same grade: in June 1942, he took the first four tests for all of which he received
the grade of outstanding [153]. He had acquired a competence for this language, and it would
later be very evident during his years working in the Roman Curia. [154]
158

Having passed the Humanities, he now turned his attention to Philosophy. The three future
priests discussed these subjects with interest, not limiting themselves to study only the notes
taken in class; on the contrary, encouraged by St. Josemara, they busied themselves in
reading and assimilating the recommended bibliography. In a letter of those months, Alvaro
wrote: "I just ordered by phone, books of philosophy in Latin..." [155]. And in another, also
directed to the Bishop of Madrid, he noted, "Thank God, we have to work hard, the teachers and
we are happy as a lark, because the study is the way to the End." [156]
From June 3 to 19, lvaro,
Jos Mara, and Jos Luis
secluded themselves in El
Escorial to finalize the
preparation of the exams on
the first philosophy subjects
[157]. In a letter to St.
Josemara, written at the time,
Alvaro mentioned their
schedule: "To make good use
of time, we have a very tight
schedule : we wake up late, at
7; we go to mass at 8, in the
monastery, and right after we
get back 8:45 we get down
to study. Alberto [158] goes to
Figure 51: El Escorial was, at once, a monastery and a Spanish royal palace.
Mass even later and when he
Originally a property of the Hieronymite monks, it is now a monastery of the
returns later - at 10 we eat
Order of Saint Augustine (Wikipedia). Photo credits: Gulliveria (Wikimedia
breakfast in the room of Chiqui
comMsgr.)
and me [159]: there were no
more single rooms. So, while eating breakfast together, we all get to chat a bit. As soon as we
finish breakfast we continue studying until two o'clock, the time when Alberto comes and we all
go to the dining room. At 2:45 or so, until 3 Chiqui and I do the spiritual reading and the 1st part
of the Rosary, while Alberto rests. From 3 to 6 we study and by then Alberto picks us up for a
tour: the Visit to the Blessed Sacrament, the prayer done by all three of us together in the field
and then one part of the rosary on the way back. At 8 we are again studying, until 9; we eat
supper, do the 3rd part of the Rosary, the commentary of the Gospel and prayers of the Work,
and about 11 we go to bed. In all we get to study for about 9 hours." [160]
On June 20, Alvaro took the Philosophy exams for which he received the grade of "Notable"
[161]: but his nerves had given him some slight trouble. [162]
From 1941-1943, lvaro also suffered some health problems. [163] In the diaries of the centers,
entries such as the following would appear with some frequency: "lvaro woke up at a later
time today because of hypoglycemia. He cannot put up his legs. This has been so for many
days." [164] "lvaro rose late today because he had an attack of hypoglycemia." [165] "Alvaro
continues to have fever and is in bed. The doors of the oratory and his room had to be opened
159

during the Mass so he could attend it." [166] "Alvaro is taking sulfonamides, and the fever
disappears. They have done a blood count."[167] "Alvaro, is trying to carry on normally, but its
clear hes is suffering a lot." [168]
Certainly, his sickness did not prevent him from carrying out his duties, but they demanded from
him a greater spirit of sacrifice and supernatural outlook. The attitude with which he faced
difficulties is reflected in a letter addressed to one sick member of Opus Dei in November 1941:
"You're a lucky man. With these physical discomforts that the sickness is bringing you, perhaps
you have a lot to offer the Lord more than others. And since with his grace and your efforts you
will never lose your supernatural outlook, pain becomes a constant source of good for your soul
and for the Work."[169]
In fact, the rhythm of his daily schedule was very intense. Bishop Echevarria, Alvaros
successor as head of Opus Dei, has noted that "he spent all the time necessary for his
ecclesiastical studies, taking full advantage of time and the few minutes in between one job and
another. (...) All three had a very clear understanding of what the Founder of Opus Dei repeated
with emphasis, in season and out, that they should prepare themselves thoroughly, thinking not
only of the need to nourish their interior life with doctrine, but also to eventually exercise the
priestly ministry properly, keeping in mind that many people had their eyes on them." [170]
In February 1943, the three candidates for the priesthood were locked up again to give the final
push to the preparation for the final examinations for philosophy and for the first in moral
theology. Once again, we have a letter from lvaro to St. Josemaria, talking about those days:
"Dearest Father: its six in the afternoon and we have been working for eight hours. We need to
get some rest, which is a great opportunity to drop you a line (...). You can imagine that we
remember you and with what joy we offer our hours of study and everything else for you and for
the entire Work. It's great to be so close to the others, to the Work and to the Church. Our
studies are nearing completion: tomorrow night we will be given the first round of exams and
then, it seems, we could review for the next for some four or five days. [171]
This time, the tests took place during the months of March and May 1943, and drew in for
lvaro three marks of outstanding and two noteworthy. [172] Bishop Garcia Lahiguera
remembered the first phase of studies with these words: "They got extraordinary results, and the
teachers were amazed at their ability and achievement; but I was hardly surprised, considering
the intellectual level demanded by their civil studies and their dedication to study supported by
the untiring zeal of the Father." [173]

2. The first trip to Rome

Meanwhile, on February 14, 1943, during the celebration of Holy Mass, St. Josemara finally
received the light regarding the desired legal solution that would allow the ordination of lay
members of Opus Dei: the Priestly Society of the Holy Cross [174]. In summary, it was going to
be a Society of Common Life, without vows, and as provided in the Code of Canon Law of
1917, a small portion of the Opus Dei, which would include priests and some laymen preparing
160

for the priesthood. The priests would be ordained ad titulum Societatis, i.e. to meet the pastoral
apostolic needs of the Work.
The Founder knew that this would not be the final formula, but at that time it was the least
inadequate and, above all, the only viable solution [175]. There were at least two problems in
this legal configuration. First, the relationship established between the Priestly Society of the
Holy Cross and Opus Dei did not reflect the reality of the pastoral phenomenon, as Opus Dei
might seem, as St. Josemara wrote, "a portion of the Priestly Society of Holy Cross, when the
reality is that the Priestly Society of the Holy Cross is only a small part of the Work."[176] In
addition, although in the legal texts the Founder would make sure to emphasize that the
members of Opus Dei were not religious, "the characteristics of Societies of Common Life make
them in fact closer to religious congregations, and therefore, the use of this formula could be
misleading. Aware of the problem, the Founder took all possible steps to mark out the
distinctions." [177]
On February 15, St. Josemara visited El Escorial and
had a long conversation with Alvaro to tell him the
solution he had just seen. Jos Luis Mzquiz recalls
that "he entered the room of Jos Mara Hernndez
Garnica and me where we three were studying, and
said with assurance it will be called Priestly Society of
the Holy Cross, and added: Alvaro will have to come
with me to Madrid to work on a few things. You two
keep on studying and when Alvaro returns, you put
him up to speed (with your studies)." [178]
The corresponding proposals were then presented
soon after to the Bishop of Madrid who, in turn,
decided to immediately request for the nihil obstat
from the Holy See for the diocesan erection of the
Priestly Society of the Holy Cross. Alvaro del Portillo,
Secretary General of Opus Dei, would go to Rome to
present the request to the Roman Curia. [179]

Figure 52: During Mass at the women's center of

Opus Dei, he was shown the seal of Opus Dei and
of the Priestly Society of the Holy Cross: a cross
embracing the world. He was also shown the
juridical solution to put the two together. The
priests would be part of a society united to Opus
Dei, but the diocesan priests would continue to be
priests of their dioceses, and thus there will be no
conflict with the bishops (Wikipedia). Photo
credits: Wikimedia commons

Those were times of war in Europe. In early February

the Germans had surrendered at Stalingrad. In the
middle of the month, the Axis forces launched a
counteroffensive in North Africa but were roundly
defeat, and 275,000 German soldiers surrendered in Tunisia: Afrika Korps was destroyed. On
July 9, the Allies landed in Sicily; on the 25th of that month, and Mussolini was deposed by the
Fascist Grand Council; on September 3, Italy surrendered. British planes were bombing military
installations and main roads within the continent more and more frequently. Tension was very
high and European skies were not safe. With this situation, a plane ride to Italy was clearly not
without its risks.

161

lvaro flew to the Eternal City on May 25, 1943. [180] Jos Orlandis, who at that time was in
Rome for business, has written that the flight "was not without excitement and danger. The
airliner - Italian and therefore "of the enemy" - was above Sardinia when an air to sea battle
erupted between British bomber squadrons and a fleet of Axis ships sailing at sea. The pilot of
the civil aircraft skillfully managed to escape the encounter and landed safely in Rome, but a
good number of passengers could not help but be terrified by the threat of being shot down."
[181]
Alvaro, however, never lost his peace. Using
an argument simple but steeped in faith
which he made himself, he reasoned: "I'm on a
mission that God wants and, therefore, nothing
untoward can happen" [182]. But the rest of the
passengers did not have that same confidence,
and spent the rest of the flight in terror. In the
cockpit, there were actors from an Italian
theater company, which gave performances in
Spain. (...) Everyone in the group began to cry
mamma mia c' molto pericolo, affoghiamo
tutti! (Mother of mine! We are in great danger;
we will all drown!)" [183].
Upon landing at the airport of Rome, then
called Aeroporto Littorio, Alvaro had to undergo
a medical examination, as in Madrid there was
a typhus epidemic, and the Italian authorities
wanted to ensure that no passenger brought in
the infection.

Figure 53: Pius XII received Alvaro in audience, as well as

other members of the Work in Rome. Pope Pius XII (born
Eugenio Pacelli) was declared Venerable by Pope Benedict
XVI in December 2009. Photo credits: Historian 1990
(Wikimedia commons)

Immediately, he carried out his purpose. On

June 4, he was received in private audience by
Pope Pius XII, to whom he fully explained the
nature of Opus Dei and its apostolates. [184]
lvaro remembered this first meeting with the
Pope for the rest of his life, because it fulfilled
one of his greatest desires: videre Petrum (to

see Peter) [185].

Jose Orlandis relates several anecdotes about that interview with Pius XII. [186] They had
planned to go to the Vatican in a carrozzella, a typical Roman horse car, but finding none after
some time of waiting, they had to take a tram so as not to be late. lvaro was dressed in his
Civil Engineering uniform [187], and they heard one passenger say to another: "Well isnt that
amazing - so young and already Admiral." The navy suit with shoulder pads and the decorative
medals that adorned the jacket led to this confusion.

162

The Swiss Guards who were on duty at the Bronze Door

likewise mistook Alvaro for an important military dignitary.
Upon seeing him arrive, they formed a reception line and the
head gave the order to salute him. Alvaro, perhaps recalling
his days as an officer during the period of Spanish civil war,
confidently acknowledged the salute, reviewed the troops, and
kept going very naturally.
The audience was very cordial. Pius XII received him with
great affection, and listened with interest to his explanations of
Opus Dei and the need to find a canonical solution for
incardinated priests. He also spoke of his ordination and
handed a donation of 50,000 lire, which at that time was a
generous amount, taking into account the shortage of means
that the faithful the Work were experiencing. Orlandis states
that the Pope was impressed by the personality of the civil
engineer and he wrote: "We learned later through two prelates
to whom the Pope spoke about that interview: Cardinal
Tedeschini and Monsignor Montini." [188]
He was also received by Cardinal Luigi Maglione, who was the
Secretary of State. A testimony about that conversation was
written by lvaro himself: "In the explanation on the Work I
gave to Cardinal Maglione, I used words and phrases found in
the texts of our Constitutions. I did this to be more concise and out of respect for our Father.
And once the Cardinal stopped me to say, "Thats from your Constitutions." Afterwards, he kept
on making the same observations. And I exclaimed: "Your Eminence, you know our
Constitutions better than me!" And the Cardinal Secretary replied, "As they said that Opus Dei
wanted to destroy the Church, we have studied them personally the Holy Father and I.'" [189]
Figure 54: Alvaro in his military uniform.
Photo credits: Saxum: Remembering
Alvaro del Portillo

He also met other ecclesiastics who would later become his friends: Archbishop Giovanni
Battista Montini, Substitute of the Secretariat of State, and future Paul VI; Bishop Alfredo
Ottaviani , Advisor of the Congregation of the Holy Office; Cardinal Vincenzo Lapuma, Prefect of
the Congregation for Religious; Cardinal Giuseppe Pizzardo, Prefect of the Congregation for
Seminaries and Universities; Cardinal Federico Tedeschini, former Nuncio in Spain; and Bishop
Ernesto Ruffini, Secretary of the Congregation for Seminaries and Universities [190].
Orlandis also commented: "Those men in the Roman Curia, hardened by a long life of service to
the Church, listened to Alvaro del Portillo with deep respect and interest precisely because their
long experience allowed them to grasp in all their depth, both the human and supernatural
qualities of Alvaro, as well as the significance of the newness that he expounded to them for
the future of the Church and the world." [191]
The pace of work that Alvaro imposed on himself during those days in Rome is reflected in a
letter he wrote to St. Josemaria, on June 13, twenty days since he arrived: "Very dear Father, I
am going to summarize our life here since Paco [192] left last Tuesday. To this day I could not
163

devote some time to see even a little of Rome; I have only been at the tomb of St. Peter a few
times, but I have not yet gone to St. Paul or St. John, or the catacombs. On Tuesday morning I
went with Salvador to the Coliseum: that was impressive." [193]
He carried on his work in the midst of the usual health problems that appeared, as if right on
cue, on his very arrival in the Eternal City. In the diary page corresponding to May 26, when he
had barely been twenty four hours on Italian soil, we read: "Alvaro has been dizzy since early
this morning and has only gotten worse (...), no dinner." [194] On June 6, two days after the
audience with the Pope: "lvaro can hardly walk from having feet full of sores as well as a very
bad cold; hes in bed. (...) While in bed lvaro is dictating some notes that Paco will bring with
him." [195] And the next day: "Alvaro is well from that very bad cold, but must continue to lie
down because of the bothersome strong nerve pains hes experiencing." [196]
In those weeks Salvador Canals and Joseph Orlandis also tried their best to obtain suitable
accommodations for the months that they were to live in the Italian capital: "Salvador Canals
and I told Alvaro del Portillo about our desire to extend our stay in Rome for another year. (...)
Our planned seemed all right to lvaro and he gave his consent, but on one condition: difficult
times lay ahead, war might come to Rome, and in such circumstances it was better to have a
house of our own. (...) A few days later we signed the lease for a furnished apartment." [197]
He returned to Spain on June 21, having achieved all the targets set for the trip. [198] The next
day, the Bishop of Madrid, at the formal request of St Josemaria, wrote to Cardinal Lapuma
Prefect of the Sacred Congregation for Religious, requesting the nihil obstat for the erection of
the Priestly Society of the Holy Cross. [199] Once the formalities with the competent curial office
were completed, the affirmative reply arrived dated October 11, 1943, and Bishop Eijo y Garay
erected the Society on December 8 of that year. [200] At last, the incardination of the faithful of
Opus Dei called to the priesthood was resolved.
3. Finishing the Theology degree and Doctorate in History
In point #8 of the lineamenta (translators note: a legal Church document) of Opus Dei, on which
the Holy See based the granting of its nihil obstat, one reads the following: "The priests come
from the laymen of the Society and are given their previous training within it." [201] Since that
time, members of the Work, candidates for the priesthood, had to finish their studies required for
priestly ordination within Opus Dei. Therefore, the final stage of the academic preparation of
lvaro, Jos Mara and Jos Luis was officially not carried out through the Seminary of Madrid,
although teachers of that institution continued giving classes and conducted the examinations.
Don Jos Mara Bueno Monreal continued to teach them Moral Theology. In addition, St.
Josemara augmented the teaching faculty with well-respected professors, some Spanish
teachers of the Pontifical Athenaeum in Rome who now lived in Madrid, having been prevented
by the world war to return to their universities. [202] Specifically, the Dominican fathers
Francisco Prez Muiz and Severino lvarez Menndez, both from the Angelicum, respectively
developed curriculum for Dogmatic Theology and Canon Law. Jos Luis Mzquiz wrote down
his memories of these two masters. Regarding Fr. Prez Muiz, he writes: "He explained
Dogmatic Theology to us directly with the Summa Theologica, with notes and comments he
164

used in the Angelicum," [203] and on Father lvarez Menndez: "He explained this subject to us
based on the Code with clear and very pertinent comments." [204]
Father Benito Abad Celada, OP, of the Bible Institute of Jerusalem, gave them the materials for
Scripture and biblical Greek. Fray Jos Lpez Ortiz, OSA, at that time Professor of Legal
History at the University of Madrid, and later Bishop of Tuy-Vigo and military Ordinary, was
Professor of Church History. The Benedictine Fray Justo Prez de Urbel, one of the best
liturgists in Spain at the time, gave lessons on Liturgy. Finally, one must recall that Father
Silvestre Sancho, OP, former rector of the University of Santo Tomas in Manila, had begun the
classes on Dogmatic Theology which were subsequently taken over by Fr. Prez Muiz.
St. Josemara, meanwhile, reserved for himself teaching his sons Pastoral Theology [205] and
what pertained to the manner of celebrating the Holy Mass. During these sessions he passed
on to them those details of reverence and delicacy in dealing with the Blessed Sacrament which
had grown more profoundly in his soul in a very particular manner. Jos Luis Mzquiz
remembered years later that "our Father wanted that we spend some time everyday going
through the rubrics for Holy Mass. Occasionally he came to teach or to correct some details; for
example he might give a soft knock on our hands when we didnt place them perfectly spread
above the altar. I also remember that when he taught us the rubrics of the Consecration, our
Father picked up the paten, instead of the host. It was his way of practicing refinement with our
Lord." [206]
The lessons took place in the Center of Studies in Madrid, in Lagasca Street (now the entrance
is along n. 14 Diego de Len) and, as Jos Luis Mzquiz recalled, Alvaro "always had time to
attend classes punctually and to dedicate himself to studies with a lot of intensity. [207] Alvaro
also recalled, in 1976, that "we studied many hours a day - to the point that the textbooks of the
Faculties of Theology seemed too few and we read other works to augment them. [208]
The pace was even more intense during the month of July 1943, because after the trip to Rome,
and with the granting of the nihil obstat regarding their ordination he had to help out in the
running of a new university student residence - the present Colegio Mayor Moncloa - which was
to replace the one of Jenner . St. Josemaria put great hopes in this initiative, no less because
the domestic administration was being run for the first time, by some women of Opus Dei. Upon
entrusting this task to them, he explained that this center would be the "showcase" of the Work
to many people. The new residence opened with ninety students in October of that year. [209]
In September, lvaro had to take a few days of rest, from the 14th to the 22nd, days he used to
also accompany his mother and siblings in La Granja. In those days he likewise visited and
gave renewed energy to the apostolic work of members of the Work who were doing their
military service in the vicinity of that city. [210]
During the second stage of their ecclesiastical studies, the three future priests continued their
habit of secluding themselves either in Torrelodones or El Escorial, on several occasions. [211]
In those periods they were visited by St. Josemara, who used to go with some young members
of the Work. Jos Ramn Madurga, who was one of those companions, wrote the following: "I
realized that Father had been urging them to make the necessary effort to memorize and retain
165

all the Latin phrases and quotations from Scripture that were used in the manuals of theology to
explain and demonstrate points and arguments." [212] That advice of our Father corresponded
to a precise recommendation of the disciplinary rules, curriculum, and school policies for
seminaries: Practical exercises in Latin cannot be omitted: drills, grammar reviews, recitations."
[213]
But Jos Ramn Madurga then clarifies that "this did not pose too much trouble, as the three
had exceptional memories." [214] An example is the following anecdote: "When the Founder of
Opus Dei wanted that the faithful of the Work, as a demonstration of piety, recite Psalm II on
Tuesdays, Jos Luis Mzquiz first read the Latin text, and immediately Jos Mara Hernndez
Garnica repeated it from memory, followed by lvaro who recited it starting from the last verse
to the first." [215]
Although classes were resumed as lvaro returned from Rome, tests had to be postponed until
the formal establishment of the Priestly Society of the Holy Cross. In December, they took the
exams for the fifth year of Latin [216]; in January 1944, "Fundamental Theology" [217]; and in
February, "Dogmatic Sacraments I and II" and "Moral Theology II" [218]. In all these subjects,
Alvaro scored the highest marks. [219]
Obtaining the legal framework that allowed the ordination of his children made Saint Josemaria
even more diligent in looking after their academic preparation. In March 1944, Alvaro wrote Jose
Orlandis and Salvador Canals, who remained in Rome: "The issue of our ordinations is going a
little slower than you were thinking because, with the nihil obstat already with us, the Father
prefers that we put in a few more details to complete our studies, taking advantage of the
presence of Father Muniz who can review everything with us. [220]
This concern had a pastoral intent. The Founder was already quite pleased with the
qualifications obtained by these sons of his who were candidates to the priesthood; but he
wanted their doctrinal and spiritual formation to be as exquisite as possible. He made his
daughters and sons in Opus Dei see the tremendous role that the priests were going to play in
the care and development of the apostolic works. He spoke of expansion plans that would be
possible with them, of the trips they would have to make throughout Spain and, as soon as the
world war ended, all over the world. St. Josemaria prayed a lot for the three and asked the Lord
for them always to be very holy and learned, to have a sportive young spirit, and to bring many
souls to God.
Finally, in May and June 1944, they took the last exams of Theology. Alvaro passed with the
highest marks, except in "Liturgical Song" that ended in a benemeritus [221] (translators note:
literally, deserving and, as a grade, roughly meaning competent).
The ordination was scheduled for June 25. That did not mean, however, that the end of the
academic activities of the three was on the horizon. Not so, because the Founder desired that
that all his priest sons finish a doctorate, as reflected in the following lines, Alvaro wrote in late
May: "on June 25, (we will be) priests: but we will continue attending classes until we proceed,
God willing, to Rome or to Freiburg - this is the plan of the Father for the next course."[222]

166

Finally, he would be in Rome to obtain his doctorate a few years later. For the time being, on
June 15, 1944 he finished the studies necessary for ordination to the priesthood. [223]
To conclude this section, it should be noted that in April 1943, lvaro had obtained a Bachelor
of Arts at the University of Valencia, and the following year, on May 12, 1944, earned the
degree of Doctor of Philosophy and Letters in the Central University. He had written a thesis on
the early Spanish expeditions into the territory of California, which earned him a special award.
[224]
The reason for his obtaining these new degrees was a request from St Josemaria. It was
planned that the priests of Opus Dei earn a civil doctorate, as well as an ecclesiastical one.
However, at that time, the engineering field, despite its prestige in Spain, did not offer a
doctorate degree. For this reason, the Founder suggested that the first three who were to
receive ordination, obtain a doctorate in another field.
Bishop Echevarra notes that "this fact denotes Alvaros capacity to make the best use of time,
his tenacity, docility then, being called Civil Engineer brought one more esteem, socially
speaking, than Doctor of History , and his sense of responsibility in tackling his studies in the
Faculty of Philosophy and the speed with which he finished the research for data and the writing
of the thesis. Due to the many obligations on his shoulders, he did not have extra time, but he
took advantage of any odd minute available to read the necessary literature, take appropriate
notes, and outline some ideas that would be useful in writing the thesis. For example, in the time
he spent in Sevilla, as long as it was possible, he went to the Archives of the Indies to collect
documentation." [225]
4. A furrow of deepening fidelity
His dedication to ecclesiastical studies during this period did not diminish his support for St.
Josemaria both in the governance of the Work and attention to the members of Opus Dei. The
trip to Rome in May and June 1943, is an eloquent testimony to the trust which the Founder put
in lvaro and the growing efficacy of his support, enhanced no doubt by his deepening
theological and canonical training.
Along the juridical path followed by Opus Dei from 1941 until it reached its final form as a
personal prelature in 1982, lvaro played a very important role. Of course, the person who had
to bear the heaviest load was St Josemaria, as the carrier of the foundational charism, and the
one responsible to God, to the Church and to the faithful of Opus Dei for preserving the charism
that the Lord had entrusted to him. But St. Josemara always found in this son of his the strong
support and excellent instrument, through his delicate fidelity, theological and canonical
preparation, human and supernatural virtues (such as, among others, his ability to make
friends), and his supernatural strength not to give up when he ought not.
Alvaros identification with the Founder was total, and transcended the categories of human
friendship or admiration, to become an expression of faithfulness to God. In a letter to St.
Josemara written in January 1944, during one of his trips outside Madrid in connection with his
studies, one glimpses how he valued living so close to that holy priest: "As always, (Im) very
167

happy: but, also as usual, my joy is diluted by sadness when I leave the Father. That's why this
work that uproots me from Madrid is hard for me. Now I realize this is silly, but this is life! Father:
I have a great desire to be a good person and really work within the Work, for the Church. What
a shame that so often I am such a fool and do not act as I ought! Pray for me, Father, that I
become, at some time, a good instrument, docile in His hands. Whenever I'm away from you, I
pray harder than ever, with all my soul, for my Father. This is how my presence of God
increases: I remember the Father and offer things for him." [226]
In addition, he conveyed that sense of union to all members of the Work. On October 2, 1941,
for example, he wrote to Alberto Ullastres, who was convalescing in a sanatorium, recovering
from health problems: "Dearest Alberto: if you saw what joy we had to see the family together!
Today we have been hearing a lot of what the Father told us, and making a lot of resolutions
that we pray the Lord will help fulfill. (...) The Work is great; let us help the Father bring
everything forward. On this day of thanksgiving, and great joy I have been praying for you; see if
you can do the same for everyone and especially for the Father." [227]
To another who had just asked for admission to Opus Dei , he wrote: "Dearest Alfonso [228]:
you can imagine the joy that your letter gave us one that expressed your surrender and
submission to the Will of God, and your desire to effectively embrace the Cross and carry it
cheerfully, manfully, freely. Because the path of self-giving is the way of the Cross: we cannot
deceive ourselves. And it is the proximity of the Cross that will assure us that we will be closer
to Christ. Try to be very united to everyone and in a special way to the Father, and to the ones
who represent him in Barcelona: that way, you will be united to the whole Church, of whom you
will feel very much her son." [229].
The way by which Alvaro
nursed Isidoro during the
illness that led to his death
(lymphoma, diagnosed in July
1941), is another example of
fraternal charity. Doctors had
predicted that Isidoro would not
live more than two years. [230]
In 1943 he was admitted to a
clinic and from the very
beginning was always
accompanied by a member of
Opus Dei. Alvaro visited him
often, helped him in his
spiritual life, consistently
updated him of the intentions
Figure 55: The informative process on the reputation for sanctity, the life, and the of the Founder and the
virtues of the Servant of God, Isidoro Zorzano, took place between 1948 and 1954 progress of the apostolic work,
in Madrid. His remains are now in a vault in the parish church of St. Albert the
and attended to him with great
Great, in the district of Vallecas (Romana). Photo credits: opusdei.org. ie
affection. [231] In mid-April, it
168

seemed that the end was near. lvaro immediately went to his bedside and asked if he wanted
to receive Extreme Unction. According to the wishes of Isidoro, St. Josemaria administered the
sacrament. That crisis passed, however, and Isidoro pulled lvaros leg on his approaching
ordination: You see, Alvaro, youre studying so much (so you could be anointed as a priest)
while in an instant, I just had myself anointed. [232]
In conversations with Isidoro, Alvaro asked him to offer his sufferings for various intentions among others, the journey to Rome that he was going to make in May: he was convinced that
the success of these efforts leaned crucially on supernatural means, and regarded the prayer of
the sick as one of the most valuable [233] . "On his return from Rome, Alvaro told him good
news of his visits, and asked him to continue offering his sickness for the Father and the Work,
and for the juridical solution sought from the Holy See." [234]
Isidoro died on the afternoon of July 15, the eve of the feast of Our Lady of Carmel, and Alvaro
was one of the first who came just after St. Josemara to ensure that the body which was in
the sanatorium of St. Francis was taken care of.
A friend of Isidoro has narrated that during the funeral "I could not hold back tears. I still
remember well that lvaro took my arm and went on a short walk with me during which time he
spoke of the great virtues of Isidoro; he suggested the idea that Isidoro was already in heaven
and that we could and should commend ourselves to him through prayer with the assurance of
his sure intercession. Indeed, in the funeral service, our Father was there along with the family
of Isidoro, and next to our Founder, at the head of the funeral reception line, was lvaro,
receiving the condolences of those who attended the funeral." [235]
As time went on, the role of Alvaro in the Work increased, and, increasingly as well, he insisted
on not giving importance to the services he rendered. He wanted to imitate the Founder in his
practice of "hiding and disappearing, an indispensable means for any supernatural task to
produce genuine fruits in the service of God. Before his ordination, while being Secretary
General of Opus Dei, he acted as simply one more in the Work. Everyone addressed him using
the familiar tu13 because the difference in age between him and the other members was not
significant. He never arrogated anything special to himself, not even in the use of personal
things. At Christmas in 1943, the Founder who sat at head of the table had to ask to him sit
at his right. [236]
Although lvaro reduced his trips in these three years to focus on his preparation for the priestly
ministry, he continued to accompany St. Josemara (who, since the early months of 1944, had
already reduced his activity of preaching to priests [237]) in the latters efforts to deal with the
hierarchy of the various Spanish dioceses [238]."As a result of these visits, many ecclesiastical
and civil authorities took a singular affection for Alvaro. It pleasantly surprised them to see (...) a
man with so much maturity, courtesy, respectfulness (without falling into flattery), and a solid
intellectual and spiritual preparation. Thus, on many occasions - especially when it was all right
with Saint Josemara, before the slander and unfair misunderstandings they would called on
13

In Spanish, persons of rank or who are much older are addressed as Usted (equivalent to the 3 rd person)
instead of the more familiar tu (the 2nd person).

169

this young engineer who handles himself so well in conversations and visits, and always
provided an atmosphere of sincere naturalness, good manners, and propriety with his welltempered comments and answers." [239]
Among the clergymen who dealt more with him in this period, and appreciated the human and
supernatural qualities of the Secretary General of Opus Dei, are, for example, Fr. Angel
Sagarminaga and Fr. Sebastian Cirac; the Bishop of Segovia , His Excellency (HE) Daniel
Llorente ; the Bishop of Barbastro and later Huelva, and finally Archbishop of Zaragoza, HE
Pedro Cantero; the Bishop of Vitoria, then moved to Oviedo as Archbishop, HE Javier
Lauzurica; HE Don Jos Mara Lahiguera, who as has been said would later be auxiliary
Bishop of that diocese, Bishop of Huelva and Archbishop of Valencia [240], etc.
A similar list could be made with important people in civilian life. For example, Federico Castro,
Professor of Civil Law at the University of Madrid; Luo Pea, Professor of Philosophy of Law at
the University of Barcelona; Jesus Fontan, who was Admiral of the Spanish Navy; Jos Ibez
Martn, later Minister of Education; Manuel Aznar, noted historian and editor of a major
newspaper in Republican Spain; Alfredo Lopez, who held significant positions in Catholic
Action, etc. [241]
FOOTNOTES:
[134 ] Cf Fuenmayor , A. Gomez -Iglesias, V. , Illanes , JL, The Canonical Path of Opus Dei ,
op. cit. , p. 115 .
[135 ] This was the title, precisely, one of his early biographies : Gondrand , F., Au pas de Dieu.
Josemaria Escriva , fondateur de l' Opus Dei, Paris, France- Empire , 1982 , 1, pp. 347 .
[136 ] Cf Vazquez de Prada , A. , The Founder of Opus Dei , vol. II , op. cit. , pp . 607-609 and
Fuenmayor , A. Gomez -Iglesias, V. , Illanes , JL, The Canonical Path of Opus Dei , op. cit. , pp
. 115-119 .
[137 ] Cf Vazquez de Prada , A. , The Founder of Opus Dei , vol. II , op. cit. , p. 607 .
[138 ] See Testimony of Encarnacin Ortega , AGP, APD T- 00136 , p. 10.
[139 ] See Testimony Eliodors Gil Ribera , AGP, APD T -1004 , p. Two .
[140 ] Del Portillo, . , Homily 11 -III- 1989 , cit. , P. 288 .
[141 ] Del Portillo, , Remarks at a family get-together , 14 -II- 1976 . AGP , Library, P01 ,
1976, 186.
[142 ] Del Portillo, . , Interview on the Founder of Opus Dei , op. cit. , p. 102 .
[143 ] And something similar would be noted in the case of Jos Mara Hernndez Garnica
(Mining Engineering ) and Jos Luis Mzquiz ( Civil Engineer ) .
[144 ] Testimony of Amadeo de Fuenmayor Champn ( AGP, APD S - 2024S . ) .
170

[145 ] They spent more than fifty days in these " cages ": cf. Testimony of Jos Luis Miguel
Mzquiz , AGP, APD T- 17519 , p. 31 .
[146 ] Bishops Commission on seminaries, disciplinary rules, curriculum and school policies,
Printing Castellana , Valladolid, 1942 , p. 189 .
[147 ] Cf Muoz Iglesias, S., Jos Mara Garca Lahiguera . A charisma. A life Realigraf ,
Madrid, 1991 , p. 64 .
[148 ] To properly assess this dispensation of the Bishop of Madrid, it should be noted that
throughout his entire pastoral governance in the capital, he gave a huge importance to the
training of future priests . In his words , the seminary was the " apple of his eye " and
seminarians occupied " seventy-five percent of his episcopal work : cf. Churches Muoz , S.,
"Forty years for a bishop: don Leopoldo Eijo y Garay " in Centenary of the Diocese of Madrid
Alcala (ed.), Journal of History and Art , Madrid, 1986 , p. 85 .
[149 ] See Testimony of Jos Mara Bueno Monreal on St. Josemaria in Blessed Josemaria
Escriva. A man of God . Testimonies on the Founder of Opus Dei , Word, Madrid, 2001 , 2nd
ed. , P. 17 , and Vzquez de Prada , A. , The Founder of Opus Dei , vol. II , op. cit. , pp . 602
and 605 .
[150 ] See Testimony of Joaquin Alonso Pacheco , AGP, APD T- 19548 , p. 18 .
[151 ] See Testimony of Jos Luis Mzquiz , AGP, APD T- 17519 , p. 30 .
[152 ] Cf Carvajal Blanco, JC , Garcia Abundio Romn : a priest for the world of work , Editorial
Monte Carmelo , Burgos, 2007.
[153 ] See IMDb exams Latin Language (Madrid 3 -VI- 1942) , AGP, APD D- 18968/1 .
[154 ] See Testimony of Jos Luis Gutirrez , AGP, APD T- 15211 , p. 6.
[155 ] Del Portillo, . , Letter to Bishop Eijo y Garay , AGP, C- 420301 APD .
[ 156 ] Del Portillo, . , AGP, C- 420527 APD .
[157 ] See Diary of Villanueva , entry 4 -VI- 1942 and 19 -VI- 1942 : AGP, D- 17153 APD .
[158 ] It is Alberto Ullastres, another member of Opus Dei, who was with them recovering from
an illness.
[159 ] Nickname of Jose Maria Hernandez Garnica .
[160 ] Del Portillo, . , Letter to St. Josemara , AGP, C- 420608 APD .
[ 161] The academic documentation of this examination has not been preserved; however, it is
well attested in both the fragment of the Diary cited in the following note , as in the letter of St.
Josemara to the Bishop of Madrid, in which he reports the test results that the three passed in
the Seminary : " lvaro and Jos M HG did very well in the exams ( ... ) . They tell me that they
171

are very happy, " also for Bishop '" ( chronological spiritual profile ... Bishop Alvaro del Portillo ,
op. Cit. , P. 76).
[162 ] " The Father was eating with Chiqui, Alvaro and all of us to celebrate the successes of
these two. They took exams in Philosophy and did well. A Chiqui was given outstanding; Alvaro
noteworthy. Alvaro says they were very nervous." ( Diary of Villanueva, entry 20 -VI- 1942 :
AGP, D- 17153 APD ) .
[163 ] In late July 1941 he had undergone tests for insulin levels and as well as an exploration of
the autonomic nervous system : cf. Medical History (1941-1944) , AGP, D- 16060 APD .
[164 ] Diary of Villanueva, entry 30-X - 1942 : AGP, D- 17153 APD .
[165 ] Ibid. , Entry 7- XII- 1942.
[166 ] Diary of Lagasca , entry 3-I - 1943: AGP, D- 17145 APD .
[167 ] Ibid. , Entry 7-I - 1943.
[168 ] Ibid. , Entry 21-I - 1943.
[169 ] Del Portillo, . , Letter Ullastres to Alberto Calvo , AGP, C- 411110 APD .
[170 ] Testimony of Bishop Javier Echevarra Rodrguez , AGP, APD T- 19544 , p. 91-92 .
[171 ] Specifically from 7 to 24 February : cf. Diary of Villanueva, entries 7 -II- 1943 and 24 -II1943: AGP, D- 17153 APD .
[172 ] The subjects passed in March were : Theodicy and Ethics , History of Philosophy and
Moral Theology 1 (Madrid , 13 -III- 1943) : vid . AGP, APD D- 18968/2 . And in May : Logic and
Critical Psychology , Ontology and Cosmology (Madrid , 14 - V - 1943) : AGP, APD D- 18968/3.
[173 ] Testimony of the Servant of God Jose Maria Garcia Lahiguera on St. Josemara , in
Blessed Josemaria Escriva de Balaguer , a man of God ... , op. cit. , p. 162 .
[174 ] Cf Vazquez de Prada , A. , The Founder of Opus Dei , vol. II , op. cit. , pp . 609-610 .
[175 ] Cf Fuenmayor , A. Gomez -Iglesias, V. , Illanes , JL, The Canonical Path of Opus Dei ,
op. cit. , p. 139 .
[176 ] St. Josemara , Letter 29-XII-1947/14-II-1966 , n . 160 (quoted in Fuenmayor , A. Gomez Iglesias, V. , Illanes , JL, The Canonical Path of Opus Dei , op. Cit. , P. 139).
[177 ] In Fuenmayor , A. Gomez -Iglesias, V. , Illanes , JL, The Canonical Path of Opus Dei , op.
cit. , p. 139 .
[178 ] Testimony of Jos Luis Mzquiz , AGP, APD T- 17519 , p. 33 .
[179 ] See Testimony of Bishop Javier Echevarra Rodrguez , AGP, APD T- 19544 , p. 102-103
255. " The Apostolic Nuncio in Spain ( Archbishop Gaetano Cicognani ), who esteemed much
172

the Servant of God, came himself to his house to deliver several letters to heads of the Roman
Curia and the diplomatic courier to deliver to the Secretary of State (Testimony of Joaquin
Alonso Pacheco , AGP, APD T- 19548 , p. 15).
[180 ] Cf Bernal , S., Souvenir Alvaro del Portillo , op. cit. , pp . 81-82 .
[181 ] Orlandis , J. , Memoirs of Rome at War ( 1942-1945 ) , Scepter , Madrid 1992 , p. 66 .
[182 ] See Testimony of Bishop Javier Echevarra Rodrguez , AGP, APD T- 19544 , p. 751 .
[183 ] Del Portillo, , Remarks at a family get-together , 14 -II- 1976 . AGP , Library, P01 ,
1976.187 .
[184 ] In previous months , the Pope also received in private audience other members of Opus
Dei . Jos Mara Albareda Jose Orlandis Salvador Canals and Francisco Botella ( qv Saranyana
, JI , Ante Pius XII and Bishop Montini. Audiences to members of Opus Dei in the Diary of
Joseph Orlandis (1942-1945) , in Studia et Documenta 5 (2011 ) pp . 311-343 ) .
[185 ] "lvaro always kept those moments in memory: in addition to having completed the
service for the Work that St Josemaria had entrusted to him, his soul overflowed with great
human and supernatural joy for having had the opportunity to stay in the Eternal City videre
Petrum, to see the successor of Peter and by being able to speak to him."( Testimony of Bishop
Javier Echevarra Rodrguez , AGP, APD T- 19544 , p. 96).
[186 ] Cf Orlandis , J., Memories ... , op. cit. , pp . 67-68 .
[187 ] See Testimony of Bishop Javier Echevarra Rodrguez , AGP, APD T- 19544 , p. 757 .
[188 ] Testimony of Joseph Orlandis Rovira , AGP, APD T- 0262, p. April .
[189 ] Del Portillo, . , Entry of a report on an interview with Cardinal Luigi Maglione , Rome, 20
-VI- 1943 , AGP, D- 17052 APD .
[190 ] See Testimony of Joseph Orlandis Rovira , AGP, APD T- 0262, p. Three . Bishop Alonso
added some names to those mentioned by J. Orlandis : Cardinals Selvaggiani Marchetti , and
Vidal y Barraquer , PP . Larraona and Goyeneche CMF : PP Dominicans. Montoto and Canal;
Benedictine Fathers . Albareda and Sunol , the Monsignori Calleri , Fernndez Conde, etc. . ( cf.
Testimony of Joaquin Alonso Pacheco , AGP, APD T- 19548 , p. 16).
[191 ] Orlandis , J., Memories ... , op. cit. , p. 67 .
[192 ] Francisco Botella Radun . He was professor of mathematics and was in Rome on
business.
[193 ] Del Portillo, . , Letter to St. Josemara , AGP, C- 430613 APD .
[194 ] Diary of Roma , entry 26 - V - 1943: AGP, D- 16015 APD .
[195 ] Ibid. , ENTRY 6 -VI- 1943.
173

[ 196 ] Ibid. , Entry 7- VI- 1943.

[197 ] Orlandis , J., Memories ... , op. cit. , p. 68 .
[198 ] See Diary of Roma , entry 21 -VI- 1943: AGP, D- 16015 APD .
[199 ] "Although Societies of common life without vows were not religious , they depended on
the Sacred Congregation for Religious and , according to the canons 674 and 492 of the Code
of 1917 and nn . 3-5 Normae of the Sacred Congregation for Religious from 6 -III- 1921 ( AAS ,
13, 1921 , p. 312-319 ) required for the diocesan erection, prior permission from the Holy See"
(from Fuenmayor , A. Gomez -Iglesias, V. , Illanes , JL, the Canonical Path of Opus Dei , op.
cit., p. 122).
[200 ] See ibid. , Pp . 520-527 .
[201 ] Ibid. , P. 132 . The full text of the lineamenta in its original Latin , can be found in the
appendices of this monograph.
[ 202] See Testimony of Jos Luis Mzquiz , AGP, APD T- 17519 , p. 42a .
[203 ] It was the recommended practice at the time : "Dogmatic theology must be taught with the
traditional, scholastic and Thomistic method ' ( Episcopal Commission seminars, Disciplinary
rules , curriculum and school policies, op cit , p 243. . . . ) .
[204 ] Testimony of Jos Luis Mzquiz , AGP, APD T- 17519 , p. 42a .
[205 ] See ibid.
[206 ] Ibid. , Pp . 44-45 .
[207 ] Ibid. , P. 31 .
[ 208 ] Del Portillo, , Remarks at a family get-together , 14 -II- 1976 . AGP , Library, P02 ,
1976 , 176.
[ 209 ] Cf Vazquez de Prada , A. , The Founder of Opus Dei , vol. II , op. cit. , p. 585 .
[ 210 ] See Diary of Lagasca, entry 15 -IX- 1943: AGP, D- 17147 APD , and Diary of Moncloa,
entry 23 -IX- 1943: AGP, D- 17169 APD .
[ 211] See Testimony of Jos Luis Mzquiz , AGP, APD T- 17519 , p. 31 . Specifically , they
were in Torrelodones December 22 to 28, 1943, except on Christmas Day which was spent in
Madrid. They stayed in El Escorial three times from January 16 to 19, 1944; January 30 to
February 1, 1944 and from February 18 to 24, 1944 : cf. Diary of Lagasca , AGP, D- 17145 APD
Diary of Villanueva and AGP, D- 17153 APD .
[ 212 ] Testimony of Jos Ramn Madurga , AGP, APD T- 15292 , p. 8.

174

[213 ] The Episcopal Commission on seminaries, Disciplinary rules, curriculum, and school
policies , op. cit. , p. 246 . lvaro 'humorous remembered a correction that St. Josemara made
to the first three priests of Opus Dei , when he saw them seriously committed to memorize texts
of the Church Fathers , for use in their future priestly ministry . When he went to visit them in
1944 , to a place where they were more intensely preparing for ordination, he asked them what
they had done the day before, and they said they had studied spontaneously "paragraphs" of
the Fathers of the Church. St. Josemara, with good humor, told them to use the more exact
modes of expression, so also not to lose authority, and pointed out to them, "They are not
paragraphs, but texts'" ( Testimony of Bishop Javier Echevarra Rodrguez , AGP, APD T19544 , p. 645).
[214 ] Testimony of Jos Ramn Madurga , AGP, APD T- 15292 , p. 8.
[215 ] Ibid. , P. 92 .
[216 ] Cf Latin Language (fifth year ) (Madrid , 15 -XII- 1943) , AGP, APD D- 18968/4 .
[217 ] Cf Fundamental Theology (Madrid , 23 -I- 1944) , AGP, APD D- 18968/5 .
[218 ] Cf Dogma Sacramentis (Course 1 ) (Madrid , 27 -II- 1944) , AGP, APD D- 18968/6 ; Moral
Theology 2nd ( Madrid, 27 -II- 1944) , AGP, APD D- 18968 / 7; Sacramentis Dogma ( 2nd year )
(Madrid , 27 -II- 1944) , AGP, APD D- 18968/8 .
[219 ] See the documents cited in the preceding three notes.
[220 ] Del Portillo, . , Letter to Jos Salvador Orlandis and Canals , AGP, C- 440327 APD .
[221 ] In May: Liturgical Singing ( Madrid, 2 - V - 1944) , AGP, APD D- 18968/9 , Biblical Greek
(Madrid 5 - V - 1944) , AGP, APD D-18968/10 ; Hebrew ( Madrid 5 - V - 1944) , AGP, APD D18968/11 , General Introduction to Holy Scripture (Madrid 5 - V - 1944) , AGP, APD D-18968/12
; Special Introduction and Exegesis of the Old Testament ( Madrid, 5 - V - 1944) , AGP, APD D18968/13 ; Special Introduction and New Testament Exegesis , (Madrid, 5 - V - 1944) , AGP,
APD D-18968/14 ; History Church (Madrid 5 - V - 1944) , AGP, APD D-18968/15 ; Ascetic and
Mystical Theology (Madrid 5 - V - 1944) , AGP, APD D-18968/16 ; Patrology (Madrid 5 - V -1944
) , AGP, APD D-18968/17 and Canon Law ( Institutions ) (Madrid 5 - V - 1944) , AGP, APD D18968/18 . And in June : Theologia Dogmatica De Deo Uno et Trino (Madrid , 12 -VI- 1944) ,
AGP, and APD D-18968/21 Dogmatic De Gratia Christi Theologia et Deo Creatore (Madrid , 12
-VI- 1944) , AGP APD D-18968/22 .
[222 ] Del Portillo, . , Letter to Jos Salvador Orlandis and Canals , AGP, C- 440531 APD .
[223 ] See Certificate of having completed ecclesiastical studies required for ordination (Madrid
15 -VI- 1944) , AGP, APD D-16016/10 . Actually there was still a test that would be completed a
few months later : cf. Dogmatic Theologia Verbo Incarnato ( Madrid, 2 -X- 1944) , AGP, APD D18968/23 .
[224 ] The thesis was published in 1947 , Discoveries in California, Hispanic - American School
of Seville , CSIC, Research Monograph n . 7, Madrid 1947. The Churchs " Nihil Obstat " for
175

publishing Discoveries in California ( Madrid, 8- II- 1947) , AGP, D- 10241 APD . In 1982 it was
reissued with a slightly altered title : Discoveries and explorations off the coast of California,
Madrid 1982.
[225 ] Testimony of Bishop Javier Echevarra Rodrguez , AGP, APD T- 19544 , p. 98-99 .
[226 ] Del Portillo, . , Letter to St. Josemara , AGP, C- 440116 APD .
[227 ] Del Portillo, . , Letter Ullastres to Alberto Calvo , AGP, C- 411002 APD .
[228 ] This is the Dr. Alfonso Balcells , in 1941 , who without being of the Work had helped inthe
beginning of the apostolic work of Opus Dei in Barcelona, in times of strong contradiction: cf.
Vazquez de Prada , A. , The Founder of Opus Dei , vol. II , op. cit. , pp . 474-479 . Other faithful
of the Work who were in the city were students, and Alfonso, who had finished his college
studies, lent his name to the rented floor that served apostolic activities. This brought
complications in the civil, professional and religious sphere. In 1943, after postgraduate studies
outside Spain, he applied for admission to Opus Dei : it cf. ibid. , pp . 485-486 and Balcells , A. ,
Naive Memory , Scepter , Madrid, 2009 , p. 121-183 .
[229 ] Del Portillo, . , Letter to Alfonso Gorina Balcells , AGP, C- 421023 APD .
[230 ] Cf Pero- Sanz, J. M., Isidoro , op. cit. , p. 302 .
[ 231] See Testimony of Francisco Ponz Piedrafita , AGP, APD T -0755 , p. 23 .
[232 ] Cf Pero- Sanz , J. M. , Isidoro ... , op. cit. , pp . 337-339 and F. Ponz , My encounter with
the Founder of Opus Dei , Scepter, Princeton 2000 , p. 140 .
[233 ] See Testimony of Bishop Javier Echevarra Rodrguez , AGP, APD T- 19544 , p. 393 .
[234 ] Testimony of Francisco Ponz Piedrafita , AGP, APD T -0755 , p. 23 .
[235 ] Testimony of Angel Santos Ruiz , AGP, APD T -1205 , p. 1.
[236 ] See Testimony of Francisco Ponz Piedrafita , AGP, APD T -0755 , p. April .
[237 ] Cf Vazquez de Prada , A. , The Founder of Opus Dei , vol. II , op. cit. , p. 645 .
[238 ] From April 1 to 8, 1942 they were in Valladolid and Len. From June 27 to 31 1942 , in
Bilbao, San Sebastian , Pamplona and Zaragoza. From 12 to 24 September 1942 traveled to
Pamplona , Vitoria and San Sebastin . From November 30 to December 4, 1942 , in Vitoria
and Burgos. From April 28 to May 5, 1943, they were in Zaragoza. From 10 to 18 August 1943,
in Zamora and Pamplona. And from December 15 to 18 1943 , in Seville : cf. Diary of Lagasca ,
AGP, D- 17145 APD ; Diary of Villanueva , AGP, D- 17153 APD ; Diary of The Corner , AGP, D17172 APD ; Diary of San Sebastin , AGP, D- 17173 APD ; Diary Baltasar Gracian , Zaragoza
, AGP, D- 17180 APD and Seras House Diary , Sevilla , AGP, D- 17181 APD .
[239 ] Testimony of Bishop Javier Echevarra Rodrguez , AGP, APD T- 19544 , p. 80 .

176

[240 ] See ibid. , P. 90 .

[241 ] See ibid. , P. 91 .

177

Chapter 9: A priest who lived for his

ministry
1. Reception of Holy Orders
2. Always and in everything, only a priest
a. Love for the Eucharist
b. Sacrament of Penance and spiritual direction
c. The preaching of the word of God
d. A new way of cooperating with the Founder
3. Towards the papal approval of Opus Dei

In early June 1944 the Allied Army

landed in Normandy, and the
Second World War entered a new
and final phase which would put an
end to hostilities almost a year later.
Peace in the continent would finally
allow the seed of Opus Dei to be
sown outside Spain. This apostolic
development would require that the
Work had an appropriate canonical
framework with a status of pontifical
right.
In February 1944, the Founder
wrote: "We are already established
in many dioceses, and we have to
get
our work to all places on earth,
Figure 56: US Army troops wade ashore on Omaha Beach on the morning of
June 6, 1944. Photo credits: Chief Photographer's Mate (CPHoM) Robert F. because this is something that God
Sargent, Wikimedia commons
Himself has wanted for His Work.
Thus the means that the previous
canonical approval provided us is now insufficient. A Pious Union does not have de jure an
inter-diocesan scope. We had it de facto, from the affection that the Most Reverend Bishops of
all dioceses where we work have for Opus Dei." [242] It was necessary, therefore, to obtain a
pontifical approval in order that - continued St. Josemara - our internal hierarchy may be
universal, and thus facilitate the fulfillment of the divine program that has been shown to us in
the service of the Church in its entirety. We are not an enterprise founded to remedy the
spiritual needs of a single country or a particular time: I think it is not presumptuous to say that
as long as there are men on earth, Opus Dei will continue to exist. [243]

178

The Founder would count on the assistance of Alvaro for this new approval, as he had done in
1943. Meanwhile, the candidates finalized their preparation for the sacrament of holy orders,
with the clear idea that "the priesthood is not a career but a service, an apostolate. It is a
generous and total self-giving, without calculation or limitations, to be sowers of peace and joy
in the world, and to open the gates of Heaven to those who would benefit from this service and
ministry." [244]
1. Reception of Holy Orders
As soon as the three candidates completed their ecclesiastical studies, the day for receiving the
minor and major orders [245] was determined. On May 12, St. Josemara made the formal
petition to the Bishop of Madrid, stating that "Alvaro del Portillo y Diez de Sollano, Doctor of
Philosophy and Civil Engineer; Jos Mara Hernndez Garnica, Doctor of Natural Science and
Mining Engineer; and Jos Luis Miguel Mzquiz , Doctor of Philosophy and Civil Engineer; the
first, thirty years of age and the son of Ramon and Clementina; the second, thirty years, son of
Jose and Adela; and the last, thirty-one years old, and the son of Miguel and Maria: all three
acknowledge a calling to the priesthood. And considering all the conditions required by the law, I
beg your Excellency to grant them the first clerical tonsure and other Holy Orders." [246]
On that same day, Bishop Leopoldo called him to say "the candidates for ordination could begin
their eight-day retreat the next day, because the following Saturday, on May 20, I will give them
the first tonsure and after a short interval, the other orders to the priesthood." [247] The next
day, St. Josemara himself began the pre-ordination retreat in El Escorial. [248] He preached all
meditations, emphasizing to the candidates the greatness of the priesthood, and the sense of
responsibility and spirit of service with which they had to take on the new mission that the
Church would entrust to them. He also insisted that "the priests are not those who are the best,
the most learned, etc., in the Work, but rather those whom God wanted to be priests." [249] He
also suggested to them that it would be good to make a general confession before their
ordination. [250]
They received the tonsure on the scheduled day, at eight o'clock, in a ceremony officiated by
Bishop Eijo y Garay [251] in his private chapel. [252] From that moment on, the three wore
clerical attire [253]. The next day, May 21, at midday, in the chapel of the bishop, they received
minor orders of porter and lector [254] and on May 23, in the same place, those of exorcist and
acolyte [255].
Afterwards, they attended another retreat (shorter than the previous) preached by St.
Josemara. On May 28, after passing their examinations [256] they were conferred the office of
subdeacon by Bishop Marcelino Olaechea, Bishop of Pamplona, in the oratory of the Opus Dei
center in Diego de Len [257]. On June 3, they received the diaconate from Bishop Casimiro
Morcillo, Auxiliary Bishop of Madrid, in the chapel of the Seminary. [258]
Their priestly ordination took place, as scheduled, on June 25, a Sunday. Logically, the
members of Opus Dei lived this most special event with a special intensity and a lot of prayer
and joy. The solemn ceremony took place in the chapel of the Episcopal Palace. All the

179

attendees could not fit in the main chapel and some had to stay in adjacent areas. At exactly ten
o'clock, Bishop Eijo and Garay began the solemn Mass. [259]
St. Josemaria was not
present in the liturgical
ceremony. He offered to the
Lord the renunciation of
witnessing the ordination as
mortification for his children,
and in order to follow his
normal standard behavior:
"To hide and to disappear,
that only Jesus may shine."
As the Bishop of Madrid
conferred priestly ordination
to lvaro, Jos Mara and
Jos Luis, the Founder of
Opus Dei celebrated the
Figure 57: The first three priests of Opus Dei with Bishop Leopoldo Eijo y Garay.
Holy Sacrifice of the Altar in
Photo credits: opusdei.es
the oratory of Diego de
Len, assisted by Jos
Mara Albareda, and he most earnestly begged the Blessed Trinity for the sanctity of those new
priests. [260]
In 1989, Bishop del Portillo explained this gesture of St Josemaria in the following terms: "For
our Founder, that was a day of human and supernatural triumph: after years of praying and
working to bring the Work forward, after so much contradiction, having heard from many people
that there was no canonical solution for the ordination of priests, the time came when three of
his sons were ordained priests. Our Father might have gone to the chapel of the Bishop of
Madrid, where Bishop Leopoldo ordained us that would have been perfectly logical and not
contrary to law , but he preferred not to be among the crowd who attended the ceremony. He
thought that if he went, everyone would want to congratulate him, and he would be the center of
attention. The hidden I, to hide and disappear, that's my way, he concluded , that only
Jesus may shine. (...) His triumph was to offer the Lord the humility of disappearing and
accepting criticism from some people who might comment: - What happened? How come he
did not come? Doesnt he care about his children?" [261]
When the liturgical celebration was over, relatives and friends rushed to kiss the newly
consecrated hands of the new priests. Among those who attended there were also members of
the Nunciature and the Episcopal Palace, priests of Madrid and the provinces, and
representatives of religious orders and congregations: Hieronymites, Dominicans, Piarists,
Augustinians, Marianists, Vincentians... [262].

180

Joan Masi recalls the meeting between St. Josemara and Don Alvaro14 in the Lagasca
Residence, when the latter returned from the ordination ceremony. "The first to enter through
the side door of the garden was Don Alvaro, and Fr. Jos Mara and Fr. Jos Luis followed.
Hardly had our Father (who was sitting on a garden bench) seen them when he sprang up and
went to kiss the palms of Fr. lvaro who, in turn, took the hand of our Father to first kiss them.
Our Founder would not budge, and there followed a little affectionate tussle, full of emotion,
which is hard to forget. As expected, our Father ended up kissing the palms of Don Alvaro and
then those of the other two." [263]
Encarnacin Ortega, meanwhile, recalls that immediately, Don Alvaro had a detail of finesse
with the women of the Work, who were in the Center attached to the Residence: the moment
came "in order to see us and say with great emotion, I am already a priest. Even in that
momentous moment, he was thinking of others." [264]
Bishop Leopoldo ate lunch at
Diego de Leon with St.
Josemaria, the new priests
and other guests. It was a
busy get-together, as some
members of Opus Dei from
other cities like Bilbao or
Barcelona had come to
Madrid for the ordination.
Their joy was palpable. There
were also continuous phone
calls from people who wanted
to congratulate the new
priests and to congratulate
the Founder. Taking
advantage of a time when the
Father had to leave the room, the Bishop took the floor to express the feelings he had in his
heart which he thought was important to convey to these young men. "He spoke to them of the
great joy that ordaining the first set of priests of the Work had given to him. He recalled the
persecutions suffered by the Work in recent years, allowed by the Lord in order to obtain much
good. He confessed that he experienced great joy and peace of mind that, despite what they
suffered, they bore no resentment nor had less affection for those who were the instruments of
this ignoble campaign. How many tears these calumnies that branded you as heretics and
masons have cost many mothers! he told them. He then referred to the Father, to the specific
Figure 58: After the ordination of the first three priests. Photo credits: Opus Dei
(Information Office)

14

Don Alvaro is the name that Bishop Alvaro was known in many, if not most, parts of the world despite the fact
that the title Don for priests is used only for the most part in Spanish-speaking countries. (It is also used in Italy).
The title of Don is the title of respect thats given to men who deserve some degree of esteem by virtue of their
age, position in society, or the office they hold. Since this name has become one by which he is affectionately
remembered, the translator decided to retain it. On the other hand the title thats given to the other priests and
bishops mentioned in this translation is the one thats used to address them in the English-speaking world: Fr.
(Father) for priests; Msgr. (Monsignor) for priests granted this title; Bishop or HE (His Excellency) for bishops.

181

mission he received from God to lead the Work and to train them, and to the fact that he was
the one who had the graces for that purpose: Take very good care of the Father: he needs it
and he really needs us". [265]
Of course, he did not gloss over the role played by Don Alvaro in those circumstances. He said
that when the campaign against the Work was raging, he had expressed a fear to lvaro that
the younger ones would react with resentment against the unfair attacks. And the answer he
heard put him at peace: everyone knew that it was a test that God allowed for them to become
better instruments, and that the Lord was using for that operation a platinum scalpel (the best
kind)." When Bishop Leopoldo finished the story, lvaro, who was sitting nearby said, "But, Lord
Bishop, I told you that because that was what I had heard the Father say." And the Bishop
responded: "Like father, like son.'" [266].
Of course, the mother and siblings of Don Alvaro participated with great joy in the ordination.
Carlos del Portillo recalls that Doa Clementina "was completely transformed. To say that she
was happy would be an understatement: she was radiant, jubilant, and extremely happy."[267]
Another happy occasion for the family happened on June 28, 1944, with the first solemn Mass
of the new priest in the chapel of his high school alma mater, Colegio del Pilar [268]. According
to his sister "it was a very nice ceremony. Father Florentino Fernndez, S. M. (the school
principal) attended, and a Dominican, Jos Manuel Aguilar. Tomas (my husband) and I went
with ourthree children: Jos Ramon, Tomasn, and Luis Fernando. Many of his friends and
acquaintances from the engineering school came. [269] At Communion the plan was for my
mom to be the first to receive Holy Communion, but my aunt Carmen came forward, and it was
she who first took communion."[270]. This detail strangely coincides with a similar event in the
life of the founder of Opus Dei. When St. Josemara received priestly ordination, he had a filial
desire to give Holy Communion first to his mother and was deprived of the fulfillment of this
legitimate desire because another lady overtook her. [271]
Jos Luis Mzquiz recalls a small, but eloquent detail of Don Alvaros spirit of intense prayer
and meditation during the liturgical celebration: "I was struck by a comment that Fr. Alvaro
made to me after celebrating his first Mass. It was customary in Spain then for the priest to sit in
a chair and allow all attendees to greet him and kiss his hands. Don Alvaro told me that all
throughout the besamanos (kissing of the hands) his eyes were closed so as not to be
distracted: he had wanted to live those moments after his first Mass with special
recollection."[272]
Shortly after ordination, St. Josemaria gave a small practical indication to Don Alvaro that
showed the wisdom of the former and the refined obedience of the latter. Don Alvaro himself
recounts: "When we received ordination, none of the three of us smoked: not the Father either,
because upon entering the seminary he gave away all his pipes and tobacco to the porter. So
the Father said, I do not smoke, and neither do you three. lvaro, you should smoke because,
otherwise, some might think that we dont allow smoking. [273]
With the arrival of the new priests, "the apostolic work of Opus Dei in cities with universities or
technical engineering schools grew ostensibly. In less than a year after the ordination of the first
182

priests, the strong foundations and the rapid expansion of the apostolic work in Spain were
already quite evident "[274]. The distribution of pastoral work among the three was very simple:
one took care primarily of the cities in the north, another in the center, and the third in the south.
Most of the Spanish bishops had granted them ministerial powers, even receiving the
confession of nuns and forgiving sins reserved to the Bishop, responsibilities rarely granted
especially to newly ordained priests [275].
Don Alvaro, who continued to discharge the duties of Secretary-General, was assigned in
Madrid for the most part, but he also made frequent trips to cities in the center and north of the
Iberian Peninsula. [276] According to data contained in letters and diaries of Centers of Opus
Dei, in the twenty months since ordination until his second trip to Rome, he made twenty trips to
different cities in Spain and Portugal for pastoral reasons. These trips reached a total of one
hundred and fifty days outside of Madrid.
2. Always and in everything, only a priest
St. Josemaria synthesized with the following words what he expected of his newly ordained
sons: "In the first place, priests. Then, priests. And always and in everything, only priests. Speak
only of God. When a penitent needs you, drop everything to attend to him or her." [277]
And what "being a priest" meant to the Founder is something evident in his preaching and in his
writing: "You must all serve each other, my children, as your well-lived fraternity demands; but
priests should not tolerate their laymen brothers to render them unnecessary services. In the
Work the priests are the slaves of the others and, following the example of the Lord who came
not to be served but to serve: non veni ministrari, sed ministrare. We have to know how to put
our hearts on the floor, so that the others may tread softly. So allowing yourselves to be served
by your laymen brothers, is something that goes against the essence of the spirit of Opus Dei."
[278]
All throughout the life of Bishop Alvaro, from June 25, 1944 until his death, he was a faithful
incarnation of that model of priesthood. For us to get a good picture of the first months of his
pastoral ministry, we will organize our narrative around four major themes: the Eucharist; the
sacrament of penance and spiritual direction; his preaching; and, finally, his assistance to the
Founder since his ordination.
Love for the Eucharist
In the days immediately following his ordination, relatives and friends who got to participate in
Masses celebrated by Don Alvaro were greatly edified by the unction which the new priest
manifested in liturgical rites. His sister, Pilar, was very impressed." [279] It was clear, moreover
that such a reaction wasnt simply due to "the thrill of seeing your brother consecrating the Body
and Blood of Christ. No, it was much more... lvaro celebrated Mass without doing odd things,
but with a lot of piety. (...) With what respect, with what love he raised the Blessed Sacrament!"
[280]
Carlos del Portillo, meanwhile, narrates that on one occasion, Don Alvaro said Mass in the
private chapel of his aunts Pilar and Carmen, and the caretaker of the house, Elvira, had the
183

opportunity to attend. One day, this good woman confided: Don Alvaro he says Mass so
perfectly! As for me Carlos commented I found what she said funny. And I laughed. But
then I have thought many times about it. It was true: Alvaro always celebrated Mass with a
special fervor: nothing odd, but with a lot of recollection and unction. He transmitted his
presence of God. And he lovingly kept all the details, all the rubrics of the Mass. Even in the
most trivial things; or should I say, seemingly trivial, because they were expressions of
refinement and love for the Blessed Sacrament." [281]
He wanted to surround the liturgical celebration with such love and serenity that he unwittingly
spent more time for it than advisable. As this delay could cause problems for the faithful
attending his Mass, the Founder of Opus Dei told him that the Holy Sacrifice demanded piety
and tenderness, but since those attending had a lot of work and a schedule to follow, the Mass
should not last more than half an hour. He followed this indication, day by day, to the letter; later
on he relayed that same idea of fraternal concern as an advice to the new priests who were just
ordained." [282]
Sacrament of Penance and spiritual direction
Since he met the Founder, Don
Alvaro had discovered the love
that St Josemaria had for the
sacrament of Penance. The
founder of Opus Dei, during his
years as a young priest in
Madrid, had devoted many
hours to administer God's
forgiveness to the sick and the
children of the poorest
neighborhoods, in addition to
sitting in his confessional in the
church of Santa Isabel.
Afterwards, when the time
came, "he urged his priests to
make the administration of
Penance a dominant passion of
Figure 59: The Founder of Opus Dei was the first penitent of Don Alvaro. Photo their priestly life; and he spurred
credits: opusdei.us
his lay children to lead many
souls to confession : kill your brother priests, give them a lot of work, so they can bring many
souls to be reconciled to God." [283] With this ascetic and theological foundation, it would come
as no surprise that, as he was already doing since joining Opus Dei, the new priest continued
going to confession every week [284] and now that he was a priest, he would spend himself
without stint in the administration of this same sacrament.
The Founder said repeatedly in public that he was the first penitent to go to Don Alvaro, and he
did so on the day of the latters ordination. [285] While they were both in the Center in
184

Villanueva St., St. Josemara asked if he had already heard anybodys confession. Don Alvaro
answered no, so St. Josemaria exclaimed, Well, you'll hear mine, because I want to make a
general confession." [286] Perhaps because of the impact of this dramatic moment on him, as
the Founder finished his confession, lvaro immediately began to recite the words of absolution.
So St. Josemaria interrupted him to say, I understand, my son, if you do not want to give me
any advice, but at least you have to give me my penance. Don Alvaro became even more
nervous and, after imposing the penance, forgot the formula of sacramental absolution when it
was time to recite it. The Founder had to dictate the words to him [287]. Of course, Don Alvaro
never discussed this topic. The story is known only because Saint Josemaria himself told it.
Since then, exactly for thirty-one years until his death on June 26, 1975, the Founder went to
confession to this son of his.
After this first confession, many others immediately followed [288]. Testimonials from many
people abound. Jos Mara Casciaro notes that "he listened attentively, took in all that I had told
him, and referring with precision to what I had mentioned, he moved me to repentance, making
me see the proximate causes of my faults and showed me the very specific means to overcome
them and fix them. In doing all these he understood me like a real friend yet quite demanding. In
each confession he gave wise and practical advice, so that, besides the graces of the
Sacrament, I also got the benefit of spiritual direction." [289] Ignacio Sallent, meanwhile, notes
that what really impressed him in going to confession to Don Alvaro, was the latters interior and
apostolic zeal which he himself lived and conveyed to others [290].
Next to the administration of the sacrament of reconciliation
with God, he generously devoted his time and energies to
the spiritual direction of souls. In a letter from him in October
1944, one can read the following: "we go every day to the
Moncloa Residence; we talk to people and hear
confessions." [291] Even before his ordination he had
already shown such prudence, gentleness, kindness and
sympathy which made him particularly well-suited for this
task. He knew how to inspire confidence in people; he was
sympathetic and, at the same time, gently demanding,
applying the appropriate theoretical reasoning to concrete
situations to help people improve.
Since October 1944, the women of the Work set up their
Center of Formation called Los Rosales in Villaviciosa de
Odon, near Madrid. St. Josemaria immediately appointed
Don Alvaro as confessor for them [292]. Mara Consolacion
Prez recalled his human and supernatural prudence: "All of
us valued the opinion of Don Alvaro as if coming from the
Father, both spiritually as in any other aspect: we didnt
doubt anything he said." [293]

185

Figure 60: Guadalupe Ortiz de Landazuri

began apostolic work with women in
Mexico. Her beatification process began
in Nov. 2001. Photo credits: opusdei.us

It was from Los Rosales that the women who would soon begin the work of Opus Dei in many
countries came: Encarnacin Ortega, to Rome; Carmen Gutirrez Ros to England; Narcisa
Gonzlez to the U.S. and then to Canada; Guadalupe Ortiz de Landzuri to Mexico; Victoria
Lopez Amo to Guatemala; Josefina de Miguel to Colombia; Mara Jess Arellano to Venezuela;
Dorita Calvo to Chile; Sabina Alandes to Argentina, etc. [294]
The preaching of the word of God
Among the slanderous attacks that the Founder of Opus Dei had to endure, several referred to
the new priests. For example, "someone had said before the ordination: Now he ordains them,
tomorrow he works them to death." Shortly after that the rumor somehow took on a life of its
own and gave rise to the myth that, indeed, he "was killing" them with work. Of course, that
rumor had some basis, because as soon as the three were ordained, and the Father saw that
they were ready to preach and exercise their ministry, he sent them to apostolic assignments
here and there." [295]
Ten months after receiving ordination, Don Alvaro wrote: "Apart from the many hours per week
spent in spiritual direction and confession, in the ten months of our priesthood (during which we
continued studying), among the three of us, we preached thirty spiritual retreats and about 90
days of retreat for intellectuals." [296] The records show that in those early months, in addition
to the homilies and meditations, he preached at least ten spiritual retreats for men and women
of every age and condition students, professionals, religious , in Madrid, Salamanca, Vigo,
Valladolid, and Bilbao. [297]
Always father to his children, the Founder, to facilitate the task of preaching, made available to
the new priests all his notes and index cards on spiritual and ascetical considerations [298]. And
they would have to take advantage well of his generosity, as St. Josemaria forced himself to
restart an entirely new set of notes [299].
Don Alvaro was simple and direct by nature, a stranger to any form of artifice in his dealings.
His manner of preaching reflected this nature of his. He sought to move souls to God's love, and
to achieve this, he put more trust in the action of grace than on his eloquence. Years later, in a
get-together attended by a large number of people, he made this very clear before beginning
the get-together: "What matters is not what I say; what matters is what the Holy Spirit suggests
to each one - in your soul, as well as mine." [300]
And as what he had to convey was Christian doctrine and the spirit of Opus Dei, his closest
guide in preaching was the mind of the Founder. This is reflected in the following letter he wrote
to St. Josemara: "On Sunday I reserved the Lord in the chapel which was already finished. I did
it early, with only the Administration present. I addressed them with a few words which I
imagined you would say: ...the Father, surely, would say to you ..." [301]
The words and, above all, the spiritual qualities of Don Alvaro moved his listeners to love God.
Some testimonials refer to a retreat he preached in March 1945 in Vigo (Spain). Ramona
Aranaz Sanjurjo, one of those who attended, recalled that "he gave the retreat in a chapel
overlooking the street that no longer exists. In the newsletter of the diocese, the bishop had
186

written that he was very glad Don Alvaro was coming. The retreat was organized by the Catholic
Action (...). I was struck by the slant of his meditation topics: it was a new way, it was something
new, different... that touched me deeply because, although I had been regularly attending
spiritual retreats, I had never heard of God's love spoken in this way. It was for me a great
discovery, an encounter with God as Father, as Friend, that made such an impact. The second
day I went to talk to him, and he explained what Opus Dei was. I do not remember his exact
words, but it was clear that it was a path of holiness in the world. That was exactly what I was
looking for. The next day in a meditation he said: If you've left the unlawful things for the sake of
God, why not also leave the lawful ones? These words provoked my decision to give my life to
God. I remember Don Alvaro as a young priest, filled with love of God, with great simplicity and
naturalness." [302]
And her sister Milagros wrote: "What caught my attention (and I still hold the memory very
dearly) was the devotion with which he prayed the Confiteor at Mass. I found him a holy priest. I
was impressed; I noticed in him something special and since then I've always had devotion to
him." [303]
Meanwhile, Sister Teresa Margaret, a Discalced Carmelite, who was then a young student and
also attended that retreat, wrote: "I met him at a retreat he gave for young people at the College
of the Carmelites of Charity in Vigo, in 1945. From the first moment I was impressed by his
priestly bearing, his spirit of recollection, his deep humility that stood out, and his simplicity. He
was both very friendly and welcoming; he attended to me with kindness." [304]
His meditation would include some anecdotes which, in
addition to serving as a way of varying the pace, helped
illustrate graphically the point that he wanted to convey.
Encarnita Ortega, one of the first women in Opus Dei,
remembered a meditation of Don Alvaro shortly after his
ordination. Fifty years later she still remembers the
"anecdote of a shepherd who was bringing a herd to graze
and upon returning, after spending the day under the
scorching sun, he found a stream of fresh, clear water, and
felt a great desire to quench his thirst there; but he desisted
so as to offer the sacrifice to God. Then he looked at the sky
and saw a big star, as a reward for the sacrifice he had
made . Years passed and, as he grew old, he thought of a
young shepherd who would replace him. The first lesson he
taught him was the best places for grazing. Returning after a
day spent under the sun, they reached the stream and he
thought to himself: if I do not drink, neither will my partner
and he will be left thirsty; but if I drink I will not see the star...
Charity won - fraternity - and he drank eagerly. He almost
did not dare to look up to heaven, but he did, and he found two great stars instead of one. Don
Alvaro told us that God rewards charity, which is the first of virtues." [305]
Figure 61: Encarnita Ortega, one of the first
women of Opus Dei. Her process of
beatification began in March 2009. Photo
credits: encarnitaortega.wordpress.com

187

Don lvaro preached to people of all kinds, always showing a total availability. In this same trip
to Vigo, before starting the retreat, Bishop proposed an activity not planned in advance: to bless
an engineering school in Pontevedra. He accepted immediately, and right after lunch we left
with the Bishop and Fr. Eliodoro [306], himself a forestry engineer. We rode in the car of the
Director General of Forestry to Pontevedra for the opening of another campus of the School of
Forestry [307]. Upon reaching the destination, the Bishop asked Don Alvaro to say a few words
to the engineers present at the event. Much later, though Fr. Eliodoro was already more than 90
years old, he still remembered those moments well: "The way he spoke about professional
matters from an apostolic point of view made a very big impression on them. It was more useful
to them than several retreats. They also saw the joy and great importance that Don Alvaro put
into his being a priest more than being an engineer. (...) It did them a lot of good. The bishop
himself learned something: that he could count on all these people well-formed in a Christian
way. Because all that Don Alvaro did then was to bring Christian formation to all those good
gentlemen." [308]
As has probably happened to every preacher, Don Alvaro had his share of inconvenient
incidents, albeit rarely. Once, during a retreat at the College of Lourdes de Valladolid, "one of
the fellows who attended rose from his seat in the middle of a meditation, addressed the
presbytery and, to the astonishment of all, began to make a public confession. Don lvaro
immediately interrupted him, saying with great energy: this is not done!" [309]
A new way of cooperating with the Founder
Since he began hearing the confession of Saint Josemara, Don Alvaro became an even
stronger support for the Founder of Opus Dei. The supernatural gifts that God gave this holy
priest demanded that he had at his side (in a manner of speaking) a confessor of a deep interior
life, intelligence, and humility who could accompany him in true spiritual harmony. Their unity of
mind and spirit was indeed extremely close, from the moment Don Alvaro had sought admission
to the Work, and was reinforced every day. Proof of this, for example, is the help that Don
Alvaro gave to the Founder in writing some documents for the spiritual formation of his children.
Many years later, Jose Luis Mzquiz still remembers the image of the two in the retreat of
Molinoviejo, near Segovia, "walking under the pine trees thinking and exchanging impressions
occasionally they called us to tell us something or to show us some paper and also working
using a small green metal table." [310]
His spiritual identification with the Founder thus increased in such a way that was noticed by all
the faithful of Opus Dei, even the very young ones, and that was a stimulus for their ascetical
life. An example is the testimony of Luis Prieto: "The initial impression he made on me, now
remembering the first time I saw him in Palau in 1945, as a 20-year old student, was that he
was a smart priest with a simple sympathy and, despite his strong personality, made himself
accessible with a natural simplicity and kindness to all of us who were then recent in The Work
and much younger than him. I had the feeling that "he used" his talents at the service of the
Founder so naturally and smoothly that their interaction was barely noticeable. (...) The
concurrence between the two was such that a few words or one look from the Founder sufficed

188

for Don Alvaro to discreetly interpret his will and to carry out quickly a command or to take note
of an indication in his agenda." [311]
Such was their unity of wills that sometimes one wondered to whom one could attribute the
initiative for a certain action. However, Don Alvaro always made it clear that he was responding
to indications of Saint Josemara, removing any attribution from himself. If ever the Founder
directed the gratitude of those present to Don Alvaro, he tried - with discretion, elegance and a
bit of embarrassment - to downplay it by saying, with a smile, that they were exaggerated in
their appreciation. [312]
In addition, since October 1944, he
also had to deal with the health of the
Founder, who was suffering from a
severe form of diabetes, and he did so
with great solicitude. Jos Luis Mzquiz
writes, "I remember how, with great
dedication and love, Don lvaro gave
him intramuscular injections of insulin
several times a day." [313]
His care for St. Josemaria went beyond
the medical aspects. His fondness for
the Father was such that he
spontaneously decided to follow the
Figure 62: St. Josemaria preaching; diabetes had caused him to put on
a lot of weight, because of which he had to follow a strict diet. Don
same, pretty challenging diet of St.
Alvaro himself followed this diet out of unity with and charity to the
Josemara even though at the time he
Founder. Photo credits: josemariaescriva.info
himself did not need it personally.
According to Encarnacin Ortega, he justified his decision by asserting that "rather than being
commanded, it was simply that he could not allow himself to take something nice and appetizing
(but harmful for anyone with diabetes), when our Founder could only take unpalatable food."
[314]
And yet in those very months, he had his usual health problems. [315] He carried these
illnesses, however, with supernatural vision and joy, and these did not pose as obstacles to
carrying out his intense pastoral and apostolic activity.
3. Towards the Papal approval of Opus Dei
As soon as World War II ended, Opus Dei could now make a reality one of the essential
characteristics of its spirit: universality. It was now time to expand the apostolate beyond the
Spanish borders. Since 1942, people of the Work who went to Rome for professional reasons
had enabled Opus Dei to make its presence felt in sectors of Italian civil society and in some
circles of the Vatican Curia. In 1945 St Josemaria traveled to neighboring Portugal,
accompanied by Don Alvaro, to lay the foundations of its first Center which began operations in
1946. [316] In 1946 and 1947 the first members of the Work moved to Britain, Ireland and
France. In 1948, the Founder instructed three of his children to do a long exploratory trip to the
189

Americas, with a view to begin the apostolic work in countries of the continent as soon as
possible. [317] Upon considering these developments one immediately understands why there
was already a real need to secure a legal status from the Holy See that would allow Opus Dei to
do its apostolate worldwide.
Four months after Don Alvaros ordination, and taking advantage at that time that he was not
present, St. Josemara told a group of his sons how Don Alvaro "often cleared up the pieces
and suffered many blows so that neither he (i.e., St. Josemaria) nor the Work would receive
them, and how he would go alone to talk to cardinals and important people to procure the
Works approval." [318] He was referring to the status obtained in 1943 which, from the outset,
St. Josemara had considered temporary because it did not subscribe to the founding charism
and the pastoral reality of Opus Dei.
Since 1939, Don Alvaro had helped St. Josemaria in dealing with Spanish ecclesiastical
authorities, but after receiving the priesthood his dedication to this task further intensified, if
anything. In the months immediately after June 1944, he met with the Nuncio on more than ten
occasions, and also spoke with the bishops of Toledo, Malaga, Pamplona, Granada, Tuy,
Valladolid, Oviedo, Palencia, Barcelona, Orihuela, Leiria, Burgos, Vitoria, Valencia, Coimbra,
Santander, Bilbao, Salamanca, Orense, Jaca, and Ciudad Rodrigo.
In a letter from him in April 1945, addressed to the two members of the Work residing in Rome
for professional reasons, he made reference to those dealings: "The Nuncio and all bishops, old
and young, old and new, in the same plan of care that you already know. Several bishops stay
at home (translators note: i.e., in the Center) whenever they come to Madrid. Thank God, there
is perfect unanimity in the episcopate, as always, with respect to the Work. Besides being a
grace of God, humanly it is natural, since the Bishops only see in us the one thing they can see,
because it is all we have: the desire to serve the Holy Church through them and to perform our
specific mission among intellectuals. The religious, in general, and the secular priests, are head
over heels for us, too." [319]
During the summer and autumn of 1945, aided by Don Alvaro, St. Josemara prepared the
documents necessary to obtain papal approval. Once more his dedication to the Founder
reached a new peak in early 1946, when the need was perceived to request letters from
members of the hierarchy to endorse the Works request to the Holy Father [320]. They made
many visits separately to bishops for this purpose. Don Alvaro made the following: on
January 31 he was in Valladolid; February 1, in Palencia and Bilbao; Feb. 8, in San Sebastian
and Irun; Feb. 9 in Pamplona; Feb. 10, in Vitoria; Feb. 11 in Valladolid and Salamanca; and
Feb. 12, in Segovia and Madrid. [321] His efforts were successful. "The letters are about: we
have several others and they have sent them to us (...). The letters will be from Seville,
Granada, Murcia, Valencia, Barcelona, Vitoria, Santiago, Valladolid, Madrid, Zaragoza, and
Coimbra, and perhaps also of Pamplona, Avila, Salamanca, and Palencia [322]."
St. Josemaria asked Jose Orlandis to accompany Don Alvaro to submit the documentation to
the Holy See, because the former knew the Italian capital and its language. [323] In early
February, Don Alvaro suggested, I think you and I could leave at the end of this month or early
next. [324]. The request to the Roman Pontiff, written by St. Josemara, with the approval of the
190

Bishop of Madrid- Alcala and dated January 25, 1946, began as follows: "Most Holy Father, the
priest Josemara Escriv de Balaguer y Albas, President General of the Priestly Society of the
Holy Cross, humbly prostrate at the feet of Your Holiness, strongly pleads His benevolence to
deign to grant the Decretum Laudis (Decree of Praise) and approval of the Constitutions of the
Society." [325]
After mentioning , in half a dozen lines, the legal milestones of Opus Dei (founded in 1928,
approved as a Pious Union in 1941; canonical establishment of the Society in 1943 in the
diocese of Madrid), he continued: "With divine help, the Priestly Society of the Holy Cross has
grown to the point that because of the number and select quality of its members, as well as the
nature and development of their activities which they carry out with fruits not only in a good
number dioceses but also in various countries of Europe and America the said Society
requires an approval that would give it greater stability and scope than that which corresponds
only to diocesan right." [326]

Figure 63: The J.J. Sister (1,554 grt). She was built in 1896 for the Navigazione Generale
Italiana as the Galileo Galilei, but sold in 1910 to Compaa Valenciana de Vapores de Correos
de frica, one of the companies which merged to form Trasmediterrnea on January 1, 1917.
She was broken up in 1965 (www.timetableimages.com/maritime/images/ct27i.htm). Photo
credits: trasmeships.es

On February 21,
1946 Don Alvaro
went to Barcelona to
sail for Genoa. In the
diary of one of the
centers of Opus Dei
in Madrid one can
read the following
entry of that day:
"The Father has told
us that lvaro was
going to Rome for
very good and
important things
which he had never
dreamed could
happen so soon. We
must pray for him
and help him a lot
from here." [327]

They could not have arrived in the Eternal City at a more suitable time, because on February 12
Pius XII had held a public consistory in which he created thirty-two new cardinals: the first since
the outbreak of the Second World War. The imposition of the biretta was scheduled for the 23
and for that reason, many cardinals were there. There was no better occasion to make known
the reality of Opus Dei and to get some commendatory letters from some prelates of European
countries.
Francisco Ponz, then residing in Barcelona, has left a detailed account of Don Alvaros transit in
Barcelona on his way to Italy. "They were going to take a boat from the Transmeditarranean
191

Company, the J.J. Sister, which would take them to Genoa on the first trip on its first regular
passenger service after the war. That ship returned on Sunday, Feb. 24 from Rome, where
Bishop Leopoldo Eijo and Garay had made a pilgrimage with faithful of the diocese of Madrid
(...). Don lvaro went to the port to meet him and thus, they spent a few hours together in
Barcelona, in our Center in Muntaner Street. (...) Don Alvaro asked us to pray for the task
entrusted to him by the Father which he had to do in Rome. He spoke about it in very general
terms. His attitude during his stay in Barcelona was one of absolute normalcy, but his face
reflected worries as well as some pressure, from the responsibility for this new journey to Rome,
so crucial for the Work. He showed the same serenity and peace as always, the same
supernatural peace. Just like our Founder, he was firmly convinced that Opus Dei was Gods, it
was in his hands; the Lord was determined to make it happen, and therefore He would carry it
ahead as He had. On February 25 we accompanied Don Alvaro and Jose Orlandis to the port."
[328]
Don Alvaro, who was about to turn 32, began the second Roman period of his life. It was a
stage that was to become final, for it was in the Eternal City that he would live for forty-eight
years until his death.
FOOTNOTES:
[242 ] St. Josemara , Letter, 14 Feb 1944 , n . 13 , cit. in Fuenmayor , A. Gomez -Iglesias, V. ,
Illanes , JL, The Canonical Path of Opus Dei , op. cit. , p. 146 .
[243 ] Ibid.
[244 ] Del Portillo, . , ... Letters , vol. 3, n. 438 .
[245 ] At that time, candidates for the priesthood, before receiving the three "major orders" (subdiaconate, diaconate and presbyterate), should receive the clerical tonsure and the four "minor
orders" : the porter, lector, exorcist, and acolyte (cfr. CIC , 1917 , c . 949).
[246 ] Request for St. Josemaria Escriva to the Bishop of Madrid for the granting of the clerical
tonsure and other Holy Orders : Original in the Archdiocese of Madrid , copy AGP, D- 10262
APD .
[247 ] St. Josemara , Letter to the coadjutor abbot of Montserrat, Dom Aurelio Maria Escarr
Jan , OSB , El Escorial , 15 - V - 1944 , AGP, EF- 440515-1 .
[248 ] See Certificate of having made a retreat necessary for the reception of Holy Orders
(Madrid , 24 -VI- 1944) , AGP, and APD D-16016/12 Vzquez de Prada , A. , The Founder of
Opus Dei , vol. II , op. cit. , p. 632 .
[249 ] Testimony of Jos Luis Mzquiz ( AGP, APD T- 17519 , p. 44).
[250 ] See ibid.

192

[251 ] See Certificate of reception of the First Clerical Tonsure (Madrid , 20 - V - 1944) , AGP,
APD D- 16016/2 . According to canon law then in force, he was granted immunity from
interstices, i.e., the Orders were conferred in a shorter time than expected .
[252 ] See Testimony of Francisco Mart Gilabert , AGP, APD T- 0083, p. April . The certificate
of previous exams for the tonsure and minor orders is dated 19 - V - 1944. Cf Exams for the
tonsure and minor orders (Madrid , 19 - V - 1944) , AGP, APD D-18968/19 . See also List of
those who have received the first clerical tonsure (Madrid , 20 - V - 1944) , AGP , D- 10256 APD
.
[253 ] See Diary of Espaoleto , entry 2-V - 1944 : AGP, D- 17162 APD .
[254 ] See Certificate of reception as the Porter and Lector ( Madrid 21 - V - 1944) , AGP, APD
D- 16016/3 . See also List of those who will receive the order of Porter and Lector (Madrid, 21 V - 1944) , AGP , D- 10260 APD .
[255 ] See Testimony of Francisco Mart Gilabert , AGP, APD T- 0083, p. Three . See also
Certificate of reception as Exorcist and Acolyte (Madrid , 23 - V - 1944) , AGP, APD D- 16016/4
and the list of those who will receive the order of Exorcist and Acolyte (Madrid , 23 - V - 1944) in
AGP, D- 10257 APD .
[256 ] Cf Exams for the Holy Orders of Subdiaconate , Diaconate and Priesthood ( Madrid, 26 V - 1944) , AGP , APD D-18968/20 ; prior to ordination handwritten statement as subdeacon
(Madrid, 27 - V - 1944) , AGP , APD D- 16016/5 and profession of Catholic faith and oath
formula prescribed by St. Pius X ( Madrid, 27 - V - 1944) , AGP , APD D- 16016/6 .
[257 ] See Certificate of reception to the Subdiaconate (Madrid , 28 - V - 1944) , AGP , APD D16016/7 .
[258 ] Cf Certificate for having exercised the Subdiaconate ( Madrid, 2 -VI- 1944) , AGP , APD
D- 16016/8 ; certificate of reception to the Deaconate (Madrid 3 -VI- 1944) , AGP , APD D16016/9 and list of those who are to receive different orders (Madrid 3 -VI- 1944) : AGP, D10258 APD .
[259 ] Certificate of reception to the Priesthood (Madrid , 25 -VI- 1944) : AGP, APD D-16016/13,
and list of those who have been received into the Priesthood (Madrid , 25 -VI- 1944): AGP, APD
D- 10261 .
[260 ] Cf Vazquez de Prada , A. , The Founder of Opus Dei , vol. II , op. cit. , p. 636 .
[261 ] Del Portillo, , Remarks at a family get-together , 25 -VI- 1989 . AGP , Library, P02 ,
1989 , 711.
[262 ] See Testimony of Teodoro Ruiz Jusu , AGP, APD T- 19471 , p. 19-22 .
[263 ] Testimony of Joan Masi Mas - Baga , AGP, APD T -0503 , p. Two .

193

[264 ] Testimony of Encarnacin Ortega Pardo , AGP, APD T -0136 , p. 11. Also remember that
precisely on June 26, 1944, he said these words in a sermon: "God is the light that shines in the
apostolate. The means: prayer, mortification, training. If we want to reign, we must be
consistent: first give the heart ... This unity of life - prayer, work, training - that Christ will reign in
our soul "(ibid.).
[ 265] Vzquez de Prada , A. , The Founder of Opus Dei , vol. II , op. cit. , pp . 636-637 .
[266 ] Ibid. , P. 636, note 187 .
[267 ] Testimony of Carlos del Portillo y Diez de Sollano , AGP, APD T -0609 , p. 23 .
[268 ] Cf Souvenir of the First Solemn Mass (Madrid , 28 -VI- 1944) original in AGP, D- 6031
APD .
[269 ] On the attendance of his Engineer companions and Assistants for Public Works. cf
Testimony of Edward Case Ridaura , AGP, APD T- 0361 , p. 1.
[270 ] Testimony of Pilar del Portillo y Diez de Sollano , AGP, APD T -0138 , p. 33 . Also for
humility, the Founder would not attend the first Mass of Don Alvaro ( cf. Vzquez de Prada , A.,
The Founder of Opus Dei , vol. II , op. Cit. , P. 640).
[271 ] Vzquez de Prada , A. , The Founder of Opus Dei , vol. I, op. cit. , p. 196 .
[272 ] Testimony of Jos Luis Mzquiz , AGP, APD T- 17519 , p. 53 .
[273 ] Del Portillo, , Remarks at a family get-together , 10 -IX- 1975 . AGP , Library, P01 .
[ 274] Vzquez de Prada , A. , The Founder of Opus Dei , vol. II , op. cit. , pp . 686 .
[ 275 ] For example , the Bishops of Valencia, Zaragoza , Barcelona , Cartagena, Granada ,
Huesca, Tuy , Mlaga, etc: . Cfr. Ministerial powers of the Spanish diocese AGP, APD D- 18978
D- 18985 and D- 18988 D- 18996 .
[276 ] "The Father has told us that during this term, lvaro would go once a month to
Universities and important towns of Northern Spain " ( Diary of Lagasca, entry of 29 -IX- 1944 :
AGP, D- 17150 APD ) .
[ 277 ] Vzquez de Prada , A. , The Founder of Opus Dei , vol. II , op. cit. , p. 648 .
[278 ] Ibid. , P. 647 .
[279 ] Testimony of Pilar del Portillo y Diez de Sollano , AGP, APD T -0138 , p. 33 .
[280 ] Ibid.
[281 ] Testimony of Carlos del Portillo y Diez de Sollano , AGP, APD T -0609 , p. 23 .
[282 ] Testimony of Encarnacin Ortega Pardo , AGP, APD T -0136 , p. 11.

194

[283 ] Del Portillo, . , Interview on the Founder of Opus Dei , op. cit. , p. 144 .
[284 ] In his testimony, Bishop Echevarra notes that Bishop del Portillo "had no objection to be
known that he went to confession every week, and often said it and would bring others to take
advantage of this great treasure. His manner of speaking, inviting others to acquire this custom,
was sincere and persuasive, so that many people who heard him followed this way. He was
persuasive and sincere because they clearly saw what he lived what he advised." (AGP, APD T19544 , p. 338).
[285 ] See Testimony of Francisco Ponz Piedrafita , AGP, APD T -0755 , p. 29 .
[286 ] Cf Vazquez de Prada , A. , The Founder of Opus Dei , vol. II , op. cit. , p. 641.
[287 ] See ibid. , And Bernal , S., Memories of Alvaro del Portillo , op. cit. , p. 88 .
[288 ] Thus we read in the newspaper of Moncloa , "Someone has taken advantage of the
situation to confess to lvaro since the three acquired their licenses days ago' (Entry of of 5VII- 1944 : AGP, D- 17170 APD). On the day of ordination, Bishop Eijo y Garay had given
oretenus licencias perpetuas for his diocese : cf. Granting of ministerial licenses in the diocese
of Madrid- Alcala , 14 - 1944 -X , AGP, D- 18988 APD .
[289 ] Testimony of Jos Mara Ramrez Casciaro , AGP, APD T- 0961 , p. April .
[290 ] See Testimony of Sallent Ignacio Casas, AGP, APD T -0617 , p. 1.
[291 ] Del Portillo, . , Letter to Joseph Orlandis and Salvador Canals , AGP, C- 441002 APD .
Specifically, lvaro corresponded to Thursday : cf. Diary of Moncloa, entry of 26 -IX- 1944 :
AGP . APD D- 17171 .
[292 ] (Testimony of Fisac Dolores Serna) "When the first three priests of Opus Dei were
ordained, St. Josemara appointed Don Alvaro as our ordinary confessor , leaving full freedom ,
as always, for us to go to any other confessor whenever we wanted " AGP, APD T- 1048, p. 2).
[293 ] Testimony of Mara Consolacion Prez Gonzlez , AGP, APD T- 15393 , p. Three .
[ 294] See Testimony of Jos Luis Mzquiz , AGP, APD T- 17519 , p. 62 .
[295 ] Vzquez de Prada , A. , The Founder of Opus Dei , vol. II , op. cit. , p . 643 .
[ 296 ] Del Portillo, . , Letter to Joseph Orlandis and Salvador Canals , AGP, C- 450422 APD .
[ 297] From 23 to 28 August and from 16 to 21 December 1944 he preached two retreats for
college students at the La Moncloa University Residence: cf. Announcement of spiritual
activities for college students and Special Schools (Madrid , XII , 1944 ) , AGP, D- 10148 APD .
From March 2 to 7, 1945 in Salamanca he preached to a group of college students ( cf. AGP,
APD D- 6115 ) . From March 15 to 18, to the students of the Colegio del Pilar in Madrid ( cf.
Announcement of spiritual exercises for students of Colegio del Pilar). From March 25 to 29 in
Vigo, student interns of the School of Mary Immaculate, led by the Carmelites of Charity ( cf.
Announcement of spiritual exercises in Vigo- for - girls , 24 to 29 -III- 1945 , AGP, D- 10151
195

APD ) . From March 31 to April 7 he probably preached retreats for youth in Domestic Service
(cf. Announcement of a youth retreat for those in domestic service, probably in Madrid, 31- III IV- 7 - 1945, AGP, APD D- 10152). From April 24 to May 2 he gave two retreats in Valladolid for
students of the School of Our Lady of Lourdes of the Brothers of Christian Doctrine ( cf.
Documents relating to the Spiritual Activities he preached to students of the College of Our Lady
of Lourdes- of the Brothers of the Christian Schools , Valladolid, 24 -IV - V 2 - 1945). From
September 2 to 8, in Begoa , near Bilbao, to the youth of Catholic Action ( cf. Daily Mail , log 28 -IX- 1945 : AGP, D- 17186 APD ) . February 1 to 6, 1946, in the University Residence Abando
in Bilbao (cf. Diary of Abando , notes 1 to 6 -II- 1946 : AGP, D- 17189 APD ) .
[298 ] Cf Vazquez de Prada , A. , The Founder of Opus Dei , vol. II , op. cit. , pp . 643-644 .
[ 299 ] See ibid. , W . 644.
[ 300 ] Del Portillo, , Remarks at a family get-together , 27 -VII- 1983 . AGP , Library, P01 .
[ 301] Del Portillo, . , Letter to St. Josemara , AGP, C- 451204 APD .
[ 302 ] Testimony of Ramona Aranaz Sanjurjo , AGP, APD T- 0338 , p. 1.
[ 303 ] Testimony of Miracles Aranaz Sanjurjo , AGP, APD T -0461 , p. 1.
[ 304] Letter to Bishop Javier Echevarra Rodrguez , Sabaris , 20 -VI- 1997 , AGP, APD T 5220 .
[305 ] Testimony of Encarnacin Ortega Pardo , AGP, APD T -0136 , p. 6.
[306 ] It is the priest Eliodoro Gil Ribera , who had met St Josemaria in the 30s , in Madrid.
[307 ] Del Portillo, . , Letter to St. Josemara , AGP, APD C- 450325-01 .
[308 ] Testimony of Eliodoro Gil Ribera , AGP, APD T -1004 , p. April .
[309 ] Testimony of Fernando Valenciano Polack , AGP, APD T- 18489 , p. 6.
[310 ] Testimony of Jos Luis Mzquiz , AGP, APD T- 17519 , p. 60 .
[311 ] Testimony of Llus Prieto Bull , AGP, APD T- 0993 , pp . 1-2 .
[312 ] See ibid.
[ 313 ] Testimony of Jos Luis Mzquiz , AGP, APD T- 17519 , p. 68 .
[314 ] Testimony of Encarnacin Ortega Pardo , AGP, APD T -0136 , p. 19 .
[ 315 ] "lvaro who was then working with Jos Luis ate with us, departing somewhat dizzy. At
table he was all right, or at least so it seemed, with his usual good humor "(Diary of Espaoleto,
entry of 17-I - 1954: AGP, D- 17164 APD ) . Dr. Pardo Urdapilleta made a medical note of him
on February 11, 1944. In his report, he speaks of maxillary sinusitis with 2 or 3 complcations
and of dizziness frequently brought about by his posture. Sometimes he had difficulty with
196

digestion and suffered constipation up to seven days. He weighed 80 kg . and hisblood pressure
was160 /90.
[ 316 ] Cf Vazquez de Prada , A. , The Founder of Opus Dei , vol. II , op. cit. , pp . 696-698 ;
Azevedo, Hugo de , Primeiras viagens Josemaria S. Portugal (1945 ) , Studia et Documenta 1
(2007 ) , p. 15-39 .
[317 ] Cf Fuenmayor , A. Gomez -Iglesias, V. , Illanes , JL, The Canonical Path of Opus Dei ,
op. cit. , pp . 145-146 ; Cano , Victor, The first steps of Opus Dei in Mexico (1948-1949 ) ,
Studia et Documenta 1 (2007 ) , p. 44-47 .
[318 ] Diary of Lagasca, entry of 22-X - 1944 : AGP, D- 17150 APD .
[319 ] Del Portillo, . , Letter to Joseph Orlandis and Salvador Canals , AGP, C- 450422 APD .
Certainly misunderstanding by some religious had not ceased entirely, but at least they had
declined.
[320 ] Of special interest for these efforts are the following letters : Del Portillo, , Letter to
Salvador Canals , AGP, C- 460209 APD and Portillo, , Letter to Joseph Orlandis Rovira ,
AGP, C- APD . . 460210 .
[321 ] Cf Del Portillo, . , Epact , 1946 AGP series A.3, 180-7 . In addition to these efforts, at
that time Don Alvaro was preaching a retreat in Abando , from 1 to 6 February , in which he
preached five meditations a day ( cf. Diary of Abando , AGP, M.2.2 series , D 068-19 ) .
[322 ] Del Portillo, . , Letter to Salvador Canals , AGP, C- 460209 APD . Salvador Canals ,
who had lived in Rome between 1942 and 1945 , returned to the Eternal City in January 1946 to
help Don Alvaro in negotiations with the Holy See.
[323 ] Jos Orlandis was Professor of Legal History at the University of Zaragoza. His classes
ended in February, and would not resume until October, so he could be absent ( cf. Orlandis ,
J., My memories . Early Stages of Opus Dei in Rome, Ignatius Press, Madrid, 1955 , p. 32).
[ 324] Del Portillo, . , Letter to Joseph Orlandis Rovira , AGP, C- 460203 APD .
[ 325 ] Vzquez de Prada , A. , The Founder of Opus Dei , vol. II , op. cit. , pp . 650-651 .
[326 ] Ibid.
[ 327] Diary of Villanueva, entry of 21-II - 1946 : AGP, D- 17165 APD .
[328 ] Testimony of Francisco Ponz Piedrafita , AGP, APD T -0755 , pp . 32-33. See also
Orlandis , J., My memories , op. cit. , p. 32 . The J. J. Sister was a motor vessel, built in 1896,
86 meters long. With this trip the Barcelona-Genoa route was inaugurated, and lasted for a few
months. In fact, it was this same boat which St. Josemara used when he went to Rome , four
months later.

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Chapter 10: The definitive move to

Rome
1. The request for the Decretum Laudis
a. Initial steps
b. Difficulties appear
2. Daily life in Rome
3. With St. Josemaria in the Eternal City
a. The pace picks up
4. Opus Dei, an institution of pontifical right
5. Services to the Roman Curia
Love for the Church is a characteristic trait of the spiritual physiognomy of St. Josemaria Escriva
which Alvaro del Portillo had learned to live and cultivate. The members of the Work, his
children, know themselves to be part of the Church, and seek only to serve Her "as the Church
wants to be served" [329]. In a letter dated January 9, 1932 the Founder pointed out to them,
"Children of my soul, you are here in the Work because the Lord has put in your heart that clean
and generous desire to serve, a true zeal which is willing to make every sacrifice, working
quietly in the Church without seeking any human reward. Fill yourselves with such lofty
ambitions; reinforce this holy disposition in your heart, because the work is immense." [330]
Similarly, devotion to the Roman Pontiff was very deeply anchored in their souls. "Christ. Mary.
The Pope. Didnt we just indicate, in three words, the loves that summarize the entire Catholic
faith?" [331]. St. Josemara wrote those words in 1934 and repeated them tirelessly throughout
his entire life. "Thank you, God, for the love for the Pope you've put in my heart" [332], he would
exclaim as well. This love stemmed from his theological faith, i.e., the full conviction that the
Pope is the Vicar of Christ, with all the consequences this entails. For that reason, nothing could
budge his complete loyalty and fidelity to the Roman Pontiff.
"You have come a century too soon," [333] they had told Don Alvaro, shortly after the latter
arrived in Rome to initiate The Works juridical pathway. The Founder would hear the same
warning, when he arrived in 1946: so new was the message of Opus Dei, and so seemingly
closed was the path that St. Josemara was opening with the grace of God and his prayers, his
sacrifices and his work! It took almost forty years for the Church to approve it, with the authority
of the Roman Pontiff, the solution that the Founder had glimpsed from the 30s.
Men of gigantic faith, they never doubted that the ecclesiastical authority would grant the
canonical configuration appropriate to the ascetical and theological reality of Opus Dei.
Therefore, the two were exemplary not only in their obedience to the general laws of the
Church, but also in their fidelity to the original inspiration of Opus Dei as given by God to the
Founder. Moreover, not a single critical word ever left their lips through all the misunderstanding
that they so often found among members of the Roman Curia. The story of forging the juridical

198

path of Opus Dei, of which St. Josemaria and Don Alvaro were the main protagonists, was a
true epic of faith, obedience, strength, and loyalty to God and the Church.
1. The request for the Decretum Laudis
a. Initial steps

Figure 64: Salvador Canals was the first member of Opus Dei who
moved to Rome and later ordained a priest. Photo credits:
opusdei.ph

The vessel "J.J. Sister" made its journey to

Genoa, without much incident. A few days
later, on March 2, Don Alvaro wrote a long
letter to St. Josemara, narrating the
adventures of the trip to Rome: "Dearest
Father: Heres the first letter of this second
stage in Rome. () The boat trip was
wonderful. We left at noon on the 25th with
our entire luggage, and reached Genoa on
the 26th, at three in the afternoon. The
consul and Salvador (Canals) were waiting
for us. Despite the consul's protests, we
left for Rome in a Fiat driven by its owner,
a count who is a friend of Salvador's. This
was at about six in the evening." [334]

The war had only very recently ended, and

the Italian authorities struggled to maintain civic order in the country. Groups of bandits and
thieves still circulated with abandon and crossed the Apennines at night, posing to travelers a
significant risk of being assaulted, as is clear from his account: "To save time, we went through
the Bracco without waiting for a police escort. The count had provided himself with a rivoltella (a
revolver). We could not have done much, but nothing happened. [335] We had supper in La
Spezia, and despite being told again that it was very dangerous, we continued on, hoping to
make the trip by night and arrive in time to see the Spanish cardinals, who were to leave Rome
early on the first (of April).
But we started getting flat tires; the two jacks that we had broke; and, finally, five miles from
Pisa, we got another flat. Since it was night, no one would stop to lend us a jack or do anything
else, so we securely shut ourselves up in the car to sleep. We were hoping maybe someone
would help us in the morning. We did not know we were so close to Pisa. And not until the next
day did we learn that while we were sleeping, some bandits robbed a truck just half a mile from
us, and took off with it, leaving its drivers tied to some trees. At daybreak we finally got help, and
I celebrated Mass in Pisamy first Mass in Italyand we went on after the tires were fixed. But
to no avail: breakdowns and more breakdowns. Instead of reaching Rome on the morning of the
27th, we arrived on the 28th, too late to have supper." [336]
Shortly before his arrival, Salvador Canals had managed to stay in an apartment owned by the
"Obra Pia Espaola" [337], small but well-located and accessible through the Corso

199

Rinascimento and overlooking Piazza Navona. Its regular occupant was out of town, and the
administrator had given us free use of it until he came back in June. [338]
The next morning, after celebrating
Mass at the nearest church, which
was then called San Giacomo degli
Spagnoli, and currently dedicated to
the Virgin of the Rosary, Don Alvaro
began visiting Cardinals. He
narrated the following: "Salvador
and I set up shop at the Spanish
College. I was told that the cardinals
were leaving the next day and no
one knew how many of them we
could still see, or even if we could
see any of them at all. But by dint of
my insistence the Secretary of the
Figure 65: The Church of San Giacomo degli Spagnoli in Piazza Navona
(also known as Nostra Signora del Sacro Cuore) where Don Alvaro
Primate finally said that we [339] (...)
celebrated his first mass in Rome. Photo credits: Wikipedia.
could take a few seconds. He read
the commendatory letters I had with me and said that we could make one for him which he
would sign: he said what had to be said. Meanwhile, Salvador spoke to the cardinal of
Tarragona [340] and upon hearing he was from the part of Fr. Goyeneche [341], he asked:
Where do I sign? Afterwards I spoke to him. (...) Before lunch we had seen the cardinal of
Lisbon [342], too. As I told him I had brought the commendatory letters he said: I too must give
you one!'" [343].
This account offers a glimpse of the intensity of the pace that Alvaro kept in Rome. In one
morning, he made visits to the cardinals of Toledo and Tarragona, the Patriarch of Lisbon, the
Abbot Escarr [344], Fr. Gusi [345] and the Abbot Suol [346]. In the afternoon and way into
the night - interviews and dealings continued. "In the afternoon I brought the letters which the
cardinals of Toledo and of Tarragona could sign. I spoke with the latter for a while. With the
cardinal of Toledo, who read the letter very slowly, something terrible happened: he started to
write the letter H for Henricus, quivering, and as he had little ink pen loaded and bam! as
Ignacio C. would say [347] - a blotch in the commendatory letter. He was going to leave very
early the next day. I had to redo it at night, and at 9:30 (they were leaving at 10) I took it and he
signed it." [348]
During those early days his activity focused on meeting as many cardinals possible, to get them
acquainted with Opus Dei. In many cases, the explanation and personality of Don Alvaro were
sufficient for the cardinals, who had not heard of the Work previously, to write a commendatory
letter. Thus, he could write: "It is possible that the following may be giving us commendatory
letters: the cardinals of Berlin, Cologne, Westminster, and perhaps Milan and Palermo, and New
York. Together with those of Toledo, Tarragona, Granada, Seville (who has not arrived even
today), and Lisbon, these are 11 of the 69 cardinals worldwide. Thats not bad, even though a

200

few of them give us pumpkins. () Cardinal Faulhaber was in Rome, but he left several days
ago: it's a pity." [349]
On March 3 he visited Cardinal Josef Frings, Archbishop of Cologne, who was staying in the socalled "Campo Santo Teutonico". After explaining Opus Dei - in Latin, because it was the only
language they had in common - he asked the cardinal for a commendatory letter, which the
latter signed on that day [350]. Some days before, encouraged by Cardinal Cerejeira of Lisbon,
he had asked the Cardinal Gouveia, from Mozambique, who sent his commendatory letter in
mid-March. In short, thanks to the tenacity of Don Alvaro, the request for the Decretum Laudis
for Opus Dei would be accompanied by commendatory letters of bishops of several countries
from three continents.
b. Difficulties appear
It had only been a few days after Don Alvaros arrival to Italy and he already received a positive
response from many prelates. It thus seemed that the approval of Opus Dei as an institution of
pontifical right was going at a very good pace: the documentation to be submitted to the Holy
See was ready, and Fr. Goyeneche, the consultant of the Sacred Congregation for Religious,
had practically written his vote for the plenary meeting of the Congregation, "without mentioning
a few phrases of the letters in a couple of pages. Then you have to print it: later in April (until
after Easter theres none), the plenary. And afterwards, the decree." [351]
On March 16, they submitted the application to obtain the Decretum Laudis, along with the
collection of commendatory letters, duly bound. However, from that time on, the pace of the
proceedings began to waver. Don lvaro wrote days later: "It is going well, but slow." He added:
"I think until Easter, at least, it is essential to stay here. From then on, things will go wonderfully;
but we need to do this quickly and without changing anything, and theres the rub." [352]
Indeed, obtaining the Decretum Laudis was not as simple as one could have imagined it three
years previously, when the Holy See granted the Nihil obstat for the diocesan erection of the
Priestly Society of the Holy Cross. The initial plan which was simply the elevation of the Work
from an institution of diocesan right to one of a universal one, without changing its juridical form
met with technical difficulties. As Don Alvaro noted, the key was to "not change anything"
from what the Founder had requested.
The fact is that, several years before, the Vatican was studying that regulation in the common
law of the Church involving "new forms" of apostolate. It was a legal framework for certain newly
established Church institutions, including Opus Dei, which did not fit - for one reason or another
- the concept of state of perfection proper to religious institutes. Among the experts of the
Congregation which was assigned to study the subject there were two opposing views: some
like Fr. Goyeneche thought that with the then-current legislation it was possible to grant the
Decretum Laudis to an institution with the characteristics of Opus Dei; others, however,
maintained that in order to do that, a new law was needed. The latter was the view taken by
Father Arcadio Larraona, Undersecretary of the Congregation for Religious [353], who had
received from Pope Pius XII the task of producing legislation on these "new forms."

201

Fr. Larraona was of the conviction that the approval of

Opus Dei should not proceed until a new juridical
framework was enacted. Moreover, he argued, without
any basis, that if the Founder "had been aware of the
canonical mechanism of the so-called new forms,
known only to him (...), he would have handled some
points differently." [354] The previous phrase already
hints at the contradictions St. Josemaria encountered: a
person who did not know the charism of Opus Dei
sought to understand it better, in "some points", than the
Founder.
In this context, one then understands the extent of an
assertion that Fr. Larraona made to Don Alvaro: "it is
urgent to wait" [355]. As well, one appreciates the
contrary reaction of Don Alvaro: "we need to get out of
this fix quickly and without changing anything." He
understood that the concept that Fr. Larraona wanted to
express in his draft legislation was completely different
Figure 66: Arcadio Maria Larraona Saralegui was from the mind of St Josemaria, and he could not accept
a Claretian who worked as Undersecretary of the that rules contrary to it were established. These must
Congregation for Religious (1943-1950) and later
have been tense moments for Don Alvaro, and perhaps
named Cardinal by St. Pope John XXIII (Gran
Enciclopedia Navarra). Photo credits:
this explains why he wrote to St Josemaria with a lot of
liturgia.mforos.com (escudos)
insistence that the latters presence was needed in
Rome: because Fr. Larraona did not seem willing to change his mind.
On April 3, Don Alvaro was received in audience by Pope Pius XII, thanks to the solicitude of
Monsignor Montini, whom he met frequently in those days [356]. We know some details of the
interview from the letter he wrote to St. Josemara two days later. "The audience began at
12:20. It was tremendously affectionate. (...) I had prepared a few words in Italian to say that if it
was all right, we would speak in Spanish. But when I saw him I was transported out of myself,
and immediately spoke in Spanish. The Holy Father replied to me, with a very American accent:
Sure, why not! I told him I had the joy of visiting him, on behalf of the Work, three years
previously. He said yes, he remembered perfectly. I told him that I had now come to Rome, sent
by you, with documents for requesting the Decretum Laudis: including forty commendatory
letters. He asked whether it was for the Sacred Congregation for Religious. Then I spoke to him
about the situation of the Work. (...) From time to time he interrupted me to say: What a beauty!
What a joy! and things of the sort. I reminded him that the last time, I broke protocol and had
asked him not only the blessing for the Father and for the entire Work, but had begged him to
remember our Father in his prayers. He smiled and said: "And would you want me to continue
asking?" Of course, I answered, and he answered me that "he would not forget it, and would
pray every day, as he has done; and, moreover, with great joy." It was funny that one of the
times he interrupted me, it was to say again: "now I remember perfectly, as if I were seeing you
in uniform"; "with decorations and all"; "yes, yes, I remember very well," (...). Of course, upon
speaking of the Father and of The Way, I told him how you had taught us to be good children of
202

the Holy Father. I brought two good crucifixes to be blessed which he did and said that one
was for you and the other, in principle, for me. (...) Overall, Pepe [Orlandis] and I came back
home very happy (Pepe had been in St. Peters praying for that meeting)." [357]
The concern that Don Alvaro had about the
slow pace that the Roman Curia was taking
pushed him to carry out, in his own words,
an unprecedented freshness during the
audience [358]. In a fit of filial trust, he
mentioned to the Pope that it was a pity that
the Decree on the "new forms" of apostolate
had not yet taken off, even though it has
been worked on for two years as far as he
knew. [359] The Roman Pontiff said nothing
at the time, but its possible that that
"unprecedented freshness" may have been
useful as less than a week afterwards, he
indicated to Cardinal Luigi Lavitrano, Prefect
of the Sacred Congregation for Religious, to
approve the Decree on "new forms" as soon
as possible. Nevertheless, the delay dragged
on.
Don lvaro spent his stay using all the
Figure 67: Cardinal Luigi Lavitrano was former Archbishop of
means at his disposal to expedite the
Palermo and later Cardinal priest of the title of San Silvestro in
Capite. Photo credits: Eman Bonnici
approval of the Decretum Laudis. He spent
many hours working with the Secretary of
the Congregation for Religious and with Fr. Goyeneche; he visited Cardinal Lavitrano, Msgr.
Luca Ermenegildo Pasetto (Secretary of the Congregation for Religious), Msgr. Montini, and
Msgr. Domenico Tardini, Substitutes of the Secretary of State, Cardinal Tedeschini... [360]. With
the help of Jos Orlandis and Salvador Canals, he prepared seven copies of the commendatory
letters, bound in book form, for the Congregation consultants [361]. He likewise offered to help
in drafting documents, preparing meetings of the Plenary Commission and the Congress with all
members of the Congregation, which was the final step of the process.
In fact, from these indefinite deadlines, he managed to arrive at more specific and short-term
goals: The transition is this: 1st, it is impossible for the Commission to take place before the
next school year; 2nd, perhaps the Commission could come together within this academic year
and the Plenary, in the following; 3rd, the Commission shall take place post Agnos: and if the
Congress comes together within this school year, they may already be satisfied; 4th, and lastly,
for now: the Congress could not come together before June. I answered him that we would not
compromise with anything after May 3, the month of the Virgin and day of the Holy Cross. [362]
He was pushing things here and there, but the project was dragging on too slowly as far as he
was concerned. For his part, he continued collaborating with Fr. Larraona to finalize the
203

documents, have them printed and prepare copies for the members of the Congregation, etc.
Finally, the meeting of the Commission that would study these documents was set for June 8.
Originally, that would have been be on June 1, a Saturday, but as a referendum on the
acceptance or rejection of the monarchy in Italy had been set for June 2, Sunday, the meeting
was delayed for a week so that those who had to could do what they needed to fulfill this civic
duty outside Rome. [363]
Finally, on June 8 in the morning, the Consultants of the Congregation issued a vote in favor of
granting the Decretum Laudis to Opus Dei as an institution of pontifical right. It seemed that the
horizon was clear, and Don lvaro pointed this out immediately to St. Josemara: "Everyone is
excited about the Work, to the extent that they proposed, as the Pope does on solemn
occasions, that there ought to be another meeting at which videntibus omnibus (with everyone
looking on) the Work would be approved by the Commission. They have studied everything
point by point and have only made small changes." [364]
In reality, the Congregation gave only a "positive vote". For the approval of Opus Dei to happen,
ad hoc rules on the "new forms of Christian life" had to be approved and that would take more
time. The way would neither be easy nor short, because such regulation "would necessarily
entail a modification of the Codex of 1917 which (...) was considered premature" [365], and for
others "those new regulations were not acceptable for the danger they posed to the state of
perfection which had a tradition of centuries: (they could be) distorted and could even be
emptied of content." [366] Don Alvaro was aware of this situation and so, two days later, he
wrote to St. Josemara asking him to travel to Rome.
2. Daily life in Rome
Don Alvaros priority for his trip to the Eternal City was the preparation of the documents for
requesting the Decretum Laudis. But it was certainly not his only task. He took care of the
spiritual life of the two members of Opus Dei who lived in Rome and pushed the apostolic work
forward as he expanded his circle of friends and acquaintances. At the same time, he began
working in the Positio on the fame of holiness and heroic virtues of Isidoro [367], for whose
cause for canonization he would be appointed Postulator the following year. [368]
Reading the paragraph with which he began a new notebook of the diary that they were keeping
in Rome (dated May 17) helps one to fully grasp the main concerns that pervaded his soul in
those dates: "I'll start the day with words the Father often uses: Fiat, adimpleatur, laudetur et in
ternum superexaltetur iustissima atque amabilissima Voluntas Dei super omnia. Amen.
Amen. [May the most just and most lovable will of God be done, be fulfilled, be praised, and be
exalted above all things. Amen. Amen.] If we always have to live these words in the flesh in
these days and here in Rome, we have to savor in a special way every one of those words with
which the Father begins his days. God willing, we may soon write on these pages very great
things, although before God, great things happen if we willingly do things up to the most
insignificant minutiae of which our family life consists." [369]
One of the first things that had to be done was to obtain permission to celebrate Mass in the
apartment where they lived. They obtained a grant for a "portable altar" for Don Alvaro, as
204

Secretary General of the Work, and on March 2 he wrote to St. Josemara: "Tomorrow or the
day after we will begin having Mass at home" [370]. They wrote frequently to Spain, very
spiritually united to the Founder and all other members of the Work, and received abundant
letters in return. These letters were always an occasion to strengthen the bonds of filiation and
fraternity: "We had a great time reading your long letter. We read and re-re-re-etc.-read it, and
looked at the magnificent cartoons they were everyones favorite and read the many letters."
[371]
Thanks to these letters, we know some details of their life in Rome: the schedule, how they ate
or rested, people whom they knew, etc. "On the day of St. Joseph, we could not go to the
catacombs to celebrate. I spent the night of March 18 to 19 with a wonderful lumbago (there is
an epidemic here) and thanks to that, with hard work and a lot of time, I was able to celebrate at
home, which I thought I would not be able to do. Otherwise, I'm doing great. And Pepe and
Salvador, as well, inside and out, thank God. I'm not too unhappy with my inner life at this point,
though of course, I should whistle [372] infinitely better: but all this, however, requires
tightening." [373]
And days later: "You already how much we keep you in mind, and we really feel your assistance
there. Thank God, the interior life is whistling well; the schedules, watch days [374], etc. are
getting along fine." [375]
His unity to St. Josemaria was manifested in the frequency and length of his letters, in the
detailed review that he made of his tasks, and in the loving and trusting manner with which he
addressed himself filially to the Founder. This last consideration is seen, for example, in the end
of his May 5 letter, where, with genuine concern, he discreetly reviews his prayer for the many
intentions and needs of the entire Work: "How is Jos M doing in America? The sick? We pray
much for them. Los Rosales? Same for the canvas. The new priests? I guess that as soon as
we return we will find them, at least, as sub-deacons." [376]
Aware that St. Josemara had great devotion to the relics of the martyrs, and was interested in
getting some for the oratories of the centers of Opus Dei, he took steps to acquire a few [377].
He also began the search for a suitable house to settle in more definitively, since they would
have to leave the apartment they were renting in Corso Rinascimento as soon as its regular
occupant came back. For several weeks he went around the city, looking at villas and
apartments for sale: "We are now looking at houses. Were doing a lot of walking," [378], he
wrote in late March. These were the first months after the war, and the prices of property had
gone down considerably. The problem was the lack of money. So he expressed the impossible
hope that someone "would lend us, with the usual interest if necessary, half a million pesetas.
(...) I already know... its not possible. But if we could only find a solution!" [379]
The presence of Don Alvaro was also a boost for the apostolic work which Jos Orlandis and
Salvador Canals had been doing since the previous years in Rome. They already knew a good
number of university students. Among these, some showed signs of receiving God's call to
Opus Dei. The first was Vladimiro Vince, a young Croatian law student who was a refugee in
Rome [380]. He would write later: "When Salvador spoke to me about the Work, I was
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profoundly impressed. From the very first words, I was already strongly attracted to it. That day,
before we parted ways, I had already made my decision." [381]
Vladimiro asked for admission to Opus Dei on April 26, 1946. The role played by Don Alvaro in
his spiritual life was significant. He described the latter in a letter to St. Josemara, with words
full of admiration: Don Alvaro is a precious help for me: he has helped me solve every difficulty,
and, if ever I could not explain well everything that happens to me, he guesses it and
understands me. [382]
With his big heart, Don Alvaro had a natural flair for
making friends. We have already seen how, in 1943,
he met Bishop Giovanni Battista Montini. From 1946,
these frequent dealings continued for work reasons.
"From the outset, there was an atmosphere of
friendship and cordial sympathy between the two, to
the point that Msgr. Montini, already as Pope,
remembered him with a lot of affection (...), which he
manifested on several occasions." [383] For his part,
Don Alvaro held in high regard the Substitute of the
Secretariat of State. In April of that year, in a letter to
the Founder, he wrote: "Pepe [Jos Orlandis] spoke
to you of our visit to Monsignor Montini, who really
strikes me as a saint." [384]
Monsignor Montini treated everything related to Opus
Dei with great interest and affection. Later, on many
occasions, St Josemaria would recall gratefully that
"the first friendly hand that held out itself to me in
Rome was Monsignor Montinis; the first word of
Figure 68: Cardinal Giovanni Battista Montini, a close
friend of Don Alvaro, would later become Pope Paul affection for the Work that was heard in Rome was
VI. According to St. Josemaria, "the first friendly hand spoken by him."[385] And Don lvaro also noted that
that held out itself to me in Rome was Monsignor
"he was the first person who gave a welcome
Montinis. Photo credits:
embrace to our Founder in Rome. And he told him: as
orbiscatholicus.blogspot.com
soon as it is convenient, put up a house in Rome, for
though outside of Rome you do miracles, if those miracles dont come here, they are worthless."
[386]
He was a true friend. Thus, months later, through Msgr. Montini, Don Alvaro, moved by his filial
affection for the Founder, applied for the appointment of St. Josemaria as Domestic Prelate of
His Holiness. Another reason he did this was that he saw that the honorary title would serve to
show more strikingly the secularity of the priests of Opus Dei. In 1992, Bishop del Portillo
explained that "as I knew well the humility of the Father, I made these efforts without informing
him. In the spring of that year he received a letter from Monsignor Montini on the Appointment of
the Founder of Opus Dei as a domestic prelate. It was dated April 22, 1947. (...) The father felt
honored, but he said he did not want to accept it and that, with all his gratitude, he thought of
206

returning the document of appointment to Monsignor Montini explaining that he did not want any
honor. Salvador Canals and I asked him not to, and what finally convinced him was that with
this appointment the secularity of Opus Dei would be shown even more strikingly. And so he
changed his mind and wrote a letter to Msgr. Montini expressing his gratitude for this proof of
affection of the Holy Father and his. We later learned that Archbishop Montini also had the
kindness of paying the fees for the appointment from his own pocket." [387]
He likewise had frequent dealings
with the other Substitute of the
Secretariat of State, Archbishop
Tardini. Despite the gap that
separated their ages and positions,
a deep friendship developed
between the two. In his letters to St.
Josemara, he made frequent
references to the invitations Tardini
gave him to come and celebrate
Mass in Villa Nazareth [388], an
orphanage that the prelate had
founded in Rome in 1946. The
familiarity between them was great,
as shown in this letter: "Tardini
arranged that some children toured
him around the house [referring to
Figure 69: Cardinal Domenico Tardini (shown here with St. Pope John XXIII)
was Secretary of State when he played football with Don Alvaro and some
an ambassador who had come to
kids in the the orphanage of Villa Nazareth which he founded. Photo
visit Villa Nazareth], and meanwhile
credits: orbiscatholicussecundus.blogspot.com
both he and I you wont believe
this! - we were playing ball with the other kids." [389] And a week later the scene was repeated:
"With Monsignor Tardini, all is fine: the other day I do not know if I said it, because we did the
same last week , the day before yesterday, we were playing football!: he, his brother, and I:
Roba da chiodi!" [390]
He had also met the then secretary of Monsignor Montini, Archbishop Travia, who was deeply
impressed by his kindness, intellectual gifts, and supernatural spirit. He saw that the young
priest had an attractive personality: calm, positive in his judgments, fair, balanced, not prone to
criticism or controversy. His behavior and words revealed a selfless love for the Church and a
sincere desire to serve Her with all his strength. [391] He also noticed the precision and care
Don Alvaro put into the material aspects of binding the documents: in those qualities he saw the
practical manifestation of an aspect - definitely not secondary in its implications also as regards
material things - contained in the message of the founder of Opus Dei on the sanctification of
work. [392]
There were many important personages in the Roman Curia with whom he had dealings of
genuine affection, even in those early years. Cardinal Pizzardo used to receive him with just one
phone call, talked to him a long time, and spoke of the Secretary General of Opus Dei with
207

admiration and gratitude. The other ecclesiastics whom he knew likewise praised his
supernatural sense and had much affection for him throughout his life: the Cardinal Vicar of
Rome, Marchetti Selvaggiani; cardinals (of whom some were not yet bishops then) Agagianian,
Ciriaci, Siri, Ottaviani, Palazzini, Knig, Mart, Samor ... [393].
His spirit of Christian fellowship manifested itself particularly in his concern for the sick. For
example, Bishop Echevarra narrated that in the 1950s he made visits to a cardinal who had
undergone surgery. As surgical techniques at that time had not reached the level of perfection
they have now, the affected area gave off a revolting smell (...). Don Alvaro stayed with the
patient the entire time necessary, but later, upon returning home, he found himself nauseated,
because he had a very sensitive sense of smell." [394]
His circle of friends was not limited to the ecclesiastical sphere. In Rome he met many people
with whom he established a sincere friendship that would last through the years: Castelli this
engineer will appear again in this story later; the mayor of Rome, Salvatore Rebechini; the
Ambassador of Ireland, Joseph Walshe , who was the first diplomatic representative of his
country to the Holy See, etc.
3. With St. Josemaria in the Eternal City
Two days after the meeting of the Commission of Consultants previously mentioned Don Alvaro
was forced to write to the Founder: "The problem is that Larraona leaves this work aside for
others to do, and I am near the end of my rope. Im not just joking around or giving in to
sentimental considerations. And though I may not have objective reasons, I beg you to come
here immediately. And I insist that you prioritize this above all else." [395]
Fr. Larraona, in fact, still maintained his view that it was necessary to make a legislative
framework for "new forms", before proceeding to the Decretum Laudis for Opus Dei; and the
rate at which he was preparing the documentation for submission to the Plenary of the
Congregation, which was the next step, was very slow: he wasnt in a hurry. In this situation, to
obtain papal approval as soon as possible, Don lvaro saw no alternative but to ask St.
Josemara to travel to Rome: "the only way to save the thing would be for Mariano to fly within
fifteen days." [396]
It wasnt an easy proposal, because he knew that at that moment, the Founders health was in a
precarious situation, because of the severe form of diabetes that he was suffering. It was
objectively risky to force him to undertake a long and uncomfortable journey, and then reside in
Rome in unfavorable material conditions. In fact, when St. Josemara suggested it, the doctors
strongly advised against it, washing their hands of any responsibility for what might happen to
him. However, Don Alvaro did not hesitate to propose the plan, knowing what was at stake:
"such is what I see after giving it much thought" [397] he wrote. Two days later he affirmed it: "I
continue to think the same as the day before yesterday. Clearly, I'm drained out." [398]
The presence of St Josemaria in Rome appeared to have vital importance to the future of Opus
Dei; and not only to finish off the juridical issues, although this was the priority at the time. Don
Alvaro also thought that if people of the Curia could directly hear the Founder, their
208

understanding of the Work would grow exponentially. Indeed, he considered how interesting it
would be that the Founder had an interview with Monsignor Montini, and even the Pope. "Ideally
Msgr. Montini would eat with you at home. Its even possible that you could have a long
audience with the Holy Father." [399]
When St. Josemara confirmed his trip, Don Alvaros joy could not be contained. He wrote in the
diary: "With the news that the Father is preparing his passports, we are sure that he is coming,
so Salvador and I are happier than larks. Four months more and we have the Father in the
flesh! We walk along the Lungotevere almost beside ourselves with joy, relishing the thought of
the conversations we will be having with the Father soon." [400]
He immediately informed Bishop Montini
[401], and began to prepare the new
apartment they rented through an
acquaintance, located in the attic of a
building in the Piazza de la Citt Leonina,
next to the Vatican. It was owned by
Luciana Frassati, sister of Pier Giorgio
Frassati (who years later would be beatified
by Pope John Paul II), who was married to a
Polish diplomat Jan Gawronski. They moved
in between June 13 and 15.
The apartment consisted of a lobby which
gave way to the central area that served as
a dining room and living room; a room which
was transformed into the oratory, as it was
the best in the house; and another room which they prepared for the Founder, the only one with
a bed during the day [402]. A corridor and a covered terrace overlooking St. Peter and the
Apostolic Palace completed the whole area. The service area, which was in the same floor but
separate from the apartment, had another bedroom. Jos Orlandis relates that the floor was
decorated with engravings of Sobieski, Poniatowski, Polish kings, and the lords of Krakow [403].
Figure 70: View from the apartment of Citta Leonina which was
the first residence of St. Josemaria in Rome. Here he spent the
whole night in prayer for the Pope on his first day in Rome.
Photo credits: py.josemariaescriva.info

Perhaps the best part of that house was the terrace. That's because from there, if one looked
straight ahead, one could see very close the Popes quarters. At sunset one could somehow
follow the movements of the Roman Pontiff, as the lights in the papal apartment turned on and
off.
On June 21, Don Alvaro travelled to Genoa with Salvador Canals, spending the night in
Viareggio, to welcome St. Josemara. The Founder was accompanied by Jos Orlandis. They
made the trip in the J. J. Sister, and during the voyage met a strong gale in the Gulf of Lyons. It
docked in the port of Genoa when it was almost eleven at night of June 22.

209

Don Alvaro and Salvador were waiting for them. Their gaze swept the whole deck of the boat,
looking for the Founder. "And finally, the Father! He sees us immediately. Happy, he calls out:
The two! What a joy that both of you have come! Then he cups both his hands together and
shouts at me as if through a megaphone, Stubborn! [404] When he had finally stepped on land,
he went to Don Alvaro, Here I am, you thief! You've had your way! [405]
They stayed the night in
Colombia Hotel. They could
not be served dinner,
because the dining room
was already closed. Also, as
it was nearly time to begin
the ecclesiastical fasting for
celebrating Mass, the
Founder could only take a
small piece of cheese
offered by Don Alvaro. It
was the dessert of Don
Alvaros midday meal and
he was thinking of St.
Figure 71: The Hotel Colombia Exelsior in Genoa where St. Josemaria spent his first
Josemaria, as in Spain this
night in Italy. The former hotel is now a university library. Photo credits: ebay.com
cheese was rare: "For
dessert I was given cheese that I had never taken before, called Parmigiano; it was very good. I
liked it so much, I took a bit, and thought of giving it to our Father. When we reached the hotel, I
gave it to him." [406]
Dawn broke on June 23, 1946, a Sunday. By seven-thirty a.m., St. Josemara and Don Alvaro
celebrated Mass in a nearby church, and immediately drove to Rome. Jos Orlandis narrates:
"The car had been rented out to look after the Father, and it behaved early on like a gentleman:
throughout the trip it didnt give us the slightest problem. It was raining the whole morning:
instead of Italy, it felt more like we were in Scotland. At 1:30 we were in Viareggio, we had
lunch, and then went on. In Livorno there was only one incident that seem worth noting: for not
driving on the right side, the American Military Police stopped the car [407], led us to a barracks,
gave the driver a fine and that was that. Finally, at 9:30 p.m. we saw the dome of St. Peter, and
minutes later we arrived home: the Father was in Rome."[408]
In 1986, Bishop del Portillo recalled the arrival of the Father in the Eternal City in a letter to the
faithful of Opus Dei: "Its been forty years since our beloved Founder came to Rome in the
evening of June 23, 1946. That trip, which he did not hesitate to do under very difficult
circumstances, would prove providential for the future of the Work. With what emotion he
prayed an Apostles Creed for the Holy Father as soon as he spotted the dome of St. Peter's
Basilica from a bend in the road! A burning desire of his soul was thus satisfied since our Father
had always wanted to travel to Rome videre Petrum, to see Peter."[409]

210

No sooner had he arrived than St. Josemaria found the small terrace in that floor of Citt
Leonina from where he could see directly the Popes apartments and he could not contain
himself. Bishop del Portillo would confide years later, "He was very excited. He arrived
exhausted from the journey which was extremely difficult because they were going through bad
roads, and bridges did not exist (...). He reached the terrace, he saw that his nearest neighbor
was the Pope, and he spent the night in prayer there, for the Pope. I was naive enough to tell it
to a friend of mine from the Secretariat of State. And after three or four days, everyone in the
Curia was laughing at our Founder. They said: These Spaniards are fanatics. It was not being
Spanish; moreover it was not fanaticism. It was love of a son for his Father." [410]
The pace picks up
In those years, St. Josemara used to briefly note some of the incidents of each day in the
liturgical epact15 which he was using. This practice allows us to reconstruct part of the intense
activity of his early weeks in Rome. In this regard, we note another detail showing the profound
union of Don Alvaro with St. Josemara, even in very small things. Each used his own liturgical
notebook, and both were in the habit of recording appointments or visits for each date in it. On
June 27, two days after the Founder arrived in Rome, Don Alvaro wrote in his notebook "I copy
the epact of the Father." From that moment, until they returned to Spain in late August, the
annotations of the two books were absolutely similar up to the smallest detail: a comma, a
period, an abbreviation, even the splitting of words.
However, this approach that reflects the union of Don Alvaro to the Founder creates some
difficulty for the biographer: from that time, through epacts, one could keep track of the activities
of St. Josemara, but no longer those of Don Alvaro. Of course, it is true that ordinarily and often
as has been well documented they are always together in the same interviews, meetings,
etc.
The arrival of the Founder in Rome began a new phase in the canonical path of Opus Dei and
its apostolic expansion. As had happened from the beginning, it was also accompanied by
serious economic and physical hardships. All of a sudden six people were living in that small
apartment of Citt Leonina. To accommodate everyone at night, it was necessary to spread out
mattresses and cots in the small entrance hall and dining room. Don lvaro stayed in an area
where the corridor expanded and where they had placed a cot and a chair, hidden by a curtain
[411]. There was a lot of poverty and joy.
In no time, there was constant coming and going of people wanting to learn about the Founder.
There were meetings, as well, with members of Vatican departments [412]. On the feast of St.
Peter, St. Josemara received a demonstration of affection from Pius XII. It was a photograph of
the Pope, accompanied by the following handwritten dedication: "To Our beloved son, Jose
15

Epact = technically, a period added to harmonize the lunar with the solar calendar (Merriam-Webster.com); in
this case, this refers to a small booklet that contains the dates in a particular year (the solar calendar) on which the
liturgical days and feasts (these follow the lunar calendar) fall. The original Spanish also uses the term la agenda
liturgica (liturgical agenda notebook) in place of epacta (epact). In some countries, this small booklet of
liturgical dates is called ordo (Latin for order) since it harmonizes or orders the lunar year of the liturgical
cycle to the solar year of the civil calendar.

211

Maria Escriva de Balaguer, founder of the Priestly Society of the Holy Cross and Opus Dei, with
a special blessing. Pope Pius XII. Rome, June 28, 1946." It was a token of affection from the
Pope, and Don Alvaro had personally arranged for that detail through Monsignor Montini in
anticipation of the Fathers arrival in Rome. [413] As expected, the gift gave the Founder great
joy: "You can imagine the great joy of the Father," writes Jos Orlandis [414].
There was incessant activity. On the page of the last day of the months epact the following is
written: "A lot of hurly-burly around here! A lot!" [415]. It was a way of underscoring the intensity
of the work being done. And the racket spilled over to the succeeding month. On July 1 we read:
"There are endless things that arent written down" [416]; and further on: "daily visits are not
recorded, comings and goings, etc., etc."[417]. In any case, it is clear how they sought to make
the nature of Opus Dei known in the Roman Curia , using every minute of the day to talk to
cardinals, bishops and officials of Departments. And these conversations were not mere
courtesy calls, but real work: We are not sparing any means to get the decretum granted.
The process of the promulgation of the Apostolic Constitution on the new forms of apostolate
had to be studied prior to the papal approval of the Work. St. Josemara and Don Alvaro helped
in drafting these documents, to ensure that the spirit and nature of Opus Dei would remain
intact. [418] They had frequent meetings with Fr. Larraona at the headquarters of the Vatican
department or in the apartment of Citt Leonina. They corrected, tweaked, and prepared a
preliminary draft of this paper for study in the Congregation. They encountered difficulties
because Fr. Larraona looked at these issues from the point of view of the state of perfection, not
understanding secularity himself. To expedite things, from July 13 to 15 they went with him to
Fiuggi a village near Rome in an attempt to isolate themselves and focus on the work they
had to do. At the end of the month, both noted on their epacts: "We are surrounded with pages
and pages of canonical doctrine." [419]
On July 16, Pius XII received Saint Josemara in audience. The Founder prepared for his first
interview with a Pope by praying hard and asking prayers from his children. Intense emotion
flooded him: the same that would fill him in the succeeding years, every time he met with the
Vicar of Christ. In its Spanish-language broadcast, Vatican Radio made reference to this fact.
The person who made the broadcast, P. Prez S.J., requested the text from Don Alvaro; the
broadcaster added to the brief review a complimentary paragraph on the development of the
apostolic work of Opus Dei. [420]
The Apostolic Brief Cum Societatis and the Letter Brevis sane
Their efforts yielded fruit, although not as they might have totally desired. On July 23 the
Commission designated to study the "new forms" met; on the 25th, it met again. On the 29th, St.
Josemara and Don Alvaro moved back to Fiuggi with Fr. Larraona, to work there until August 2.
The next day, Saint Josemara writes in his epact: "Fr. Larraona ate at home. Cardinal
[Lavitrano] is putting obstacles. Tomorrow Alvaro will go to see him with Fr. Larraona." [421] The
visit must have yielded good results because on August 4, he recorded: "In the afternoon,
Alvaro visited Cardinal Lavitrano with Father Larraona. It seems that everything is fixed." [422]

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However, on August 8 a brief note appears:

"Finally, post aquas!" [i.e.,"after the summer"].
Despite their dedication and work, they had
failed to get the Commission to finish studying
the decree on Secular Institutes before the
summer break. But this setback did not
discourage them. Indeed, they continued to
assist Fr. Larraona to finish the draft as soon as
possible, and on the 9th it was recorded that
"Fr. Larraona ate at home and remained, as
usual, to work on the decree on the new
forms." He came over on more occasions as
recorded in the epact, on August 10, 13, 17 and
21 until he made a trip to Spain on the 24th.
Meanwhile, there was a breakthrough in the
Figure 72: St. Josemaria and Don Alvaro patiently worked juridical field. On June 28, through the Apostolic
with Fr. Larraona on the draft documents at times in the
Brief Cum Societatis [423] Pius XII granted a
Vatican, and at times, as in this photo, in the apartment in
series of indulgences to the faithful of Opus Dei,
Citta Leonina. Photo credits: josemariaescriva.info
while praising the apostolic fruits reaped since
its founding in 1928: it was an express papal assent to the work of Opus Dei. In addition, on
August 13, when it was decided that the Decretum Laudis was to be put off until after the
summer, the Congregation wanted to give a document - the Letter Brevis sane [424] - praising
the aims of the Priestly Society of the Holy Cross and Opus Dei. The significance of this
document was very clear: despite the fact that the Decretum Laudis could not yet be granted,
nevertheless the Holy See stated that the institution was worthy of esteem and their aims
deserving of the approval of the Church. Moreover, the Church encouraged the Work to
continue its activity and growth [425].
It was also a way of defending the Work against the unjust attacks it was suffering. Referring to
the Letter Brevis sane the Founder later wrote: "The Lord has arranged that in the previous year
we obtained from the Holy See (...) a document that has not been granted for more than a
century: the Letter or Decree of praise for an Institutions aim. Without a doubt they saw the
immediate need for us to get hold of a written document that would defend us: because the
main reason that we wanted to get any approval from Rome, a thing we had not desired until
then, has not been anything but seeing ourselves so harshly persecuted, and thus, our desire to
feel protected for advocating the objective truth." [426]
Certainly, the juridical question was the main leitmotif of the Founders early weeks in Rome.
However, simultaneously, he expedited the search for a property for the future headquarters of
Opus Dei (which would be realized in 1947). On July 5, ten days after his arrival, he wrote: "We
have found three villas." Jose Orlandis in the letter mentioned previously, described his trips to
Rome for furniture, lights, radio, etc., more than for this, for the future house, which must
become a reality very soon. I found many things in antique shops around here that are very
cheap." [427]
213

Moreover, knowing the Founders devotion to the early Christians, as well as to provide him
some rest, lvaro tried to show the Founder the main sites of Rome that spoke of the citys
history and catholicity. The notes reflected on the epact give us a good idea: July 3, strolling
around Rome by car; the next day, they celebrate Mass in the catacombs of St. Callistus and go
to those of St. Sebastian on the Via Appia; on the 28th, they visit Vatican Radio and the Vatican
gardens; on August 3, they both celebrate (Mass) in the cell of St Joseph of Calasanz; and on
the 11th, in the rooms of St. Ignatius of Loyola.
Father Larraona was key to the work for the enactment of what would be the Apostolic
Constitution Provida Mater Ecclesia, and for subsequent papal approval of Opus Dei. So, when
he went on vacation, the process inevitably stalled. Given the situation, St. Josemaria decided
to return to Spain with Don Alvaro to personally take charge of the courses of spiritual,
theological, and ascetic formation for the faithful of Opus Dei - men and women - which was
going on during the months of July and August in Molinoviejo and Los Rosales. They traveled
by plane to Madrid on August 31. Meanwhile, six faithful of Opus Dei who were to be ordained
at the end of the next month were finalizing their priestly preparation.
From September 1 to 30 both would be shuttling from Madrid to Los Rosales and Molinoviejo,
carrying out a broad work of priestly attention and of government: taking care of the faithful of
the Work, visiting bishops, organizing the apostolate in Spain for the next academic year, etc.
On September 29, priestly ordinations were held in Madrid: this was the second batch of priests
of the Work [428].
4. Opus Dei, an institution of pontifical right
At the end of summer, efforts in the juridical area had to be redoubled in the Roman Curia. On
October 4, in a letter to Rome, Don Alvaro summarized the month spent in Spain and
announced his imminent arrival in the Eternal City, Dearest Salvador and Ignacio: I write little
because there is no time, and because I believe that I will arrive by plane on the coming 19th.
Six more priests! It has been so much work these days, that there was hardly time to take
pictures to send you. [429] It wasnt only a message to announce his return; Don Alvaro also
wanted to convey to the two who had stayed in Italy for the summer the reality that the entire
Work was close to them, and he wanted to enliven in them that same feeling. Maybe that's why
he added: "Try to squeeze in the fulfillment of the norms in your studies and plan of life ... (as
well as) everything that the Father has in his heart." [430]
Not content with that letter, a few days later he sent another one with a first paragraph in pidgin
Italian, in order to make the two Romans laugh "Carissimi fratelli romani: fra otto giorni sar,
se Iddio vuole, in Roma, in mezzo a voi. Si capisce che andr per via aerea, cio, che sar fra
voi il 19 mattina. Questo veramente scrivere benissimo italiano: quattro o cinque errori ogni
riga, non fanno mica male. Malgrado tutto credo di farmi capire. E poi a poco a poco, man
mano, questo italiano diventer addirittura manzoniano. Ma perch ridi, Salvatore?" [431]
On October 19, Don Alvaro was back in Rome. The Founder arrived on November 8. Until this
latter date, (again, the epact offers us abundant precise information) Don Alvaro made visits to
key people in the Holy See.
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Upon his return to Rome St. Josemaria engaged in the same business as he did before: visits,
negotiations, work... In connection to the activities reported in the epact, an annotation that
would take on much significance in the following years should be emphasized. On November
24, the Founder writes: "We see Villa Tevere." [432]. This means that amid all the hustle in the
juridical arena, he had not given up the search for a large house that suited the needs of the
Work. However, they would not find the property located at Viale Bruno Buozzi until February
1947, but rather only some apartments which they later ruled out. These visits to buildings and
properties remained fruitless, but at least they had already given a name to what would be the
future headquarters of Opus Dei.
The month of December brought with it two joyful events. On Dec. 8, St. Josemaria was again
received in audience by the Pope. As well, on the 27th, five women of Opus Dei arrived in
Rome. The Founder and Don Alvaro went to pick them up at the Ciampino airport in two cars.
One of those who were present narrates an episode at the airport which shows, once again,
Don Alvaros unity with and respect for the Founder. "Coming to Rome, we loaded ourselves
with as many packages and luggage as our hands could carry, to avoid overweight charges. We
put them down as soon as we saw some free space in the customs area. Yes, we were loaded
up to our eyebrows, wearing dress upon dress (...). At the exit we saw two cars: the one in front
was Don Alvaros with our five suitcases and behind it was an empty car. The Father said,
'Those of you who want, go with Don Alvaro, and the rest with me. And all five of us jumped
behind the Father in the back seat (...). I remember so vividly the nod of approval from Don
Alvaro seeing that we left him only with the suitcases. He even made a gesture of applause, and
his face lit up with joy when he saw that we had chosen to go with the Father." [433]
Three of the newcomers settled down in a small part of the Citt Leonina apartment which was
separated from the one occupied by the men. Meanwhile, the other two, stayed first at the home
of some acquaintances and, soon after, in a nearby residence. They all began to take up the
domestic management of the house, and to collaborate with the Founder in those aspects which
they could.
Financial difficulties increased there were, after all, five more people. The same happened to
the traffic inside the apartment, as St. Josemara, taking advantage of the culinary skills of his
daughters, invited to lunch and talked to many Roman ecclesiastics, who hardly noticed the
scarcity of material resources. The economic hardship was hidden by the cleanliness and good
taste with which everything was put, from the furniture to food [434].
That winter one that would be remembered in the annals of European history for its extremely
low temperatures and poor harvests St Josemaria and his children in Opus Dei living in Rome
went hungry and cold. It should be recalled that only in June of the following year would the
United States launch the Marshall Plan, which helped rebuild the devastated economies of
some countries of the old continent.
Finally February 2, 1947 arrived. On this date, Pope Pius XII issued the Apostolic Constitution
Provida Mater Ecclesia, which created the figure of the Secular Institutes and the regulations
governing them [435]. A few days later, on Feb. 13, the plenary meeting of the Sacred
215

Congregation for Religious issued a favorable opinion as regards the Pontifical Approval of
Opus Dei. On the 24th of that month, the Pope confirmed the decision of the Congregation, and
granted the Decretum Laudis, by which he erected the Priestly Society of the Holy Cross and
Opus Dei as a Secular Institute of pontifical right. [436]
That day, as the diary
of Citt Leonina
relates, "after the gettogether we left with
the Father and Don
Alvaro in the car. We
went to Parioli, to the
home of Cardinal
Lavitrano. Don Alvaro
went to see him," and
the Prefect told him
about the signing the
Decretum Laudis.
"Once we left, the
Figure 73: The March 14, 1947 Italian edition of L'Osservatore Romano. Photo credits: Saxum: Father recited the Te
Remembering Alvaro del Portillo
Deum which we
followed in silence.
From there we went to San Silvestre (the square where the telegraph headquarters was) to
send a telegram to Madrid." [437] This concluded those months of hard work, but it was only a
link in the long canonical path which Opus Dei would have to tread until it reached its final
juridical solution in 1982, when it was erected as a Personal Prelature by St. John Paul II.
It is difficult to surmise from the existing documentation to what extent Don Alvaro spent himself
to smooth over the Founders path; in particular, ironing out juridical issues with the Roman
Curia. The epact, as we have seen, gives news of the visits and negotiations, but it could not
possibly capture the number of hours he devoted to studying the possibilities, or the extent of
his loyalty to the Founders mind even to the detail of the words he used to express it. Some of
these can be gleaned in the letters he wrote to St. Josemara more than twenty in the months
that he lived apart from him in this period outlining the various negotiations. The testimonies of
those who lived with him allude to his heroism, but these very same people recognize that they
were hardly told of these difficulties.
St. Josemaria himself was aware of that loyalty and, here and there, allowed glimpses of it to be
seen. For example, in a letter in mid-December to Bishop Leopoldo Eijo y Garay, Bishop of
Madrid, we read: "Alvaro, made a hero by this Roman Curia: everyone knows and loves him."
[438]
Years later, in 1956, during a meditation for students of the Roman College of the Holy Cross,
upon mentioning the particular law of Opus Dei, the Founder made the following point: "And
here I will devote a short paragraph to Don Alvaro. If you had only seen with what respect and
216

what supernatural sense he helped me! Here and elsewhere offering a clearer word, a more
accurate expression, giving me light... Even if Ive said it before and although he does not want
me to say it, as it embarrasses him its fitting that you know it." [439]
St. Josemara wanted to leave this fact on record in more places. In a draft of a document
written for the faithful of Opus Dei in January 1957, he wrote a note in his own handwriting, so
that the editor would take it into account: "It is important to talk of the collaboration of Don Alvaro
- full of delicacy - which I've always wanted to record, even in a document sent by me to the
Holy See, although Don Alvaro sought to convince me otherwise." And, so as not to leave room
for doubt, he wrote in the margin of the sheet: "I desire that these two sheets be filed." [440]
5. Services to the Roman Curia
Following the promulgation of the Apostolic Constitution Provida Mater Ecclesia, on February 2,
1947 a commission in the Sacred Congregation was established in order to draft the
implementing rules for applications for and approval of future Secular Institutes.
The expertise and capacity for work shown by Don Alvaro over the preceding months had not
gone unnoticed in the Roman Curia. So, when they were looking for a Secretary for the newly
convened body, his name came up. The appointment was made on March 25 of that year, just a
month and a half after the creation of Secular Institutes. The commission was made up of
Fathers M. Suarez O.P., J. Grendel S.V.D., A. de Langasco O.F.M., J. Creusen S.J. and S.
Goyeneche C.M.F. [441]. Thereafter, he devoted his mornings to work in the Congregation, in
the Palace of San Calixto in Trastevere.
The new position demanded a lot of energy [442] for several reasons. First, "his schedule was
extremely tight. Nevertheless, this fact did not prevent him from adequately attending to his
other concerns, imbuing them with his life of piety. He began working in San Calixto at 8:30 a.m.
Before that he spent half an hour for meditation, followed by the Holy Mass." [443]
Furthermore, at that time, there were many institutions that requested approval from the Holy
See. But perhaps even more importantly, what was more taxing was the fact that, at bottom, the
Congregation never got around understanding one of the fundamental characteristics of the
"new forms": secularity. Don Alvaro had to persist in explaining, disseminating, and defending it.
Under his suggestion [444], a study was made that culminated in the motu proprio Primo
Feliciter [445]. In this regard, it is interesting to mark the precision that Bishop Echevarra noted
in his testimony: "Even then, with his clear intelligence and the prudence of one who governs
well, (...) he understood what St. Josemaria had long repeated: the juridical robe which Opus
Dei had then was not the best for it: the Founder had been forced to give in without giving up,
with the intention of recovering when the time came. Among the efforts he made (...) to work
with others so that the figure of Secular Institutes was not muddled, was to speak often with
Father Arcadio Larraona, then Undersecretary of the Congregation for Religious. He urged him
not to approve as secular institutes those that were authentic religious congregations." [446]
Nevertheless, with the passage of time, realities that were more characteristic of the
consecrated life eventually emerged. [447]
217

Bishop Echevarra has also referred to the spirit in which he performed such service. "He never
talked about his work in the service of the Holy See. His prudence was such that he did not refer
even generically to the issues he had studied. He did not want to show off; he was interested
only in serving the Church. Nor did I hear him complain or talk negatively of others working on
the same issues, or of those who expressed an opinion different from his. The same prudence
led him to remember that it is necessary to collect all the ideas, hear the most diverse opinions,
so as to decide responsibly. I have known a posteriori (...) that he helped many churchmen and
many institutions when, for various reasons, they underwent some difficulties." [448]
A photocopy of a letter dated September 2, 1949 addressed to Archbishop Roberto Ronca,
Bishop of Pompeii, and to Don Claudio Righini, regarding the approval of an institute of that
diocese, reflects the attitude with which Don Alvaro studied its statutes and regulations
submitted for his scrutiny and opinion. After offering his help in the juridical aspect, he stressed
that he would not meddle with anything that related to the institutes spirit and internal
organization, because "for me these are areas that are off-limits: in these the Holy Spirit
illuminates directly and solely the Founder of each Institute." [449]
Through the commission for Secular Institutes, Don Alvaro
got to know personalities significant in the life of the Church
in those years. For instance, he dealt with Father Agostino
Gemelli, who, with Armida Barelli, began the institute
Domini Nostri Iesu Missionari Regalitatis Christi. In the
correspondence between them and Don Alvaro one sees
how much they appreciated his attention. [450] He likewise
dealt with Father Perrin and Mrs. Solange [451] , who came
to consult him often in those years with Bishop Hervas,
Bishop of Ciudad Real Mallorca and promoter of the
Cursillo, etc.
In April 1949, he was appointed Member of the
Commission of the Congresses of the Central Committee
for the Holy Year of 1950 [452], and in November, Member
Figure 74: Fr. Agostino Gemelli, O.F.M.
(center) is the founder of Universit Cattolica of the Executive Committee for the Reception of Spanish
del Sacro Cuore. Photo credits:
Pilgrims [453]. Precisely on the occasion of this special
comMsgr.wikimedi.org.
event, his mother and some of his siblings came to Rome,
and he lavished on them a lot of affection. He even arranged for them a private audience with
the Pope. His brother Carlos recalled that, at the time Pius XII, after greeting Alvaro with an
affectionate: Hello, engineer, he said to them what should happen to us is that like the
cherries, because lvaro would go picking us one after another for Heaven. [454]
At one point, in August 1949, when he already found it impossible to make his work in the
Vatican compatible with his duties as Procurator General of Opus Dei [455], he asked the
Prefect of the Sacred Congregation of Religious to replace him as soon as feasible. In
agreement with St. Josemara, he suggested as his replacement Don Salvador Canals [456],
who had been ordained in November 1948, was a doctor of civil law and canon law, and was
218

well versed in laws that involved Secular Institutes. While asking to be replaced, lvaro
expressed his availability to provide advice any time they saw it fit, as happened frequently
afterwards.
His competence and dedication led him to receive other tasks. In December 1950, we will see
him at the Congregation for the Religious busy preparing various documents [457]. A few years
later, on February 16, 1955, he would be named Consultor of that Vatican department [458].
FOOTNOTES:
[329 ] See St. Josemara , Letter 31- V - 1943 , n . 1 ( AGP , Series A -3 , leg. 92).
[330 ] St. Josemara , Letter January 9, 1931 , n . 85 ( AGP , Series A -3 , leg. 91).
[ 331] St. Josemara , Instruction , 19 , 1934 , n . 31 ( AGP , Series A -3 , leg. 89 , carp. 1 exp.
1).
[332 ] St. Josemara , The Way, no . 573 .
[333 ] See St. Josemara , Letter October 7, 1950 , n . 18 , cit. in Vzquez de Prada, A. , The
Founder of Opus Dei ... , op. cit. , vol. III , p . 23 .
[334 ] Del Portillo, . , Letter to St. Josemara , AGP, C- 460302 APD .
[335 ] In those first months after the war there was much uncertainty. Crossing the Bracco pass
at night was very risky ( cf. Orlandis , J., My memories , op. Cit. , Pp . 41-50 ) .
[336 ] Del Portillo, . , Letter to St. Josemara , AGP, C- 460302 APD . Jos Orlandis, in the
book My memories, p. 50 states that it was 12 midnight of the 27th, and as they crossed the
porch of the house, the clock of "Palazzo Madama", one of the headquarters of the Italian
Parliament, was chiming the time.
[337 ] The Obra Pia Espaola, an ecclesiastical entity that arose in the 14th century, has for its
aims attending to pilgrims who come to Rome, assisting priests studying at pontifical universities
in the City, offering alms to the Pope, praying for the dead and doing other works charity. It had
a significant number of properties and rented out some apartments to individuals.
[338 ] Cf Orlandis , J., My memories , op. cit. , p. 28 .
[339 ] Cardinal Enrique Pla y Deniel, Archbishop of Toledo.
[340 ] Cardinal Manuel Arce Ochotorena, Archbishop of Tarragona.
[ 341] Father Servant Goyeneche, Claretian , worked at the Sacred Congregation for Religious.
He knew Don Alvaro from his trip to Rome in 1943.
[342 ] Cardinal Manuel Gonalves Cerejeira , Patriarch of Lisbon.
[343 ] Del Portillo, . , Letter to St. Josemara , AGP, C- 460302 APD .
219

[344 ] Dom Aureli Maria Escarr Jan , OSB , Coadjutor Abbot of Montserrat.
[345 ] Dom Celestino Gusi , OSB , a Benedictine monk of Montserrat. Years later he was abbot
in the Philippines.
[ 346] Dom Gregory Suol , OSB , Director, Institute of Sacred Music in Rome.
[347 ] I was unable to find out who that Ignacio C. is, although the context suggests that he must
be someone who participated in the means of formation in the Work, and was well known by St.
Josemara.
[348 ] Del Portillo, . , Letter to St. Josemara , AGP, C- 460302 APD . As seen in this
paragraph, and others that follow, Alvaro writes in a colloquial, conversational tone without
using overly formal phrases, and sometimes used pet names to refer to the persons mentioned.
[349 ] Ibid.
[350 ] See Testimony of Bishop Javier Echevarra Rodrguez , AGP, APD T- 19544 , p. 114 .
[351 ] Del Portillo, . , Letter to St. Josemara , AGP, C- 460302 APD .
[352 ] Del Portillo, . , Letter to St. Josemara , AGP, C- 460327 APD .
[353 ] See Testimony of Joseph Orlandis Rovira , AGP, APD T- 0262, p. Three .
[354 ] Del Portillo, . , Letter to St. Josemara , AGP, C- 460327 APD .
[355 ] Del Portillo, . , Letter to St. Josemara , AGP, C- 460403 APD .
[356 ] See Diary of Piazza Navona, annotation 28 -III- 1946 : AGP, L.1.1 series , 4-2-1 .
[ 357] Del Portillo, . , Letter to St. Josemara , AGP, C- 460405 APD .
[ 358 ] Del Portillo, . , Letter to St. Josemara , AGP, C- 460403 APD .
[ 359 ] See ibid.
[ 360 ] See Testimony of Bishop Javier Echevarra Rodrguez , AGP, APD T- 19544 , p. 397 .
[ 361 ] He wrote to St Josemaria in a letter written on April 3 , 5 and 10: "Yesterday [ April 9 ] I
went to Salvador to give him 7 copies of all commendatory letters we have here in brochure
format. They were for the Consultants of the Commission, and Fr. Larraona liked it very much.
As we did it in one day, he was quite pleased: "You are amazing!" ( Del Portillo, , Letter to St.
Josemara , AGP, APD C- 460403 . ) .
[362 ] Del Portillo, . , Letter to St. Josemara , AGP, C- 460419 APD .
[ 363 ] This was the referendum that would lead to the establishment of the Republic in Italy (cf.
Vzquez de Prada, . , The Founder of Opus Dei , vol. III , op. Cit. , P. 26).

220

[ 364 ] Del Portillo, . , Letter to St. Josemara , AGP, C- 460608 APD .

[ 365 ] In Fuenmayor , A. Gomez -Iglesias, V. , Illanes , JL, The Canonical Path of Opus Dei ,
op. cit. , p. 155 .
[ 366 ] Ibid.
[ 367 ] Del Portillo, . , Letter to St. Josemara , AGP, C- 460327 APD .
[368 ] Cf Appointment as Postulator General Opus Dei (Madrid , 15 -XI- 1947) , AGP, D- 18636
APD . As mentioned on p. 237 , the Servant of God Isidoro Ledesma, Industrial Engineer and
member of Opus Dei , had died in July 1943 in Madrid. The informative process for his Cause of
Canonization would begin in 1948 in Madrid.
[ 369] Diary of Rome, entry for 17 - V - 1946 : AGP, L.1.1 series , 4-2-2 .
[ 370 ] Del Portillo, . , Letter to St. Josemara , AGP, C- 460302 APD .
[ 371 ] Del Portillo, . , Letter to St. Josemara , AGP, C- 460327 APD .
[372 ] The term "whistle" was frequently employed in those years to mean "give the expected
return" ( cf. Dictionary of the Royal Academy of Language ), to make things well.
[ 373 ] Ibid. On the lumbar condition of Don Alvaro , cf. Testimony of Joseph Orlandis Rovira ,
AGP, APD T- 0262, p. 6.
[ 374 ] See St. Josemara , Furrow , op. cit. , n . 960 : "Custos , quid de nocte ! -Watchman, how
goes the night? May you acquire the habit of having a day on guard once a week, during which
you increase your self-giving and loving vigilance over details, and pray and mortify yourself a
little more. Realize that the Holy Church is like a great army in battle array. And you, within that
army, are defending one front on which there are attacks, engagements with the enemy and
counter-attacks. Do you see what I mean? This readiness to grow closer to God will lead you to
turn your days, one after the other, into days on guard."
[ 375 ] Del Portillo, . , Letter to St. Josemara , AGP, C- 460419 APD .
[376 ] Del Portillo, . , Letter to St. Josemara , AGP, C- 460405 APD . The references are to
Jose Maria Gonzalez Barredo, who had moved to the United States for work; to Los Rosales,
already mentioned above, and six members of Opus Dei who were preparing for ordination in
late summer.
[377 ] See Testimony of Rosalie Lopez, AGP, APD T- 18545 , p. 1.
[378 ] Del Portillo, . , Letter to St. Josemara , AGP, C- 460327 APD .
[379 ] Ibid.
[380 ] He lived as a refugee in Rome and was a classmate of Jose Orlandis and Salvador
Canals in the Lateran University. He could not return home because it was integrated into the
221

new Yugoslavia of Tito. He was ordained in 1958 and died in a plane crash in 1968. For more
information, vid. Jos Orlandis Rovira, My memories , op. cit. , pp . 77-96 .
[381 ] Orlandis , J., My memories , op. cit. , p. 90 .
[382 ] Ibid. , P. 92 .
[383 ] Testimony of Bishop Javier Echevarra Rodrguez , AGP, APD T- 19544 , p. 96 .
[384 ] Del Portillo, . , Letter to St. Josemara , AGP, C- 460405 APD . This refers to Orlandis
Jos Rovira .
[385 ] St. Josemara , Remarks at a family get-together , 21 -VI- 1963: AGP , Library, P01 .
[386 ] Del Portillo, , Remarks at a family get-together , 29 -VIII - 1988 . AGP Series T- 880 829
B.1.4 .
[387 ] Del Portillo, . , Interview on the Founder of Opus Dei ... , op. cit. , pp . 17-18.
[ 388] See Testimony of Joaquin Alonso Pacheco , AGP, APD T- 19548 , p. 23 .
[389 ] Del Portillo, . , Letter to St. Josemara , AGP, C- 481216 APD . He was accompanied by
Joaqun Ruiz -Jimnez , Ambassador of Spain to the Holy See .
[ 390] Del Portillo, . , Letter to St. Josemara , AGP, C- 481223 APD . The Italian expression
"Roba da chiodi" could be translated as "crazy" or "that's crazy.".
[391 ] See Testimony of Antonio Maria Travia , AGP, APD T- 15853 , p. 1 (I translate from
Italian original: "My first impressions confirmed the opinion that had arisen among those who
had known him before me, or immediately thereafter: Don Alvaro del Portillo had human
qualities - intellectual and moral that stood out, and which made up an attractive personality: .
. calm, positive in his judgments, fair, balanced, not prone to any criticism or controversy. His
demeanor and his words evinced selfless love for the Church and the sincere desire to serve. It
was easy to deduce that these were the characteristics that the Founder wanted the activities of
Opus Dei to have. Alvaro was an eloquent example.")
[392 ] See ibid. ( "At that time I worked as secretary to Archbishop Montini, Substitute of the
Secretariat of State. In a few months, my dealings with Don Alvaro became quite frequent,
because he came to my office several times to bring me the draft text of the Const. Provida
Mater Ecclesia, prepared by the Sacred Congregation for Religious, which the Substitute had to
review and, after printing it, to pass on to the Holy Father. I remember in a special way the
precision and care for material things which inspired his suggestions in view of the future
binding of the document. I saw in these qualities the practical manifestation of an aspect definitely not secondary in its implications also as regards material things - contained in the
message of the founder of Opus Dei on the sanctification of work.")
[ 393] See Testimony of Bishop Javier Echevarra Rodrguez , AGP, APD T- 19544 , p. 554 .
[394 ] Testimony of Bishop Javier Echevarra Rodrguez , AGP, APD T- 19544 , p. 559 .
222

[395 ] Del Portillo, . , Letter to St. Josemaria AGP, C- 460610 APD .

[396 ] Ibid. Mariano was the fourth Christian name of St. Josemara , who often used it as a
signature to express his devotion to the Virgin.
[397 ] Ibid.
[398 ] Del Portillo, . , Letter to St. Josemara , AGP, C- 460 612 APD .
[399 ] Ibid.
[ 400] Diary of Citt leonina , annotation 16 -VI- 1946 : AGP, L.1.1 series , 4-2-2 .
[401 ] Del Portillo, . , Letter to Archbishop Giovanni Battista Montini , AGP, C- 460620 APD .
[402 ] See "Account of Alberto Martnez Fausset of the stay of the Founder of Opus Dei in the
apartment in Piazza della Citt Leonina (1947) and the plan of the apartment" in AGP , D15442; Letter of Saint Josemara from Rome to his daughters of the Central Advisory, EF470117-1 .
[403 ] See Letter from Joseph Orlandis to Pedro Casciaro , 26 -VI- 1946 AGP Series A.2,
01/01/49 . This letter was written within several days, but is dated June 26; it was not sent until
30.
[404 ] Diary of Citt leonina , annotation 22 -VI- 1946 : AGP, L.1.1 series , 4-2-2 .
[405 ] Ibid. "Thief" was a loving expression that St. Josemaria often used when addressing his
spiritual children, because, he said , he "stole" his heart .
[406 ] Del Portillo, . , Remarks at a family get-together, 10-IV - 1979 , AGP, B.1.4 T- 790410
series .
[407 ] Recall that Italy still remained under Allied military occupation .
[408 ] Letter from Joseph Orlandis to Pedro Casciaro , 26 -VI- 1946 AGP Series A.2, 01/01/49 .
[409 ] Del Portillo, . , ... Letters , vol. 1, n . 242 .
[410 ] Del Portillo, . , Remarks at a family get-together, 29 -II- 1988 , AGP, B.1.4 T- 880 229
series .
[411 ] Account of Alberto Martinez Fausset , AGP , A.2 series , 01/07/23 .
[412 ] See Testimony of Ignacio Sallent , AGP, APD T -0617 , p. April .
[413 ] Cf del Portillo, . , Letter to St. Josemara , AGP, C- 460 612 APD ) .
[414 ] Letter from Joseph Orlandis to Pedro Casciaro , 26 -VI- 1946 AGP Series A.2, 01/01/49 .
[415 ] St. Josemara , Epact , 1946 AGP series A.3, 180-8 .
223

[416 ] Del Portillo, . , Epact , 1946 AGP series A.3, 180-7 .

[417 ] Ibid.
[418 ] See Testimony of Ignacio Sallent , AGP, APD T -0617 , p. April .
[419 ] Del Portillo, . , Epact , 1946 AGP series A.3, 180-7 .
[420 ] Cf AGP Series A.2, 01/01/49 .
[421 ] Del Portillo, . , Epact , 1946 AGP series A.3, 180-7 . The Cardinal mentioned is
Lavitrano, Prefect of the Sacred Congregation for Religious.
[422 ] St. Josemara , Epact , 1946 AGP series A.3, 180-8 .
[423 ] See the Apostolic Brief Cum Societatis (28 -VI- 1946) , in Fuenmayor , A. Gomez Iglesias, V. , Illanes , JL, The Canonical Path of Opus Dei , op. cit. , Appendix 19 , p. 529-531 .
[424 ] Cf Fuenmayor , A. Gomez -Iglesias, V. , Illanes , JL, The Canonical Path of Opus Dei ,
op. cit. , Appendix 21, p. 532 .
[425 ] See ibid. , P. 162 .
[426 ] St. Josemara , Letter 29-XII-1947/14-II-1966 , n . 167, cit. in Fuenmayor , A. Gomez Iglesias, V. , Illanes , JL, The Canonical Path of Opus Dei , op. cit. , p. 162 .
[427 ] Letter from Joseph Orlandis to Pedro Casciaro , 26 -VI- 1946 AGP Series A.2, 01/01/49 .
[428 ] See Testimony of Joaquin Alonso Pacheco , AGP, APD T- 19548 , p. 21 .
[429 ] Del Portillo, . , Letter to Salvador Canals and Ignacio Sallent , AGP, C- 461004 APD .
[430 ] Ibid.
[431] "Dear Romans: within eight days I will be, God willing, in Rome, with you. It is understood
that I will go by plane, that is to say, to arrive on 19th morning. As you can see I write Italian
very well: four or five errors in each line are not noticeable. Nevertheless, I hope you understand
me. And later on, little by little, my Italian will even become Manzonian. Why do you laugh,
Salvador?" (Del Portillo, . , Letter to Salvador Canals and Ignacio Sallent , AGP, APD C461011 ) .
[ 432 ] St. Josemara , Epact , 1946 AGP series A.3, 180-8 .
[433 ] Testimony of Dorotea Calvo Sawing , AGP, APD T -0147 , pp . 2-3.
[434 ] See Testimony of Encarnacin Ortega Pardo , AGP series A.5 , 232-1-2 .
[435 ] Ap. Constitution Provida Mater Ecclesia , on the Canonical States and Secular Institutes
to acquire Christian perfection (AAS 39 (1947 ) , p. 114-124 ) .

224

[436 ] Decree Primum Institutum , 24 -II- 1947 , in Fuenmayor , A. Gomez -Iglesias, V. , Illanes ,
JL, The Canonical Path of Opus Dei , op. cit. , Appendix 22 , p. 532-535 .
[ 437] Diary of Citt leonina , annotation 24 -II- 1947 AGP series M.2.2 , D 426-20 .
[438 ] Letter of St. Josemara to Bishop Leopoldo Eijo Garay, 16 -XII- 1946 AGP series A.3.4 ,
259-01 .
[439 ] St. Josemara , Notes taken in a meditation , 29 -III- 1956 AGP series A.4 , m560329 .
[ 440 ] St. Josemara , AGP series A.3, 232-3-30 .
[ 441 ] See Decree for the creation of the Special Commission for Secular Institutes (AAS 39 ,
1947 , p. 131-132 ) .
[442 ] In late 1947, specifically December 15, to lighten somewhat the amount of his work, Don
Alvaro asked another member of Opus Dei , the lawyer Alberto Taboada, to start working with
him in the Congregation.
[443 ] Testimony of Bishop Javier Echevarra Rodrguez , AGP, APD T- 19544 , p. 186 .
[444 ] See Testimony of Bishop Javier Echevarra Rodrguez , AGP, APD T- 19544 , p. 682 .
[ 445 ] Cf AAS 40 (1948 ) , p. 283-286 .
[446 ] Testimony of Bishop Javier Echevarra Rodrguez , AGP, APD T- 19544 , p. 682 .
[447 ] See ibid.
[448 ] Testimony of Bishop Javier Echevarra Rodrguez , AGP, APD T- 19544 , p. 683 .
[ 449] I translate from Italian the main (central) paragraph of the letter: His Excellency and you
know that I am always available to help where I can, in the juridical field, always keeping in mind
that the spirit and the internal organization areas that are off-limits to me, because in this the
Holy Spirit illuminates directly and solely the Founder of each institute, who should give the
proper and specific spiritual physiognomy of his work: the generic physiognomy, however , is in
the very laws issued by Church for all Institutes, and in this I will help, gladly, if your Excellency
considers it appropriate. (Del Portillo, . , Letter to Bishop Ronca , AGP, APD C- 490902-03 ) .
[450 ] Cf Del Portillo, . , Letters to Agostino Gemelli , AGP, APD and AGP C- 480108 , C480127 APD and Armida Barelli Letter , AGP, C- 490902 APD .
[451 ] See Testimony of Bishop Javier Echevarra Rodrguez , AGP, APD T- 19544 , p. 121 .
[452 ] Cf Appointment as Member of the Commission of the Congress of the Central Committee
for the Holy Year of 1950 , Vatican City , 4 -IV- 1949 , AGP, D- 18995 APD .
[453 ] Cf Appointment as Member of the Executive Committee for the Reception of Spanish
pilgrims in the Holy Year 1950 (Roma 5 -XI- 1949) , AGP, D- 18996 APD . At the end of the
225

Holy Year, the "Comitato Accoglienza Spagnolo" of the Holy Year awarded him a diploma of
honor in gratitude for his services.
[454 ] Testimony of Carlos del Portillo Diez de Sollano , AGP, APD T -0609 , p. 35 .
[455 ] As will be seen, by then they had begun the refurbishment of the headquarters of Opus
Dei in Rome, and Don Alvaro had already been appointed Rector of the Roman College and
Counselor of Italy.
[456 ] See Notes of Salvador Canals , 08- VIII- 1949 , AGP, APD- 10332 . As we know, he was
one of the first members of Opus Dei who lived in Rome.
[457 ] Cf Del Portillo, . , Letter to St. Josemara , AGP, C- 501222 APD .
[458 ] Cf Appointment as Consultant of the Sacred Congregation for Religious , Vatican City , 16
-II- 1955 , AGP, D- 17007 APD .

226

Chapter 11: Villa Tevere

1.
2.
3.
4.
5.
6.

A headquarters for Opus Dei

A year and a half in il Pensionato
Construction work in Villa Tevere
A smiling heroism
The Roman College of the Holy Cross
Doctorate at the Angelicum

The Founder thought that Opus Dei should be "Roman" also geographically. Meanwhile,
Monsignors Montini and Tardini, had encouraged him in his determination to acquire a large
house that could be its headquarters. Don Alvaro himself had begun the search for a property in
March 1946, and when St. Josemara arrived in the Eternal City in June, he gave renewed
impetus to the efforts: it was essential to acquire a house [459 ], even if they did not have the
financial means to do so. So they asked the members of the Work in Spain to pray for, with
God's grace, a truly huge miracle. [460]
With this in mind, in October of that year the Founder appointed Don Alvaro Procurator General:
the title was to facilitate the appropriate paperwork in the Vatican and with civil authorities. As
we know, the name for the future house was already decided: it would be called Villa Tevere.
[461]
1. A headquarters for Opus Dei
The quest to find the headquarters intensified in the early weeks of 1947: there were many
conversations with different people, as well as walks throughout the city of Rome in search of
the building. [462] On January 31, St. Josemara wrote to his daughters in Madrid, "We
continue, over here, waiting for the little problem of the house to be settled." [463]
The main roadblock for the projects completion was fundamentally economic. To their financial
shortage they had to add "the chain of intermediaries. If the owner received ten, the buyer had
to pay a thousand (...), and we had no money." [464] In these negotiations, the friendships that
Don Alvaro had wrought in Rome proved providential. Through the Ambassador of Spain to the
Quirinal they met the Duchess Virginia Sforza-Cesarini, who in turn put them in contact with
Count Gori Mazzoleni, the owner of a villa in the Parioli neighborhood in Bruno Buozzi Street.
St. Josemara and Don Alvaro went to see the house on February 8 and 9, and immediately
they were convinced that it was what they needed. It was a large enough property, with a turnof-the-century house made in the Florentine style, around which there was ground on which one
could build. Moreover, it had some history to it, because until shortly before it had been the
seat of the Hungarian Embassy to the Holy See, and Cardinal Eugenio Pacelli, later Pius XII,
went there as Secretary of State, during a reception hosted by the regent Horthy [465]. They
mentioned their find to Monsignor Montini, and the latter "recommended that they take it as
soon as possible. He added, moreover, that the Holy Father Pius XII would be very happy,

227

because he had been there several times. It would give him a lot of joy to see the house in their
hands." [466]
After weighing the pros and cons, in early March they began negotiations, which lasted for a
month: it was not too long, if one took into account the fact that they had no money. Indeed,
desires were not lacking: just lire16. In discussions with the owner, Don Alvaro narrated years
later that, "we managed to slash the price they had been set by quite a lot, so much so that it
was almost like a gift; two or three years later the property would have been worth thirty or forty
times more. But even that small amount we didnt have." [467]
Aside from asking for help
from friends and
acquaintances, they thought
of mortgaging the house in
order to raise funds. But to be
able to do that, they needed
to take possession of the title;
this, in turn, was not possible
without paying at least a
portion of the price. So St.
Josemaria charged lvaro
with a seemingly impossible
challenge: to convince the
owner to sell them the house
without paying for it, giving
as collateral only a few gold coins, which had been previously allotted for the making of two
sacred vessels and, because of which, the Founder did not want to lose them. "So it was
stipulated in the contract that when we had paid, we would have to get them back. In the end,
the house was purchased, with the agreement that we would pay in full in two months. The
owner made only one condition: They have to pay me in Swiss francs. I mentioned this to the
Father, and with good humor, he replied: It doesnt matter, because we have neither lire nor
francs, and for the Lord one currency is no different from the other." [468]
Figure 75: The beginnings of construction in Villa Tevere as seen from Viale Bruno
Buozzi. Photo credits: Saxum: Remembering Alvaro del Portillo

In these unintentionally autobiographical paragraphs, Don Alvaro could not hide the fact that in
those negotiations he took on a lead role: he was responsible for negotiating the purchase of
the villa, reducing the asking price to a minimum, and convincing the owner to accept as
collateral just a few gold coins.
The human explanation that this concession was given at all - i.e., apart from the many prayers
- was the confidence that Don Alvaro inspired in people who knew and dealt with him. If it had
not been for him, probably, the deal would not have been closed as soon as it was. Indeed, why
would any merchant endorse a transaction in which the buyer intended to pay the amount of a

16

Lire = plural for lira, the Italian currency at the time.

228

future mortgage through negotiating with some bank on a house that was not yet even his? Only
because he trusted the honesty of the buyer! [469]
With the acquisition of Villa Tevere, there began an extended period - years - in which Don
Alvaro personally took charge of looking for the money to pay the house and carry out the
necessary works of renovation and expansion, to adapt the house to its new functions. In this,
as in many other things, St. Josemara relied on this son of his, who generously and joyfully
accepted that burden, without giving it any importance. Those who lived with him often did not
realize the heavy responsibility that Don Alvaro bore on his shoulders.
He took everything with great faith in Divine Providence, although his physical health suffered
again, as had happened years earlier in Madrid. The diary of Citt Leonina and then of Villa
Tevere, begin to mention his ailments frequently. In January 1947 we read: "Today Don Alvaro
has been somewhat bothered by his liver and a headache." [470] "He could not say Mass for us
because he has had a very bad night." [471] "I had to get up to make [one] aspirin for a very bad
toothache that did not let him sleep." [472] "He has had a very bad night and had to take several
aspirins to relieve his toothache." [473] "He could not get up until later." [474]
Near the end of that month St. Josemaria wrote to Pedro Casciaro, one of the oldest faithful of
the Work: "lvaro is in poor health. Finally I imposed on him the obligation to undergo a check
up with Faelli, and hes now in the doctors hands." [475] But seeing the doctor did little to make
the ailments disappear and these continued for the rest of the year and the succeeding ones.
He always suffered them with joy, for he considered his suffering as a way of uniting himself to
the Cross of Christ. He never lessened his work pace.
In April he had to make a trip to Spain to look for donations to pay for Villa Tevere and the
apostolic expansion projects in other countries. The day before his departure, the Founder sent
precise indications to the directors of Opus Dei in Spain: "Please take note that lvaro is sick
and will try to hide it so that you dont put any obstacle to his activities; and I want that you dont
put any obstacle. Just please make sure that he follows the indications given to him by Dr. Faelli
and the schedule for his injections and medicines. Moreover, for all trips he has to do, it would
be good for Pedro to order him to have himself driven in a car. When he returns to Rome, he
has plenty of work, and it would be great if he could rest a bit there." [476]
During the month that he stayed in the Iberian Peninsula he met with bishops, gave specific
guidelines on matters of government in the Work in accordance with those established by the
Founder, and visited friends and acquaintances some of whom would later help him in solving
the Works financial difficulties. But what the diaries of the centers which he visited picked up in
more detail were the get-togethers, in which he brought news about their life in Rome, the
Father, the papal approval, the new juridical situation, etc.
Despite the precautions made, lvaro again fell sick with a high fever and was bedridden from
May 6. On the 9th, the Bishop of Madrid paid him a long visit. We already know that Bishop Eijo
y Garay had formed a high opinion of him as a young priest; this time, upon leaving, he made a
rather remarkable gesture: he insisted on kissing the hands of Don Alvaros, despite the latters

229

protestations. [477] Finally, on May 16 Don Alvaro was well enough to get up [478], and
returned to Rome two days after.
2. A year and a half in il Pensionato
In Villa Tevere unforeseen difficulties had arisen. As has been said, for a time there was a
Hungarian Embassy to the Holy See. However, at the end of World War II, with the
establishment of a communist regime in Hungary, its government had severed relations with the
Vatican, and therefore the embassy was suppressed. However, its former residents still
occupied the house and brazenly refused to leave [479]. Thus began a long struggle which
lasted until 1949.
As soon as they could, St. Josemaria and his children in Opus Dei occupied the house which
had been occupied previously by the caretaker of the property. It was given the name il
Pensionato ("the Residence"), even if it was only a small house, located in the corner of the lot,
separated from the villa by the garden. They moved in on July 22, thus leaving the apartment in
Citt Leonina after more than a year.
With this new development, they gained more space, but their material conditions remained
very poor. Alberto Taboada, who was part of this Center in those early years, testifies that all
the available space there was consisted of "a small living room; a tiny chapel; a poor, wet room
where our Father stayed; one more bedroom, and a bathroom." [480] At night, some slept in
the hallway, with folding beds and others stayed in a small room, ( ... ) where five people could
sleep at night on crammed folding beds. [481]
Alberto then adds a relevant side note as regards Don Alvaro: "But perhaps it was Don Alvaro
who had the worst thing going for him, as he did not have his own room. He would put a folding
cot at night in the living room. Early in the morning he had get out of bed and leave that area
because the door of the living room faced the entrance area of the house, where those who
delivered bread, milk, etc. came early in the morning. "[482]
There was a lot of activity in the days following the transfer. Among other things, they had to
thoroughly clean the house, arrange the furniture they had brought from the previous apartment,
and prepare the room that would become the oratory. On July 25, the Blessed Sacrament was
reserved in the tabernacle amid much rejoicing. That same day St. Josemaria left for Spain to
again personally take charge of the tasks of formation of the faithful of the Work - mostly
students or young professionals - since in the summer, activities of formation took (and still
take) on a greater intensity. Don Alvaro was in charge of all the work that had to be done in
Rome.
The first objective was to take over the large house still inhabited by the Hungarians. Ready to
use whatever means necessary, they took the administrative route: they approached the Italian
authorities through a lawyer. They had with them documents signed by the ambassadors of
Spain to the Quirinal and to the Holy See, and they likewise sought the help of Monsignors
Montini and Tardini.

230

These firm steps lasted through the summer months. The diary of il Pensionato captures in its
pages, a few of these more decisive moments. It would be enough to point out one entry,
among many, that was written on August 13: "This morning we achieved the biggest success
weve had so far in our efforts to take over the house. Monsignor Tardini met with Alvaro and
gave him a handwritten letter of the Chief of Protocols in the Italian Ministry of Foreign Affairs,
which stated that there was no Hungarian Legation to the Holy See. He, therefore, requested
that efforts be made for Opus Dei to take possession of their home right away. Everyone - the
lawyer Merlini, officials from the Italian Ministry of Foreign Affairs, and we ourselves - was
astonished, since no one really expected the Secretary of State of His Holiness to make such a
categorical statement. lvaro ordered several photocopies of the document printed to be given
to those who are fixing this matter together with us." [483]
Nevertheless, the negotiations did not end until nearly two years later, on February 5, 1949.
These were not the only concerns of
Don Alvaro in that summer of 1947.
Besides working in the Sacred
Congregation for Religious, following
the departure of St. Josemaria for
Spain, he was in charge of the
priestly care of both the men and
women in Opus Dei living in Rome.
Moreover, his apostolic zeal led him
to deal with many people whom he
got to know through his work in the
Vatican, as Procurator of Opus Dei,
or whom his other friends introduced
to him.
Figure 76: Don Alvaro at his work desk. Photo credits: Saxum:
Remembering Alvaro del Portillo

Finally, on August 22, he flew to

Madrid, to assist St. Josemaria in the
tasks of formation and of government

the latter was undertaking.

On October 9 he returned to Rome and immediately resumed his usual duties. On successive
days, one reads the following in the diary: "Alvaro has barely landed and we already barely see
him at home because of just mind-boggling work!" [484] "All afternoon lvaro has been
chatting with people non-stop and working in the office of the Procurator. It was a continuous
session from 3:30 p.m. to 8. And afterwards, in order to rest, he went on an errand, from which
he returned only at dinner time." [485]
He was occupied with the same concerns as the previous summer: his work in the Vatican
Congregation, the paperwork to evict the Hungarians, work connected to his post as Procurator
of Opus Dei, the priestly care of many people, his studies in canon law, etc. In the midst of this
flurry of activity references to his ailments reappear: sleepless nights, fever, liver problems.

231

But his love for souls won over his ill health. Thus, on 27 October, the diary said: "Franco
Recchi phoned to finalize the time morning Mass would be celebrated (he has a project, going
on for days now: to say Mass in the house of Checco, Renato, Carlo, etc.). We tried to convince
lvaro to tell Franco that Mass would have to be moved for another day, given the state of his
health, but he refused. We were all greatly amazed because we couldnt really understand how
he could get up tomorrow at 6 and celebrate two Masses [486]. Today hes suffering from
terrible dizziness: a little nudge on the wooden bedplate makes him dizzy." [487] Don Alvaro
celebrated these Masses even though he would again spend the next day in bed [488]. Thanks
to that spirit of sacrifice, a few days later, one of those who attended that Mass asked admission
to Opus Dei. Others would follow afterwards.
The Founder of Opus Dei was well aware of the apostolic zeal of this son of his, and wanted to
ensure that he didnt exhaust himself. Informed by those living in Rome, he sent precise
instructions from Spain. We read in the diary: "lvaro is very angry with us because he says
that if the Father has told him to celebrate just one Mass, it would be because we had written
him telling stories (lvaro referred to news of his physical weakness and poor health situation
as stories)." [489]
Despite the solicitude of St. Josemara, first by letter, and then in person upon returning to
Rome on November 20, Alvaros sicknesses did not let up. "lvaro is sufficiently discomfited: his
liver, this throat... (theres always something, but what best explains everything is this: overwork
and worrying about everything and everyone and taking little care of himself)." [490] Amid that
"concern for everything and everyone," the precarious material situation they were suffering
occupied an important place. During this long year, financial difficulties in the Pensionato got
worse. In late 1947, one reads in the diary: "Everything around here is so tight that there is no
place to receive guests with a little privacy! Now, in addition to one (Alvaro) sleeping in the
foyer, one in the hallway, one in the doorkeepers area (which hardly fits a bed), five in the
cabin, etc., we have another (Angel) sleeping in the lobby, next to the front door."[491]
So bad was the financial situation, that they couldnt even afford heating: they were very cold
that winter. In early March, the Founder suffered facial paralysis from the cold, and Don Alvaro
strong anginas17 [492]. St. Josemaria wrote in a letter: "Yesterday lvaro fell ill with apparently
serious angina. For this reason, I made him stay in the only bed we have, and I slept on that
which they place at night in the living room. It gives much joy to live this effective poverty...:
always, as St. Alexius did, under the stairs. Today, with the medication from Dr. Faelli, the
patient is practically well, but I did not let him get up, though he insisted...more than he should."
[493]
In such a situation, a few liras were considered an important contribution to the household
income. The salaries of Don lvaro and Alberto Taboada in the Holy See were meager,
although sometimes these were accompanied by "extra" pay, which were received only too
eagerly. It was a practice that was followed in the Holy See to compensate for the low pay of its
17

angina = a disease marked by spasmodic attacks of intense suffocative pain, as a: a severe inflammatory or
ulcerated condition of the mouth or throat; b: angina pectoris (Merriam-Webster)

232

employees by means of a monthly delivery of a "package" - pacco, in Italian that contained

food and other products hard to find in the Italian market and that came from the Papal States in
various countries.
For this reason, in 1948, in the diary of Villa Tevere one reads the following entries: "We joyfully
ate the few pieces of chocolate. More than the material quantity which was insignificant our
joy came from the fact that the chocolates represented the first supply of food earned by the
sweat of the brow of Alvaro and Alberto, as this supply is received by officials of the
Congregation." [494] "Today Alvaro received his first monthly pacco of food from the Vatican,
as an official of the Congregation. They also gave him his first set of cigars and, for this reason,
he gave each of us a pack." [495] A few days before Christmas 1948, Don Alvaro himself wrote
St Josemara: "Alberto and I received a double pacco for Christmas very good and free."
[496] These supplements to their salaries only had a symbolic value because it did little to
alleviate the economic difficulties in Villa Tevere, which lasted for several years.
3. Construction work in Villa Tevere
On February 5, 1949 the illegal Hungarian occupants vacated the Villa. It was the end of one
stage and the beginning of another, which would be further complicated by the expenses
needed and work that had to be taken on to remodel the buildings. Work began on July 9, and
lasted for more than ten years [497].
As there was no money to hire
a contractor, the construction
project was managed directly
by Don Alvaro, i.e. without the
mediation of a company that
ought to oversee the
acquisition of materials, wages
of workers, etc. This meant
having to personally produce
constantly the cash amounts to
pay the masons and suppliers
every Saturday [498]. "It was a
terrible burden - confessed
Figure 77: St. Josemaria inspecting the construction work in Villa Tevere. Photo
credits: Dora del Hoyo: Recuerdos de Dora
Don Alvaro years later because the workers could not be left without pay each week: that wouldve meant leaving his
whole family without bread." [499] St. Josemara and Don Alvaro put every means never to
delay those payments, even though it was not an easy task [500].
As Vazquez de Prada narrates, six weeks after they started work they had already depleted the
pool of funds available [501]. It was necessary to get funding for the construction works and for
the support of those who lived in the house, who were few at that time, but increased to almost
three hundred people before the last stone was laid in Villa Tevere. Throughout 1949 Don
Alvaro made three trips to Spain - in July, August, and November - mainly to look for donations.
[502] But the amount that he raised was insufficient, as hinted at in this letter he wrote to Jose
233

Luis Mzquiz on September 1 of that year. "The house is going well, even though our
preoccupation18 as regards finances is great: preoccupation in the sense that we can have it;
which means to say that it is not really a preoccupation, but an occupation that leads us to put
human resources and pester the Lord as far as we can. We started this project as weve done
with everything - with no money; and every ten days we have to pay several billion lire. Pray for
it that the Lord may continue to give us what we need." [503] He says the same thing in another
letter sent in the same month this time to Jos Ramn Madurga, who was then in Ireland:
"Remember to ask the Lord to send us money19." [504]
Although the shift of Italy to its present currency instead of the lira, it now uses the euro
prevents us from grasping the exact meaning and seriousness of the amounts involved, the
following words of Don Alvaro still make the same clear point. "Each week we had to pay about
three million lire to the workers, and we never had that amount at our disposal. Not that we had
two, or one, or half: quite simply, there was absolutely nothing. It was a terrible problem. Now,
three million lire seem relatively little; but then it was a staggering amount." [505] In 1945, the
average salary of a worker in Italy was 11,000 lire a month; in 1950 it had gone up to 32,000
liras. Inflation rate was quite high: the tram fare in those years increased from 4 to 20 lire; a kilo
of meat, from 400 to 1000; a liter of milk, from 30 to 70.
In January 1950, St. Josemara described the situation in these terms: "Totally drained of
money. Days of not knowing how to pay on the human plane, we are clueless for these
works to go on." [506] In September: "This year thirteen or fourteen are coming (to Villa Tevere)
for their doctorate in ecclesiastical faculties, who with the present ones will bring the total
number to twenty-six or twenty-seven. (...) A big step for the formation of all and for facilitating
the selection of people who can go to the priesthood! Now do you understand my concern? Ask
the Lord and Our Lady of Guadalupe for money for this house and the support of its students.
Its worth it!" [507]
Don Alvaro managed the cash prudently also because he was aware where contributions came
from: so often they were the fruit of considerable sacrifice by many people. But it was necessary
to make loans, which actually only moved back the time to make the payments. [508] Years
later, recalling the financial burdens, Don Alvaro would comment: "The Lord arranged that we
could get on through letters and balances. It was like stripping one saint to dress up another: it
was madness, a source of suffering. And how did we pay? It is a miracle. I do not know how, but
we always paid." [509]
In the thankless job of asking, what helped him was the endorsement of the friends he had
made "among the Roman nobility, also from the Vatican, and (...) many good professionals. As
a result of his dealings with them it was possible to undertake many negotiations that involved

18

In the original Spanish, Don Alvaro plays around with the words preocupacion (concern, worry) and
ocupacion (job, employment). The translator opted to use the English words that sounds like the original Spanish
anyway, they capture the same sense as the other more commonly-used English words, albeit admittedly more
awkward so as not to lose the original effect of Don Alvaros play of words.
19
Money = this word is in quotation marks because Don Alvaro actually used this English word in his Spanish text
(i.e., he code-switched, as linguists would say), obviously to humor Madurga.

234

making credits." [510] Meanwhile, Don Alvaro showed no little skill in managing the financial
side of things, and above all, the supernatural certainty that God would help them.
In this context, St. Josemara told him once that "they were going to put them in jail, considering
the credits he was making and the projects he had to put together, using very numerous bills of
exchange albeit properly and legally. And the answer was: Do not worry, Father, because
with these amounts that we have to handle, the more debt we have, the more credits they grant
us." [511] On another occasion, St. Josemara asked his daughters if they ate, and if they slept,
because otherwise he told them they would be killing him. Don lvaro immediately quipped,
"Father, if they eat, they will kill me!" [512] and everyone laughed. The troubles that beset him
did not take away his good humor.
4. A smiling heroism
In 1977, overcoming his natural reluctance to talk about events that highlighted him as the
protagonist, Don Alvaro recalled the sufferings and hardships of those years: "All the difficulties
just came together. On one hand, the material difficulties, although they did not take away our
peace, took a lot of our time. The Work was expanding fast and needed the adequate apostolic
instruments. In Rome, the buildings of the headquarters were being built, we had no money,
and financial difficulties were constant. (...) I was in charge of finding the money; forgive me if I
talk about myself, but our Father has told this many times. The Lord allowed that, precisely at
the time, I suffered from a weak liver, with frequent cramps that forced me to get out of bed later
than usual... Everything went ahead. Although our Father did not usually refer to these
economic difficulties, he also placed them in his petition to God." [513]
Indeed these financial troubles did not take away his peace, but his health did suffer and he
often experienced severe cramps that caused him nausea and vomiting, forcing him to stay in
bed [514]. But sometimes, even with a high fever, he had no choice but to get up and look for
money, because the wages of the workers and the sustenance of everyone living in Villa Tevere
depended on his efforts.
The letters of St. Josemara to his children allow us to keep track of the troubles that constantly
accompanied Don Alvaro. He wrote to Jose Luis Mzquiz in October 1952: "Alvaro has a
serious liver ailment. I do not know how he can carry out so much work and bear so many
concerns. Yes, I know, and you too, because you know how great his faith is, and how much
talent and capacity for work and for serenity the Lord has granted him. This time I think the
brutal financial troubles of recent months and of these present moments are not unrelated to his
illness." [515] Two years later, he wrote to the members of the General Council of the Work
[516]: "Alvaro who always tells you, orally and in writing, that hes fine is in bed again. The
fact is that he has been overworking himself and his health is mediocre. Too many concerns:
even though he hides them with a countenance thats as bright as Easter, and overcomes them
with his faith and ceaseless work." [517]
The priest Alfonso Par Balcells, who lived in Rome from 1951 to 1954, recalls an incident which
he places in the academic year 1953-54, yet has remained indelible in his memory forty years
later. Once Don Alvaro was sick, "after breakfast, our Father called me and said : Sito , I know
235

that Don Alvaro's got a fever and has been in bed, but go up to his room and tell him for me
that, Im very sorry, I have to ask him to get up, and carry out an errand that he already knows.
Then you drive him to where he tells you. Wait for him in the car until he has made the visit and
then bring him back home. So I did. I went up to the room and said: Don Alvaro, the Father
says hes very sorry to ask you to get up to do an errand that you already know. Ill wait for you
in the garage. He smiled, and I did not notice on his face the slightest sign of annoyance or
displeasure. Very naturally, as if it did not cost him anything, he said, 'Yes, Im getting up now.
Wait in the garage, Ill be down in a jiffy. A few minutes later he appeared in the garage. I drove
him. He did everything as our Father had said, and during the entire trip he made no comment
on the effort it took him to undertake the two errands he made despite the fever. He had on him
his usual smile full of simplicity and peace, and he did everything as if it were the most natural
thing in the world. I recalled what our Father repeated to us many times: that the asceticism of
Opus Dei is a smiling one; that nobody must notice that we are mortifying ourselves." [518]
Alfonso Par completes the anecdote with a footnote: "What I want to emphasize (...) is that what
I saw on the countenance of Don Alvaro on this occasion and in all other similar circumstances
was an expression of gratitude. He was grateful to our Father who provided him with
opportunities to make heroic sacrifices, and thus his filial affection grew. Some other person
would have been annoyed. I saw before me the firmness of unwavering loyalty." [519]
Another time, one of the women of Opus Dei residing in Rome said "knowing that Don Alvaro
had a fever the day before, upon seeing him enter and realizing that he had just arrived from an
errand, I said to the Founder: Only yesterday, he had such a high fever. To which St.
Josemara paternally replied: 'If it were you, I would not have let you go; but him, yes. [520]
Scenes of this sort were repeated several times to the point that St. Josemara, at times,
"commented that these sicknesses of Alvaro would be cured by putting into his pocket a
handful of dollars; sometimes he spoke of a good poultice of dollars" [521].
Its worth mentioning one final testimony, that of Maria Rivero, who after living a few years in
England, moved to Rome in 1956. The anecdote happened in1958 or 1959. One day our
Father asked Encarnita (Ortega) to go to the Chapel of the Relics, and I was lucky enough to
accompany her. Don Alvaro was sick and our Father went there alone. It was then, if I
remember correctly, eleven o'clock. He told us to sit down. He looked very worried. He was not
looking at us, but rather lost in thought. For a moment he was silent, then he began to say: This
son of mine is killing himself! We did not know of whom he was talking, although we guessed it
was Don Alvaro.
The Father spoke to us, without expecting us to say anything; his father's heart simply sought
relief. He continued, We had to negotiate with a bank, and no one else could do it except this
son of mine, who had a thirty-nine degree fever; so he had to get out of bed to do it. (...) Our
Father then became silent. He had been speaking very slowly, in a low voice; we did not say
anything. Then he spoke again: In the Work - all my children are holy, but the holiness of the
holiest one is a far cry from that of Don Alvaro. [522]

236

We should add that his

contribution to the works of
construction in Villa Tevere
were not limited to procuring
financial resources albeit
that would have already
been much. As well, he
always seconded the
indications of the Founder
so that, despite the lack of
resources, the buildings
were built with magnanimity
and built to last into the
future,
so that those who
Figure 78: St. Josemaria with some students of the Roman College of the Holy Cross,
May 31, 1949. Photo credits: Saxum: Remembering Alvaro del Portillo
would come afterward could
use the same wellconstructed facilities; and all this, even if it meant spending more at the time [ 523 ].
There were also other contradictions. For example, some people made an unfair and false
accusation which caused a considerable delay in the works of construction in Villa Tevere. Don
Alvaro spoke with the plaintiffs, without losing his peace, convinced that everything would be for
the good: Omnia in bonum! In the end, the appropriate authority not only dismissed the charge,
but authorized more work in addition to that which was originally approved.
As he was an expert Latinist, he helped St. Josemara in the writing of Latin texts for some
commemorative plaques that were placed in buildings, following ancient Roman custom. It even
turned out, to the surprise of all, that he had dowsing skills, and located a slope of water within
the site. The well which they dug as a result proved very helpful.
These short sketches many more stories could be added give justice to the comment made
by St. Josemaria to a group of members of Opus Dei, years later, referring to Don Alvaro, on a
rare occasion that he was not present: "He has loyalty that all of you must have at all times. He
has known how to make sacrifices with a smile that is so characteristic of him (...). If you ask
me: has he ever been heroic? I would answer: yes, many times he has been heroic, many
with a heroism that seems such an ordinary thing." [524]
5. The Roman College of the Holy Cross
On June 29, 1948 St. Josemaria erected the Roman College of the Holy Cross in Rome. It
would be an international Center of formation where many members of Opus Dei would deepen
their ascetic and apostolic formation, as well as their formation in philosophy, theology, and
canon law. From here they could attend classes of ecclesiastical universities in Rome. Quite a
few of them would later be ordained priests. [525]
When considering the position of Rector, the Founder immediately thought of Don Alvaro [526],
who assumed the new task with his usual spirit of sacrifice. Amid his many duties, he spent time
237

carefully attending to the students: seven in the first year, fourteen in the second, twenty in the
next - until they reached 123 when he left the post in 1954. Being Rector meant organizing the
plan for the study of philosophy and theology, while also providing refresher and advanced
courses. Bishop Echevarra testifies [527], as an eyewitness, of the effort he put in performing
that task, aware of the importance of this Center of formation, and the important role it was
destined to play in the spiritual life of the faithful of Opus Dei in the five continents. [528]
The priest Jos Mara Casciaro, then a student at the Roman College, remembered Don
Alvaros gifts as a formator, "He always had that smile of his, when he came across any of us.
Clearly, it was an outward manifestation, impossible to feign, of his deep fraternal affection. But
that virtue was based on toughness and fortitude. He has reproved me several times over the
years with clarity and charity, always motivated by the demands of our self-giving. He always
corrected what had to be corrected, without passing over the defect, yet never losing the
supernatural and affectionate tone: one felt duly admonished, but happy and grateful at the
same time." [529]
With his characteristic magnanimity, he did not keep himself to attending only to the spiritual
needs of the people who had been entrusted to him. He knew, because he had learned from the
Founder, that a minimum of material well-being was needed to facilitate the exercise of the
Christian life, and he was concerned about the precarious material conditions in which students
lived: a house under construction, in which the need to save was acutely felt from day to day.
This led him, in the midst
of the difficult financial
situation, to find a
solution that would allow
those young students to
enjoy the timely break
when classes were over,
in a manner appropriate
to their age and
situation. They needed
outdoor space to further
develop themselves. He
found the solution
through a friend,
Giovanni Bisleti, who
wanted to sell some land he owned about halfway between Rome and Naples. It was a vast
agricultural estate, located in Salto di Fondi, between Terracina and Sperlonga, where three
hundred peasants worked.
Figure 79: The property of Salto di Fondi. Photo credits: Saxum: Remembering Alvaro del
Portillo

Don lvaro sensed that the estate could be useful not only as a place to which the students of
the Roman College could come to rest, but also as a food source for those living in Villa Tevere.
He thought up a bold project which he proposed to St. Josemara. The idea was to "buy the
property on credit, break up the almost 1150 hectares of land into small parcels, and then sell
238

them to the tenant farmers on terms very favorable for them: the workers serving each other, as
they were, would thus become owners. We would keep a small part of the property, which
would serve us as a farm and at the same time, a place where students of the Roman College
could go and rest for summer." [530]
Having obtained St. Josemarias delighted approval [531], he got to work. Taking advantage of
his skills as an engineer, he came up with a plan for dividing the land. The lots would be offered
for purchase to the tenant farmers, such that through a very affordable system of credit in a
few years they would get to own the fields they cultivated. The old house would be retained for
the Roman College. The Marquis Bisleti accepted the sale under those conditions.
As soon as they could, some members of Opus Dei moved into Salto di Fondi. These were
mainly those whose professions were related to agriculture - an engineer, a veterinarian, and
some farmers. They were to assist in the implementation of the transfer of land to the locals,
and to maximize, from the agricultural point of view (i.e. production of vegetables , milk, meat),
that part of the property that would remain for the Roman College. The produce from the
property helped to ease in no small way the straitened financial circumstances of Villa Tevere
for several years.
The plan likewise envisaged
activities for human,
professional, and Christian
formation for the locals, many
of whom "retained fond
memories of Don Alvaro, who
is regarded as a benefactor.
He also saw to it that the
families could count on proper
spiritual care, especially as far
as compliance of their Sunday
obligation and getting the
Figure 80: The Dec. 22, 1965 Italian edition of L'Osservatore Romano praising the catechesis needed was
efforts of Don Alvaro to promote genuine "land reform in the catholic spirit."
concerned." [532] In 1955, the
Photo credits: Saxum: Remembering Alvaro del Portillo
project merited praise from L'
Osservatore Romano which
called it "a vast program of social and apostolic activities (...), land reform made in the catholic
spirit." [533]
The deed of sale was signed on October 2, 1951, and from the summer of 1952 students of the
Roman College of the Holy Cross could already use the new house. Material conditions were
very basic, but the property was near the sea - then, there was yet no tourism on those beaches
- and that fact made up for the other shortcomings. Cardinal Julin Herranz, who arrived in
Rome in October 1953, remembers very particularly the times when St. Josemara,
accompanied by Don Alvaro, went to see them at Salto di Fondi: "They were extraordinarily
intimate and fun get-togethers. The Father was interested in the progress of the subjects we
239

were studying, joking, and he told us news about the Work in all regions where we were. It was
a day trip from Rome and back, in conditions that were anything but comfortable: humid heat
usual to that season on the shores of the Tyrrhenian sea, a car without air conditioning, etc., but
with the constant good humor of Don Alvaro and a delicate capacity on his part to ensure that
the Father rest and distract himself for few hours because they were going to continue working
in the heat of the Roman summer."[534]
The problem of where students could rest was thus solved [535], yet the financial difficulties in
the construction of the headquarters continued. On October 26, 1952, St. Josemaria
consecrated Opus Dei to the Sacred Heart of Jesus, begging for "economic peace also,
because as we proceeded with the construction we had nothing." [536] On July 6 and 7, 1954,
in the summer, St. Josemara and Don Alvaro made a trip to Bari to entrust to St. Nicholas the
resolution of their financial problems.
His prayers were answered, and from 1955 troubles became less pressing. The Lord answered
those pleading prayers by sending an "economic peace", personified somewhat in Leonardo
Castelli.
Leonardo Castelli was the son of Leone Castelli, a builder who, at the time of Pius XI had built
many projects in the Vatican for the project of the the Piedmontese architect Giuseppe Momo,
such as the "Palazzo del Governatorato", or the famous spiral staircase with the double helix, at
the entrance to the Vatican Museums that was inaugurated in 1932. Don Alvaro met him rather
fortuitously. He contacted him through the phone book [537], and he spoke of the construction
work that was being carried out in Villa Tevere. He explained that they had already put up some
of the buildings, though there was still much to build. He likewise explained the spirit of
sanctification of work of Opus Dei, which brings the search for perfection to the human level,
taking great care of the details, for love of God and ones fellowmen. Those houses would have
to last for centuries and, for that, one ought to use the best materials.
Castelli thoroughly appreciated what Don Alvaro expounded to him. More especially, he was
won over by his engaging personality. Immediately he decided to help in the construction of Villa
Tevere, and on April 20, 1955, the company continued the work that was already being done,
even as Castelli offered an easier payment scheme: payments needed to be made only every
sixty or ninety days [538].
The professional relationship soon led to a great friendship, and Leonardo Castelli "became a
very generous cooperator. He had no objection to delaying the collection of payment, and from
time to time, without lowering the price previously arranged, he gave contributions that eased
the financial burden that was ever present." [539] "For him, Don Alvaro was not only a client...
He was the friend, the counselor, the person whom he had been searching for to get him closer
to God." [540]
Soon, the entire Castelli family had absolute confidence in Don Alvaro. He was asked to
participate in family gatherings and they sought his advice on spiritual and human concerns. In
1982, he attended to the spiritual needs of his friend Leonardo, who was in the point of death
from a heart attack.
240

Since 1955, with the new arrangement the tension brought about by the weekly payment of
workers had disappeared, although obviously money was still needed. The construction of Villa
Tevere was thus well on track, though it would still take several years until the last stone was
finally blessed on January 9, 1960. In any case, Don Alvaro would now have more time and
tranquility to help St. Josemaria in pushing forward the apostolic expansion of Opus Dei in many
countries.
6. Doctorate at the Angelicum
In addition to all the work mentioned previously, from his early Roman years Don Alvaro was
completing a doctoral degree in his ecclesiastical studies, as what St. Josemara had laid out for
priests incardinated in Opus Dei. For this reason, during the academic year 1946-1947, he
enrolled at the Faculty of Canon Law at the Lateran Pontifical University [541]; and during 194748 academic year he transferred to the Angelicum Pontifical Athenaeum [542].
It was not easy to combine his studies with his other occupations. In fact, in February 1948, in
the beginning of the second semester, he sent a letter to Cardinal Lavitrano, Prefect of the
Sacred Congregation for Religious, requesting to be exempted from the obligation to attend
classes [543]. The Cardinal, in view of the reasons given by Don Alvaro (reasons the Cardinal
knew well), arranged for the waiver with the authorities of the Angelicum. It was granted on
March 2 [544]. He took examinations for the Licentiate in Canon Law on the 27th and 30th of May
1948; he received the grade of Magna cum laude. [545]
A year later he obtained the PhD [546]. On June 13, 1949 he took the preliminary examination;
and on the 18th, he presented his doctoral thesis, which was titled A new juridical state of
perfection: The Secular Institutes. He was an authority on the subject, and he received the
mark of Summa cum laude. [547]
The path to acquiring his doctorate was hard because he had to find time where there was
none, and he did so with a strong dose of self-sacrifice. In the diaries and letters of those years,
comments to this effect frequently appeared: lvaro was working from morning to night as
usual. He went with Chiqui [548] for a while to St. Peters, but aside from that hes had no time
to rest. We're used to that work schedule of lvaro, but from the very time he came to Rome (...)
its impressive to see how he works and moves about despite his poor health. [549]
His way of working was not only noticed in Villa Tevere; in the Angelicum he left his mark in the
classroom as well. Five years after obtaining his title, he was still remembered among his
teachers. We read in the diary of Villa Tevere that on February 19, 1954, on his birthday, "In the
Angelicum, where Don Alvaro obtained his doctorate in canon law, on the feast day of his
patron saint20, the Dean of the Faculty (Fr. Severino Alvarez, OP, his former teacher),
interrupted the class to say that "the best student Ive ever had" ended the class thirty minutes
from vacation time." [550]
20

Saints day: Until recently, name days in Spain and Latin America (called onomsticos or da de mi/su santo)
were widely celebrated (Wikipedia) more than birthdays. This day was the feast day of the saint from whom ones
name was taken. In the case of Don Alvaro, Feb. 19 was the feast day of Blessed Alvaro of Crdoba of whom an
earlier reference had already been made.

241

When, years later, following an old university tradition, a wall of Villa Tevere was decorated with
the names of some faithful of the Work the first of each nationality who had obtained their
ecclesiastical doctorate in Rome, the Founder wanted the name of Don Alvaro to figure
prominently on that wall.
FOOTNOTES:
[459 ] St. Josemara , Letter to the members of the General Council , 16 -XII- 1946 AGP series
A.3.4 letter 461216-2 .
[ 460] St. Josemara , Letter to the members of the General Council , 16 -XII- 1946 AGP series
A.3.4 letter 461216-2 .
[461 ] See Diary of Citt Leonina , Entry 24 -XI- 1946 AGP series M.2.2 , D 426-19 .
[ 462 ] They had to make arrangements personally, because they had no money to go to
intermediaries : cf. Testimony of Bishop Javier Echevarra Rodrguez , AGP, APD T- 19544 , p.
122-123 .
[463 ] St. Josemara , Letter to his daughters of the central advisory , 31 -I- 1947 AGP series
A.3.4 letter 470131-1 .
[464 ] Del Portillo, . , Remarks at a family get-together, 29 -VIII - 1988 , AGP , Series T- 880
829 B.1.4 .
[465 ] See Testimony of Bishop Javier Echevarra Rodrguez , AGP, APD T- 19544 , p. 124-125
.
[ 466] Del Portillo, . , Remarks at a family get-together, 21 -IX- 1985 AGP series B.1.4 T850921 .
[467 ] Del Portillo, , Remarks at a family get-together , 6 -VI- 1976 . AGP , Library, P01 , 1976
, 464.
[468 ] Ibid.
[469 ] See Testimony of Bishop Javier Echevarra Rodrguez , AGP, APD T- 19544 , p. 124 .
[470 ] Diary of Citt Leonina , entry 7-I - 1947 AGP series M.2.2 , D 426-20 .
[471 ] Ibid. , Entry 14 -I- 1947.
[472 ] Ibid. , Entry 18 -I- 1947. And the Diary points out, "Don Alvaros molar has been pestering
him and, as the Father says, when he mentions it its because it must be hurting really bad."
[473 ] Ibid. , Entry of 23- I- 1947.
[474 ] Ibid , entry for 29 -I- 1947. ; One reads the same the next day.

242

[475 ] St. Josemara , Letter Casciaro , 31 -I- 1947 AGP series A.3.4 letter 470131-2 . Prof.
Faelli was the doctor in Rome who treated St. Josemarias diabetes .
[476 ] St. Josemara , Letter Casciaro , 17 -IV- 1947 , cit. in Vzquez de Prada, A. , The
Founder of Opus Dei , vol. III , op. cit. , p. 80 .
[477 ] See Diary of the Roman College of the Holy Cross , Entry 27 - V - 1956 AGP series M.2.2
, D 428-6 .
[478 ] The same day Bishop Eijo y Garay went to visit him, accompanied by the Nuncio ,
Archbishop Gaetano Cicognani .
[479 ] See Testimony of Bishop Javier Echevarra Rodrguez , AGP, APD T- 19544 , p. 125 .
[ 480 ] Testimony of Alberto Taboada , AGP, APD T- 15743 , p. 5-6.
[481 ] Ibid.
[482 ] Ibid.
[483 ] Diary of Villa Tevere , Entry 13 -VIII - 1947 AGP series M.2.2 , D 436-09 .
[484 ] Ibid. , Entry 10-X - 1947.
[485 ] Ibid. , Entry 13-X - 1947.
[ 486 ] He had the power, granted by the Holy See, to celebrate two Masses on a regular basis.
He used to say one in the center of women and another in that of the men.
[487 ] Diary of Villa Tevere , Entry X - 1947 - 27 , AGP series M.2.2 , D 436-10 .
[488 ] Ibid. , Entry 28 -X- 1947.
[489 ] Ibid. , Entry 31 -X- 1947.
[490 ] Ibid. , Entry 17 -III- 1948.
[491 ] Ibid. , Entry 25 -XII- 1947.
[ 492 ] See Testimony of Bishop Javier Echevarra Rodrguez , AGP, APD T- 19544 , p. 887888.
[493 ] St. Josemara , Letter 11 -III- 1948 : AGP , EF 480311-2 .
[494 ] Diary of Villa Tevere , Entry 20 -II- 1948 AGP series M.2.2 , D 436-11 .
[495 ] Ibid. , Entry 3 -IV- 1948 AGP series M.2.2 , D 436-12 .
[496 ] Del Portillo, . , Letter to St. Josemara , AGP, C- 481216 APD .

243

[497 ] St. Josemaria commissioned members of Opus Dei who were architects and engineers
to do the architectural design of the buildings; the others did the accounting, while others the
graduates of Fine Arts - prepared paintings and sculptures to be used in the decoration of these
houses. Everyone was surprised by the good taste and visionary outlook with which the
Founder of Opus Dei visited bric-a-brac stores or stalls, acquiring religious and secular objects
at low prices that were used for the headquarters. In these, he was also assisted by Don Alvaro.
As the idea was to make everything very Roman, lvaro acquired many remains of columns,
architraves, capitals, etc. which would be useful in various parts of those buildings, and he did
so while spending very little. (Testimony of Bishop Javier Echevarra Rodrguez , AGP, APD T19544 , p. 129).
[498 ] See Testimony of Francisco Monzo Romualdo , AGP, APD T -0512 , p. 8.
[499 ] Del Portillo, . , Remarks at a family get-together, 21 -XI- 1982 , AGP, B.1.4 T- 821121
series . The dealings of Don Alvaro with workers were always cordial, as one of them, Orazio
Vittori, recounted to people of the Work whom he knew: cf. Testimony of Ignacio Urrutia Celaya
, AGP, APD T- 19254 , p. . 4 Among the many that happened, he narrated the following
anecdote on one occasion: "During the work on this house, there was a guard. I once asked him
fondly about his son, and he replied that he was very happy, that he had found a job that gave
him great satisfaction. I asked him what it was, and he said he was employed with urban
cleaning: he was a town garbage collector, and that was what gave him many reasons to be
happy." And immediately, Don Alvaro drew out a supernatural consideration: "Realize that
everything can be sanctified; God can be found in everything. "You see, it's all relative. The
point is to do whatever with love of God, with a desire to offer it to the Lord." (Del Portillo, . ,
Remarks at a family get-together , 1- I- 1976 AGP series B.1.4 T- 760101 , and 22-III-1989 ,
AGP, B.1.4 T- 890322 ) series .
[ 500] See Testimony of Joaquin Alonso Pacheco , AGP, APD T- 19548 , p. 156 .
[501 ] Cf Vazquez de Prada , A. , The Founder of Opus Dei , vol. III , op. cit. , p. 118 .
[ 502] "Alvaro went to Spain about a month ago to see if we could resolve some economic
concerns we have in Italy. I do not know how he could find a solution because there, thanks be
to God, they also have water up to their necks." (St. Josemaria , Letter 29 -VIII - 1949, cit. In
Vzquez de Prada, A. , The Founder of Opus Dei , vol. III , op. cit. , p. 119). And lvaro wrote to
Msgr. Jos Lpez Ortiz, Bishop of Tuy: "You already know how we remember you in Rome,
from where I left some twenty days ago; I come wandering through northern Spain looking for
rooms." (Del Portillo , . Letter to Archbishop Jos Lpez Ortiz , AGP, APD C- 490824 ) .
[ 503] Del Portillo, . , Letter to Jos Luis Miguel Mzquiz , AGP, C- 490901 APD .
[504 ] Del Portillo, . , Letter to Jos Ramn Lacalle Madurga , AGP, C- 490923 APD .
[505 ] Del Portillo, . , Remarks at a family get-together, 20 -XI- 1977 , AGP, B.1.4 T- 771120
series .

244

[506 ] St. Josemara , Letter to his children of the General Council, 14 -I- 1950 , cit. in Vzquez
de Prada, A. , The Founder of Opus Dei , vol. III , op. cit. , p. 227
[ 507 ] St. Josemara , Letter Casciaro , 23 -IX- 1950 , cit. in Vzquez de Prada, A. , The
Founder of Opus Dei , vol. III , op. cit. , p. 227 .
[508 ] See Testimony of Bishop Javier Echevarra Rodrguez , AGP, APD T- 19544 , p. 128 .
[509 ] Words cited in Bernal , S., Memories of Alvaro del Portillo , op. cit. , p. 103 .
[510 ] Ibid.
[511 ] Testimony of Bishop Javier Echevarra Rodrguez , AGP, APD T- 19544 , p. . 128 And
Francisco Monzo, one of his collaborators of those years, added: "He was directly in charge of
everything that involved the financing of the construction and the problems it entailed, which
meant carrying it out without money or the human hope of have it someday. They were hurrying
us in such a way that I found it very difficult to explain how he got bank loans which were used
up immediately -, (but it also occurred to me) how great his faith in God and our Founder was to
engage in so much debt... One day when I said we were going to prison at any time, he replied:
If this happens, bring me a typewriter while in jail, and lots of paper." (Testimony of Francisco
Monzo Romualdo , AGP, APD T -0512 , p.5 . ) .
[512 ] Testimony of Conchita Areta , AGP, APD T -0344 , p. 9.
[513 ] Del Portillo, . , Remarks at a family get-together, 20 -XI- 1977 , AGP, B.1.4 T- 771120
series .
[ 514] See Testimony of Bishop Javier Echevarra Rodrguez , AGP, APD T- 19544 , p 171. It
was also at this time 1950 that he had to undergo an operation for appendicitis, as would be
narrated later.
[515 ] St. Josemara , Letter to Jos Luis Miguel Mzquiz , 16 -X- 1952 , cit. in Vzquez de
Prada, A. , The Founder of Opus Dei , vol. III , op. cit. , p. 223 .
[516 ] The Holy See had authorized St. Josemaria to move to Rome, while the rest of the
General Council was still in Madrid.
[517 ] St. Josemara , Letter to the members of the General Council , 21 -IV- 1954 , cit. in
Vzquez de Prada, A. , The Founder of Opus Dei , vol. III , op. cit. , p. 224 .
[518 ] Testimony of Alfonso Par Balcells , AGP, APD T- 17695 , p. 16 .
[519 ] Ibid. , P. 17 .
[520 ] Testimony of Bishop Javier Echevarra Rodrguez , AGP, APD T- 19544 , p. 128 .
[521 ] Testimony of Francisco Ponz Piedrafita , AGP, APD T -0755 , p. 27 .
[522 ] Testimony of Rivero Mara Marn , AGP, APD T -0933 , pp . 1-2 .
245

[523 ] See Testimony of Bishop Javier Echevarra Rodrguez , AGP, APD T- 19544 , p. 127-128
.
[524 ] St. Josemara , Notes taken from his preaching, 11 -III- 1973: AGP , Library, P01 , 1973 ,
49.
[525 ] Cf Vazquez de Prada , A. , The Founder of Opus Dei , vol. III , op. cit. , p. 133 .
[526 ] Don Alvaro was Rector of the Roman College of the Holy Cross until 8 -II- 1954.
[527 ] The current prelate of Opus Dei, Bishop Echevarra , recalls the conversation he had with
Don Alvaro before he joined the Roman College of the Holy Cross, and the support he received
from him during his first months in Rome ( cf. Testimony of Bishop Javier Echevarra Rodrguez
, AGP, APD T- 19544 , pp.140 -141 ) .
[528 ] See Ibid . , P. 138 .
[529 ] Testimony of Jos Mara Ramrez Casciaro , AGP, APD T- 0961 , p. Three .
[530 ] Testimony of Don Alvaro del Portillo , in Romana et Matriten . , Beatificationis Et
Canonizationis Servi Dei Iosephmari Escriva de Balaguer, Positio Super vita et virtutibus ,
Biographia documentata , p. 897 .
[ 531] "Our Father, joyfully and visibly pleased, said: D. Alvaro has already found something
that may help. An estate by the sea in Terracina: Salto di Fondi. It is owned by one of his (...)
friends. He is offering us an estate of many acres which could be an opportunity for social work,
by parceling the property and offering plots to farmers who could become owners of their plots,
after paying for annuities, etc. It could be possible to start the financing with bank loans that
farmers would amortize with payments in the future.'"(Testimony of Alfonso Par Balcells , AGP,
APD T- 17695 , p. 13).
[532 ] Testimony of Bishop Javier Echevarra Rodrguez , AGP, APD T- 19544 , p. 144-145 .
[ 533] L' Osservatore Romano, 22 -XII- 1955 , p. April .
[534 ] Testimony of Cardinal Julin Herranz Casado, AGP, APD T- 19522 , p. 7.
[ 535 ] The estate of Salto di Fondi was used until 1966. With the development of tourism, that
place ceased to be fit for quiet study and rest, and the summer home of the Roman College of
the Holy Cross was moved to a village in the mountain, in Abruzzo, near L' Aquila. This new
place is called Tor d'Aveia.
[536 ] Del Portillo, . , Remarks at a family get-together, 21 -XI- 1982 , AGP, B.1.4 T- 821121
series .
[537 ] See Testimony of Encarnacin Ortega Pardo , AGP, APD T -0136 , p. Three .
[538 ] See Testimony of Bishop Javier Echevarra Rodrguez , AGP, APD T- 19544 , p. 130 .

246

[539 ] Ibid. , Pp . 130-131 .

[540 ] Testimony of Encarnacin Ortega Pardo , AGP, APD T -0136 , p. Three .
[541 ] Cf Tessera Adscriptionis the " Pontificium Institutum Utriusque Iuris " of the Lateran
University , as a regular listener (Rome, 30 -X- 1946): AGP, D- 19429 APD .
[542 ] Cf Adscriptio Angelicum in Rome (10 -XI- 1947) : AGP, D- 10248 APD .
[543 ] Cf Del Portillo, . , Letter to Cardinal Luigi Lavitrano , AGP, C- 480 209 APD .
[544 ] See Letter from the Prefect of the Congregation for Religious , requesting exemption from
attending classes, and the reply of the Rector of Angelicum ( AGP, D- 18976 APD ) . Around the
same time he obtained his international driving license ( AGP, D- 17051 APD ), thinking it would
be useful to move more easily from Villa Tevere to the palace of the Congregations and the
Angelicum .
[545 ] See Certificate for the study of the Licenciate ( academic year 1947/1948 ) at the Faculty
of Canon Law at the Pontifical University of St. Thomas Aquinas " Angelicum " , Rome, 20-I 2003: AGP, D- 18663 APD .
[546 ] "He faithfully studied and prepared his doctoral thesis in the belief that he fulfilled the will
of God this way. He certainly had great intelligence, but he did not neglect the obligation to
study and to write the thesis with the greatest possible perfection; as a result, and I see it as a
result of his faith, he obtained the highest score on the PhD exam." ( Testimony of Bishop Javier
Echevarra Rodrguez , AGP, APD T- 19544 , p. 406-407 ) .
[547 ] See Certificate of doctoral studies ( academic year 1948/1949 ) at the Faculty of Canon
Law at the Pontifical University of St. Thomas Aquinas " Angelicum " , Rome, 20-I -2003: AGP,
D- 18662 APD .
[548 ] This refers to the Servant of God Jose Maria Hernandez Garnica .
[ 549] Diary of Villa Tevere , Entry 22 - 1948 -X , AGP, M.2.2 series , D 436-14 , .
[550 ] Diary of the Roman College of the Holy Cross , Entry 19 -II- 1954 AGP series M.2.2 , D
427-21 .

247

Chapter 12: Years of apostolic

expansion
1.
2.
3.
4.

First apostolic fruits in Rome

Counsellor of Opus Dei in Italy
Along the roads of Europe
The definitive approval of Opus Dei

From its foundation in 1928, Opus Dei was universal, catholic. No wonder that as early as 1936,
St. Josemara was already preparing the apostolic expansion to some cities in Spain and Paris.
But the Spanish Civil War, then afterwards the Second World War, prevented these projects
from moving forward.
As soon as the guns fell silent and the last bullet whirred, he began apostolic work in Europe
and America. The first member of Opus Dei who crossed the borders of the Iberian Peninsula to
live for an extended period of time in another country was Jose Orlandis, who moved to Rome
in 1942 for professional reasons. By 1946 a few others were already living in Portugal and
carrying out stable apostolic work; and in Christmas of that same year the first one to go to
England arrived. In October 1947 some members arrived in Dublin and Paris to do their
university studies. In 1949 apostolic work started in Mexico and the United States; in 1950,
Chile and Argentina; in 1951, Venezuela and Colombia. In 1952, the Work began in Germany;
1953, Guatemala and Peru; Ecuador in 1954; Switzerland and Uruguay in 1956; Austria, Brazil
and Canada, in 1957; El Salvador, Kenya and Japan in 1958; Costa Rica, in 1959. In the next
decade, Opus Dei began in the Netherlands (1960), Paraguay (1962), Australia (1963),
Philippines (1964), Nigeria and Belgium (1965), and Puerto Rico (1969).
This expansion proceeded, in the words of the Founder, at God's pace. In 1951 some people
had commented: see how fast Opus Dei is going! For his part, St Josemara, while giving thanks
to the Lord for how his children were spreading the good odor of Christ throughout the world,
wrote: "They do not know that I have tried everything possible for the Work not to go fast; we
have reined in this young horse, so that it could not rear up." [551]
1. The first apostolic fruits in Rome
Since he began to reside permanently in the Eternal City, Don Alvaro sought to develop an
intense pastoral activity to the extent that his other obligations allowed it. At first, his attention
was focused on the friends of Salvador Canals and Jose Orlandis, who had been living in Rome
for some time. The fruit of that apostolic work, as already mentioned, was the incorporation to
Opus Dei of Vladimiro Vince and, later on, of Anton Wurster, both Croatians. Soon the first
Italians would arrive.

248

The first to join Opus Dei of Italian descent was Francesco

Angelicchio, who requested admission on November 9, 1947.
After him the following were incorporated to the Work: Renato
Mariani on January 26, 1948; Luigi Tirelli on February 22 of that
same year; and Mario Lantini on February 29 [552]. Soon the
number of university students who came for spiritual direction in
the Pensionato or attended meditations and retreats preached by
Don Alvaro significantly increased.
In January 1948, St. Josemaria, accompanied by Don Alvaro,
made a quick trip to Loreto the first in a series over the years
to entrust the expansion of the Work in Italy to Our Lady. They
arrived in the afternoon of January 3, and then spent some time
in prayer in the Holy House which according tradition was the
house in which the Blessed Virgin lived. In that brief visit, Don
Alvaro once again showed the profound union of his affections
and intentions with those of the Founder. Upon leaving the
Figure 81: Francesco Angelecchio, the
basilica, St. Josemara asked, "Alvaro, what did you ask from the
first Italian numerary, was later
ordained in 1955. Photo credits:
Virgin?" "You want me to tell you?" replied Don Alvaro. Given the
opusdei.it
affirmative gesture of the Founder he said, "Well I asked for the
usual thing, but doing it as if for the first time. I told her: I ask you for what the Father asks."
[553].
Immediately, they began to lay the foundation to further promote the apostolic work. A week
later, on January 11, they departed for Milan to greet Cardinal Ildefonso Schuster (who would
be beatified by John Paul II on May 12, 1996) and explore the possibilities of starting apostolic
work in that city [554]. On the 11th they were in Pisa, and on the 12th they spent the night in
Genoa. On the 13th they did the Serravalle- Pavia-Milan route [555] and there, in the Lombard
capital, they met with Blessed Schuster and also with Father Gemelli. On the 14th they went to
Piacenza; on the 15th they went through Rimini, and finally by the 16th they were back in Rome.
On June 18 they made another (more tiring) journey to Calabria and Sicily, also in order to
prepare the future work of Opus Dei in those regions. After passing through Naples, they spent
the night in Scalea, a town in Calabria. The next day they arrived to Reggio de Calabria, where
they visited Archbishop Antonio Lanza. On the 20th they crossed the Strait of Messina in order
to sleep in Catania. On the 21st, Don Ricceri, the parish priest of Our Lady of Mercy, who had
affectionately cared for them in the city, wanted to take them to see Mt. Etna, the famous
volcano. After this short excursion, they started their way back: they entered the peninsula and
that night slept in Palmi (Calabria); on the 22nd they arrived at Salerno in the Campania; and on
23rd, they were back in Rome. It was a tiring journey of a thousand miles, with five people
crammed into a small car [556].
Throughout 1948, Don Alvaro personally took charge of imparting the ascetic and apostolic
formation to faithful of the Work in Italy [557]. A phrase from the diary of Villa Tevere shows the
extent of his priestly zeal: "lvaro was weary the whole day, and yet he has not stopped
249

chatting with people, giving meditations, and working." [558] Indeed, he tried to convey the love
of God and of neighbor, not minding the discomforts brought about by his poor health, or the
material limitations of the small house in which they lived. The Lord rewarded this generosity by
pouring abundant graces on those who sought spiritual direction from him, heard his preaching,
or attended his Mass [559].
We can see, for example, the effects produced during the retreat he preached from December
26 to 30, despite suffering a severe toothache at that time [560]. Bishop Mario Lantini has
recorded this testimony. "The preaching of Don Alvaro in those days was definitely effective for
my soul. I've always remembered: December 31, Rome once again; I repeated, with great
spiritual intensity, phrases and words of the Gospel which I had meditated on in the days
preceding the preaching of Don Alvaro. Words of apostolic commitment used by St. Paul, as
that omnia possum in Eo qui me conforta" [561].
And speaking of the devotion with which Don Alvaro celebrated the Eucharist, Bishop Lantini
pointed out: Even after many years, I still see Don Alvaro del Portillo walking to the altar to
celebrate Mass. A preparation that was attentive, prolonged, prayerful, thoughtful, serious, and
at the same time showing the festiveness21 of his filial relationship with Jesus Christ. (...) He
prayed with a clear, normal voice; he read the missal with emphasis on the proper places. He
touched the consecrated Host in deep recollection, and as he raised It, it seemed that he was
not content to simply do so physically, but wanted to lift It beyond the reality of this world." [562]
2. Counsellor of Opus Dei in Italy
On October 27, 1948, St Josemaria erected the region of Italy as a circumscription of Opus Dei
and appointed Don Alvaro as its Counsellor [563]. The latter took on this new assignment with
his usual generosity and dedication [564]. From January 1949 he pushed members of Opus Dei
to make several apostolic journeys to various major Italian cities, taking advantage of the
weekend, so they did not have to miss classes in their respective universities [565]. Upon
arriving at their cities of destination, they would inform their friends or acquaintances, meet up
with them, and gave them the means of Christian formation, helping them to know the spirit of
Opus Dei and encouraging them to do apostolate with others.
The list of trips he made in a single year, almost always by train hours and house, using a
railway system that still clearly bore the marks of the war to Bari, Naples, Palermo, Catania,
Genoa, Pisa, Bologna, Milan, Turin... As well, the number of university students who requested
admission to the Work at that time, calls ones attention. Don Alvaro himself recalled years later,
"Truly, the Lord abundantly blessed those trips. We went every week, always in pairs, like the
disciples of the Lord, following what the Father told us." [566]
Not content to simply encourage the young members of the Work in the apostolic expansion, he
personally went to these cities himself, also in order to visit their corresponding bishops [567].
Thus, between February 18 and 21 he was in Milan and Turin; and one week later, Feb. 28 to

21

The original Spanish festosidad is a made-up word and appeared with quotation marks. It clearly comes from
the Latin festus which means festive, joyful, merry.

250

March 2, in Palermo and Catania. A significant anecdote happened in the capital of Sicily.
Cardinal Ernesto Ruffini, knowing that Don Alvaro was going to be in town, told the Catholic
youth associations of the diocese who were around, to listen to him so that as he said it,
undoubtedly with a little less tact - "he would teach them how they should do their apostolic
work." Don Alvaro needed every bit of wisdom and affection in order to explain to his listeners,
without contradicting the cardinal, that he wasnt there to teach them anything but to learn from
them and to let them know the message of Opus Dei. [568] In December 1949 they a few
members of the Work began to live in Milan and Palermo [569].
The growth of the Work in Rome made it advisable to acquire a venue where retreats, seminars
for doctrinal formation, and theology and philosophy classes could be held properly. In March
1948, Don Alvaro had met an old lady, the Countess Campello, who had a home in Castel
Gandolfo where number of refugees from European countries especially Rumania had
sought asylum during the Second World War, in order to escape communist rule. The property
was large, but was in very bad shape. There, in May, he preached a retreat for university
students, and found that with the necessary repairs it could meet the conditions required for
apostolic activities. Actually, the aristocrat was only the proprietor of the buildings, because the
land belonged to the Holy See.
At that time, the doctors had indicated
that St. Josemara should exercise
more because he was suffering very
badly from diabetes. As it was easy to
comply with the doctors advice in
Rome, sometimes after a long day of
work, he would go with Don lvaro to
Castel Gandolfo for a walk in the vicinity
of Lake Albano, near the Villa where the
Pope stayed during some periods in the
summer. In those excursions, they were
convinced that indeed the house of the
Countess Campello could be very
useful for the apostolic activities.
St. Josemaria, recalling that, before
Figure 82: View of Lake Albano and Castelgandolfo from Villa delle
Rose. Photo credits: josemariaescriva.info
moving to Rome, Bishop Leopoldo Eijo
y Garay had spoken to him precisely
about this countess (who played the harp, and promoted many apostolic activities), began to
pray for this intention to be fulfilled. "In all truth our Father was sure that these buildings are the
fruit of their prayers. He came to Castel Gandolfo and (...) prayed one Hail Mary after another so
that this instrument of apostolate would become reality. I joined my petition to his with all my
soul." [570]
Their prayer produced the desired results. The following year, the Countess gave the house,
and lvaro undertook the necessary arrangements with the Vatican authorities. In July 1949,
251

Pope Pius XII ceded the property to Opus Dei. [571] Hardly a month later, a course of
theological formation for members of Opus Dei in Italy and other countries, that lasted almost
the entire month of September was held in Villa delle Rose the name given to the Center. St.
Josemara and Don Alvaro came from Rome daily, in morning or evening, to assist in the
ascetical and doctrinal formation of the participants.
When the summer of 1950 began, St. Josemara expressed the hope that the region of Italy
would have a center in Rome, other than Villa Tevere, as soon as possible. He told his Italian
children to look for one, warning him that if they didnt find one "they would go live under a
bridge along the Tiber." He said this as a joke, but he also said it to push them because,
although he knew it wasnt easy to get a suitable property, it was necessary to do so for the
apostolic work to move ahead. Soon, they got a "villino"- a small independent house - on n. 9
Pompeo Magno St., at the of corner Virginio Orsini; but the price was too high for their
possibilities: a few million liras, they didnt have. In any case, they set an appointment with the
owner.
The day before the interview, they only had a few hundred thousand lire for the intended
purchase. That afternoon, the person in charge of the negotiations came to see Don Alvaro to
explain the situation. His response was, "You have done everything possible; the Lord will do
the rest. Go and pray." The next day, a benefactor who wished to remain anonymous sent the
Founder the amount they needed [572]. The center Pompeo Magno still exists today.
3. Along the roads of Europe
During his stay in Burgos, between 1938 and 1939, St Josemaria sometimes took some walks
in the outskirts of the city, along the Arlanzon River. There, while looking at the horizon lay
before his eyes, his thoughts ran to the ends of the world, to the places where he ought to carry
the message that God made him see so clearly. As a reflection of this yearning, he wrote in The
Way: "Do you remember? Night was falling as you and I began our prayer. From close by came
the murmur of water. And, through the stillness of the city, we also seemed to hear voices from
many lands crying to us in anguish that they do not yet know Christ. Unashamedly you kissed
your Crucifix and asked him to make you an apostle of apostles."[573].
Ten years had not passed since he wrote those lines, when this was fulfilled. Objective and
serious difficulties that were present did not stop him: Europe was still a wreck from the war;
economic problems were immense; forging the juridical path while overcoming all sorts of
obstacles ... and his health which left much to be desired. Yet his faith and generosity moved
mountains: thus, "in Rome and from Rome", as he liked to say, he began planting the seed of
Opus Dei worldwide.
The Founder, accompanied by Don Alvaro, made it his business to personally do the
"prehistory" of the apostolic work in almost every country of the Old Continent. As Bishop del
Portillo explained that, the prehistory means that, long before the first center of Opus Dei was
established in the various countries, our Father, with a lot of anticipation I have witnessed this
myself had fertilized that land with his prayers and mortifications; he had crossed cities,
prayed in churches, dealt with the Hierarchy, visited countless Marian shrines, so that, over
252

time, his children would find the field in his or her new country already plowed. Plowed and
planted, because, as he often said, he had sown lavishly on so many highways and byways of
these countries the seed of his Hail Marys, those songs of human love turned into prayer, his
aspirations, and his joyful penance full of faith. [574]
He traveled many thousands of kilometers of battered roads in uncomfortable cars. Those trips
were both Marian and penitential. Bishop Echevarra, who usually accompanied them in
successive years, explains, "In all those trips they never missed to visit some Marian shrines, to
place at the feet of the Virgin prayers for the Church, for the Pope, for priests, for the faithful, for
the apostolates of Opus Dei. Without wasting time, they went out of their way to spend the
necessary time in these Marian shrines, offering the sacrifice needed since it was no picnic
walking for miles on roads in very poor condition. Specifically they made visits to the shrines of
Loreto, Fatima, Lourdes, Mariazell, etc."[575]
They made their first steps beyond the borders of Italy
in late 1949. St. Josemara and Don Alvaro departed
on November 22 for Genoa, Milan, Como, Turin and
Bolzano. On the 29th, crossed the border over to
Austria, and stopped in Innsbruck, where they made
the acquaintance of the rector and some teachers of
the Catholic University of that city. On the 30th, they
entered Germany, and came to Munich, where
Cardinal Faulhaber welcomed the Founder with great
affection and asked that apostolic work of Opus Dei
already begin in Bavaria as soon as possible. On
December 1, they headed back home through
Innsbruck, Trento, Venice and Bologna. They arrived
in Rome on December 4 [576].

Figure 83: St. Josemaria and Don Alvaro in the

crossroads of Seefeld in their trip to Austria in
1955. St. Josemaria's prepared the apostolate in
the Old Continent by sowing Hail Mary's in the
streets of Europe. Photo credits:
josemariaescriva.info

Afterwards, over the years, they made many more

similar journeys: they were quick trips, as apostolic
missions are, which did not allow any room for
tourism. To give an idea of the pace of work they
imposed on themselves and the impetus they gave to
the apostolate in the respective countries, it would be
enough to take a quick glance at the schedule they
followed when they first went to England in the
summer of 1958 [577].

On July 23, the founder of Opus Dei, Don Alvaro and Don Javier Echevarra left Rome for
London by car, passing through Milan, Lucerne, and Paris; they arrived on August 4 [578]. It
was just over ten years since the beginning of the apostolic work in Britain.

253

During his stay in the capital of England, St

Josemaria had deeply intimate experience,
which he would later comment on in Rome,
during a meditation he preached to his
children: "A little over a month ago I was in
a country that I love very much. Its one
swarming with sects and heresies, and a
serious indifference to the things of God.
This whole panorama disconcerted me and
I felt incapable, powerless: Josemara,
here you can do nothing. I was right:
alone, I would achieve nothing; without
God, I would not even manage to lift a
straw from the floor. All my poor
ineffectiveness was so obvious, that I was
Figure 84: St. Josemaria and Don Alvaro in London, 1958. Photo
credits: josemariaescriva.info
almost sad; and that's not good. Why
would a child of God be sad? One could
get tired, pulling the cart as a faithful donkey; but sad, no. Sadness is a bad thing! Suddenly, in
the middle of a street where people from all over the world were coming and coming, I felt
swelling within me, in my heart, the strong arms of God: you can do nothing, but I can do
everything; you are ineptitude, but I am Omnipotence. I will be with you, and there will be
efficacy! We will bring souls to happiness, to unity, to the way of the Lord, to salvation! Here as
well, we will sow peace and abundant joy!" [579]
He understood that God reproached him affectionately. It
was as if He were saying, work more; apply more the
human means, because you can count on the help of
grace, which is always effective. The Founder of Opus Dei
responded to the divine motion with an impressive
apostolic activity. In just over a month, he pushed for the
setting up of the new headquarters of the Regional
Commission in England, he began the process for building
a student residence in Oxford, which would get along the
following year; and he began looking for a church in
London that could be entrusted to priests of Opus Dei.
For these efforts he leaned on Don Alvaro for support in a
special way in. As regards the church, they considered two
possibilities. "[In] one, which was close to the University of
Figure 85: Netherhall House, residence for
students in London inspired by St. Josemaria, London, (...) all ministers (...) said that there were bishops
and when the last one died, the world - no less ! would
1952. Photo credits: josemariaescriva.info
end. We wanted to see it, intending to take care of it,
though we had no money. We were not allowed to visit it for being Catholics. The second was
near Oxford Street, in Hannover Square. I exerted much effort to get the money, because the
Father asked me. But negotiations fell through."[580] The project did not work then, but rather
254

forty-seven years later, when the diocese of London entrusted to priests of the Prelature the
pastoral care of the church of Saint Thomas More.
During that period in England, Don Alvaro undertook another
initiative out of filial affection, which would impact on
thousands of souls with the passage of time. He mentioned in
July 1980, during a brief stay in London: "Our father and I
were walking along New Bond Street and I saw a photo
studio. I said, 'Father, we have no good picture of you; why
not have one taken? Yes, he replied; but have one taken of
yourself as well. We went in without an appointment or
anything. The studio was on the first floor and the
photographer was a little old man... We made some
arrangements, and came back the next day dressed in our
cassocks. He took our photographs, which were very good.
(...) The father was very serious. Whenever he was in fornt of
Figure 86: Roman Catholic Church of
the camera, he tended to put on that camera face: a face
St.
Thomas More was entrusted to the
thats sort official, serious. And that old photographer must
Prelature of Opus Dei by Cardinal
have thought we were crazy, because I made funny gestures,
Murphy-OConnor in 2005. The first
Parish priest is Fr. Gerald Sheehan.
until the Father smiled a little. The photographer took
Photo credits: ohmynews.com
advantage of that moment to take the picture." [581] Since
1975, that picture has been used in many editions of the prayer card for devotion to St.
Josemara.

Bishop Echevarra remembers they also made visits to

Westminster Abbey, to pray for the unity of Christians, and to
Canterbury, to pray before the relic (the head) of St. Thomas
More, in the Anglican Church of St. Dunstan [582].
On September 16 they headed back to Rome on a trip that took
them through Brussels, The Hague, Cologne and Zurich, where
they encouraged the then nascent apostolic work in those cities.
On September 30 they were back in Villa Tevere [583].
The furrow of Opus Dei was opening in these new countries,
fertilized by the prayer and penance of St. Josemara, with the
spirit of the Gospels. He could not provide the financial means
to those he sent to begin the Work for the simple reason that he
Figure 87: St. Josemaria and Don Alvaro did not have any. When time to leave came, he would say: "My
praying before the relic of St. Thomas children, I am sorry that I cant give you any material help. But I
More. Photo credits: opusdei.org.uk
give the best I have: a cross, an image of the Blessed Virgin,
and my father's blessing." [584] Then, from Rome, he proposed
opportune advice on governance, the best way to channel the efforts of those in the front line of
the apostolate in these new countries. He also wrote many letters to them [585], written in a
conversational tone that manifested a fathers prayer for his children and his desire to
255

accompany them in their everyday life and help them grow in faith. He encouraged them to
overcome the difficulties that logically accompanied starting in places very different from their
countries of origin. Frequently, the Founder started off the letters and Don Alvaro added a few
words, urging unity with St. Josemara all [586].
4. The definitive approval of Opus Dei
The approval of the Holy See and the universal scope afforded by the Decretum Laudis of 1947
facilitated the apostolic development of Opus Dei in other countries; but paradoxically it did not
end the "contradiction of the good." Indeed, it became more manifestly virulent. In a letter to his
children, dated December 8, 1949, the Founder wrote: "Since the end of 1947 - when I thought
that they would already be quiet - more severe, constant, and organized slanderous attacks
have risen!" [587] This time the eye of the storm was in Italy, where some ecclesiastics spread
the lie that the juridical approval received by the Opus Dei was only provisional, and that the
final approval would be denied it. [588]
Before this piece of gossip which called into question what Opus Dei had done until then, St.
Josemara considered carefully whether he would apply for that final approval of the Holy See
or, on the contrary, it was wiser not to make any moves at that point because it was clear that
some members of the Congregation for Religious saw secular institutes quite differently from
them, and it was possible these latter would attempt to distort the spirit that God wanted for
Opus Dei.
But the traps multiplied. So after considering everything in God's presence, he decided to
request for a new approval in order to obtain for the Work a "greater stability by its own right,
integrating into one unified document statements and rescripts of the Holy See obtained after
the Decretum Laudis and (...) a final papal sanction of the goodness of the institution, with the
full recognition by the Church that Opus Dei was a true path to holiness "[589].
In the aforementioned letter, dated December 8, 1949, the Founder wrote: "The final approval,
daughters and sons, will give a new stability, serve as a defensive weapon, facilitate the
apostolic work; and reaffirm the fundamental principles of the Work: secularity, sanctification of
work, the fact that we are ordinary citizens and, especially, especially in the spiritual part, our
belief that we are children of God." [590] From these words it appears, without a doubt, that the
crux of the matter was the recognition of the secular character of the members of the Work and
their apostolate.
As on previous occasions, St. Josemara requested the collaboration of Don Alvaro in drafting
the Codex of Opus Dei and the procedures involving the departments of the Holy See [591]. He
provided this assistance with his usual humility, and with the firm conviction that his role was
only second to St. Josemara, who was the repository of the foundational charism. The Founder
said that while he was writing the statutes, he asked Don Alvaro, who was reading them, if it
seemed to him that all was well-expressed. Whenever he made a suggestion on any matter - for
example, changing a word which did not affect the content - lvaro commented with respect,
"Father, do not mind me if you're not happy because you are the one who has the light of God."
[592]
256

The final approval of the Holy See came with the decree Primum inter, issued on June 16, 1950
[593], which included two very steps forward for Opus Dei: the possibility for married people to
be incorporated into the Work, and for diocesan priests to be associated with the Priestly
Society of the Holy Cross, without disturbing in the least their incardination in the diocese and
dependence on their Bishop [594].
FOOTNOTES:
[551] St. Josemara, Letter 14-IX-1951, n. Two., Cit. in Vzquez de Prada, A., The Founder of
Opus Dei, vol. III, op. cit., p. 317.
[552] See Diary of Villa Tevere, AGP series M.2.2, D 436-10, 436-11 and 436-12, entries of
those months.
[553] Del Portillo, , Spoken words 3-I-1948. AGP, Library, P01, 1977, 41.
[554] Cardinal Schuster urged that the Opus Dei begin its apostolic activity as soon as possible
in the Lombard Archdiocese: cf. Capucci, A., St. Josemara e il Blessed Ildefonso Schuster
(1948-1954), Studia et Documenta 4 (2010) pp. 215-254.
[555] On that day, the Founder found the means through which married persons could belong to
Opus Dei, as provided for by the Apostolic Constitution Provida Mater Ecclesia. The bridges
over the River Po were still destroyed, and he had to cross the river on a bridge made of
barges. It was a day of thick fog, the visibility was nil, and passengers knew they were crossing
it only by the noise and rattle of the car. "It was a dark and foggy day ... And at the height of
Pavia, more or less, our Father exclaimed: They fit! The Lord enlightened him: he had found
the canonical solution, the path for the supernumeraries. Then came the approval of the Holy
See "(Del Portillo, , Remarks at a family get-together 11-X-1980. AGP series B.1.4 T-801011).
[556] Cf Scorpiniti, A., The Calabria of Escriv. Viaggio sulle tracce the Fondatore dell'Opus Dei,
Progetto 2000, Cosenza 2007, p. 50-63 and 73-78.
[557] Bishop Luigi Tirelli notes that "in 1948, he was practically the only priest of the Work in
Rome, and the first Italians talked with him." (Testimony of Luigi Tirelli, AGP, APD T-15526, p .
5. The original text is in Italian).
[558] Diary of Villa Tevere, entry 11-V-1948 AGP series M.2.2, D 436-12.
[559] See Testimony of Mario Lantini, AGP, APD T-17237, p. 1 (the original text is in Italian).
[560] "Throughout the entire retreat a toothache constantly tormented Alvaro which he had been
suffering for some time; this made it necessary for Juan Bautista to substitute him on various
occasions." (Diary of Villa Tevere, AGP series M.2.2, D 436-14). The priest Juan Bautista
Torello, who had just moved to Rome is the substitute referred to.
[561] Testimony of Mario Lantini, AGP, APD T-17237, p. May.
[562] Ibid., P. Three.
257

[563] Vid. AGP, D-APD 18,964. The Counsellor - now called regional Vicar the territorial
circumscriptions in Opus Dei, which usually refers to the country itself. Don Alvaro was
Counsellor of Italy until May 6, 1951.
[564] "From the beginning, he struggled to learn in depth the Italian language, which he
mastered quite well, also in writing. That very passion for language, helped him to get more
friends or acquaintances, as they appreciated his efforts to be an Italian among the Italians."
(Testimony of Bishop Javier Echevarra Rodrguez, AGP, APD T-19544, p. 131-132 )
[565] Thus narrates Bishop Mario Lantini, then a young engineering student in Rome, "He
organized in detail the tasks that each of us tasks had to carry out: collecting addresses of
families, college students, etc." (Testimony of Mario Lantini, AGP, APD T-17237, p. 7).
[566] Del Portillo, , Remarks at a family get-together. AGP, Library, P02, 1994, 147.
[567] See Testimony of Mario Lantini, AGP, APD T-17237, p. 7.
[568] See Testimony of Luigi Tirelli, AGP, APD T-15526, p. 11.
[569] See Testimony of Mario Lantini, AGP, APD T-17237, p. 7.
[570] Del Portillo, , Remarks at a family get-together, 12-XII-1977. AGP, Library, P02, 1977,
1328.
[571] "July 21-Castelgandolfo. Laus Deo!" St. Josemaria writes in his agenda notebook (cf. St.
Josemara, Agenda, entry 21-VII-1949, D-18859). Pius XII gave the land in usufruct; later, in
1959, John XXIII granted ownership.
[572] Cfr.Testimony of Alberto Taboada del Rio, AGP, APD T-15743, p. 8 and Testimony of
Francesco Angelicchio, RHF, T-299, 1.
[573] St. Josemara, The Way, op. cit., n. 811.
[574] Del Portillo, Instrument of God. Del Portillo y Diez de Sollano, , Piedrafita Ponz, F.
Herranz and Rodrguez, G., In memory of Rev. Josemaria Escriva, Scepter, Princeton 1976. , p.
36.
[575] Echevarra Rodrguez, J., ibid., P. 159.
[576] See Testimony of Bishop Javier Echevarra Rodrguez, AGP, APD T-19544, p. 152.
[577] Cf Vazquez de Prada, A., The Founder of Opus Dei, vol. III, op. cit., pp. 340-349.
[578] Cf Agenda with chronological data of Saint Josemara Escriv de Balaguer (D-18859).
[579] St. Josemara, Meditation 2-XI-1958: AGP, P01 Library, 1981, 350-351.
[580] Del Portillo, ., Remarks at a family get-together, 19-VII-1980, AGP, B.1.4 T-800719
series.
258

[581] Ibid.
[582] See Testimony of Bishop Javier Echevarra Rodrguez, AGP, APD T-19544, p. 161.
[583] See Diary of Villa Tevere, entry 30-IX-1958, AGP, D-18016 APD.
[584] Vzquez de Prada, A., The Founder of Opus Dei, vol. III, op. cit., note 34 p. 324.
[585] One example among many is correspondence with Juan Larrea Holgun (1927-2006), the
first Ecuadorian faithful of Opus Dei, who happened to be the only member of the Work in his
country (cf. J. Larrea Two years in Ecuador (1952-1954): Memories about some letters of St.
Josemaria Escriva, Studia et Documenta 1 (2007), pp. 113-125.). Bishop Larrea was
Archbishop of Guayaquil and law professor at the Pontifical Catholic University of Ecuador. For
his abundant scientific contributions, he was made a member of the National Academy of
History of Ecuador, the Ecuadorian Academy of Language, as well as academic correspondent
of the Royal Academy of the Language of Spain (cf. Vzquez, A., Juan Larrea: A ray of light on
gray, Palabra, Madrid 2009, p. 270).
[586] Dr. Diego Martnez Caro lived in Paris from October 1954 to 1956. On March 7, 1955 he
began living in a center of Opus Dei, on the Boulevard St. Germain. He remembers that "With
Don Alvaro, he wrote me periodically. St. Josemaria always wrote some lines in the letters that
gave us courage and pushed us to do an intense apostolate at the Sorbonne and the Faculty of
Medicine "(Testimony of Diego Martnez Caro, AGP, APD T-1279, p. 4).
[587] St. Josemara, Letter December 8, 1941, n. 4: cit. De Fuenmayor, A. Gomez-Iglesias, V.,
Illanes, JL, The Canonical Path of Opus Dei, op. cit., p. 221.
[588] As established by Article VII, paragraph 3, of the Lex peculiaris or regulations of the
Apostolic Constitution Provida Mater Ecclesia, the final approval of the Secular Institute and its
Constitutions should follow the approval ad experimentum: cf. AAS 39 (1947), pp. 114-124.
[589] In Fuenmayor, A. Gomez-Iglesias, V., Illanes, JL, The Canonical Path of Opus Dei, op.
cit., p. 221.
[590] St. Josemara, Letter December 8, 1949, n. 19, cit. ibid.
[591] See Testimony of Fernando Valenciano Polack, AGP, APD T-18489, p. 7.
[592] See Testimony of Bishop Javier Echevarra Rodrguez, AGP, APD T-19544, p. 639.
[593] For this topic, cf. Fuenmayor, A. Gomez-Iglesias, V., Illanes, JL, The Canonical Path of
Opus Dei, op. cit., pp. 235-237; Decree is in ibid., Appendix 31, p. 544-553.
[594] See Testimony of Bishop Javier Echevarra Rodrguez, AGP, APD T-19544, p. 121.

259

Chapter 13: Sorrows and joys

1.
2.
3.
4.
5.
6.

A dangerous appendicitis
The most insidious trap against the Work
Nel mezzo del cammin di nostra vita...22 [ 623]
Baculum et solacium vit nostr23
A desire of Pius XII: A Knight of the Order of Malta
A new sickness

Referring to the supernatural and human unity of affections and intentions that existed between
St. Josemara and Don Alvaro, Cardinal Andrzej Maria Deskur said that even while possessing
a distinct character, Alvaro seemed like a duplicate of the Founder. However, he was not an
inert copy; rather he was a living and faithful portrait. He had sculpted the Founders teachings
into his mind, and, more importantly, he had assimilated his examples in his soul to the point
that one could not distinguish in Don Alvaro what was his own or what came from his contact
with the Father. One then understands that such a distinction could not be made: Alvaro made
deeply his own everything he learned from St. Josemara. He made it part of himself, his life. He
was the best example of the virtue of fidelity. [595]
Monsignor Antonio Maria Travia, whom Don Alvaro met in his early days in Rome, used a
similar image: He was like a photocopy of St. Josemaria, in the sense that he was a faithful
reproduction of the most characteristic features of the Founders charism. [596]
1. A dangerous appendicitis
In February 1950, Don Alvaro suffered from appendicitis. At first, the condition did not seem
very serious, but it got St. Josemara concerned enough, as can be read in these lines written to
his children in Madrid: Alvaro is in bed with an attack of appendicitis. Its not serious, but
bothersome enough. Today they took x- rays, and it seems that the doctors are suggesting
surgery. This thing is already quite advanced as you know, but these days the appendicitis has
become acute; and he has been silent, so as not to stop working, until he could not bear the
pain any longer. You already know him. Pray for him, because, even if its only a simple
operation, for us it is a serious setback. I do not have anyone who can replace him in carrying
out the heap of tasks he has in the Work. [597]
After several days of intense pain, the Founder wanted him to see Dr. Faelli, who realized that
an operation was urgently necessary. He was admitted into the clinic on February 22. Don
Alvaro remembered many years after that in those days, "the Father did not leave my side until
it was time for me to enter the operating room. I felt a few extremely sharp pains, and he tried
through out the time to distract and make me laugh a little. He began to improvise some kind of
a really funny dance in front of me. Later on he confided to me what he was thinking in those
moments. He knew that I was prepared for death, and was very close to God through His
22
23

Italian: In the middle of the way of our life

Latin: The staff and comfort of our life

260

mercy. I did not need, then, spiritual considerations to console or encourage me. On the other
hand, it was clear that I was not going to die; the only thing I needed was to forget the pain.
Thus, before me and another person, the Father had the great charity and humility to improvise
that dance. And it worked, because I began to laugh, I was enjoying myself, and I forgot my
pains. [598]
Don Alvaro underwent surgery on February26. Unfortunately, it was much more complicated
than expected. The surgeon was confronted with a difficult clinical picture it was retrocecal
appendicitis, with many adhesions and he decided to close him up without doing anything; it
seemed to be a case impossible to solve. However, Dr. Faelli, who was in the operating room,
told his colleague, "This man is my brother, and therefore you have to see this surgery through."
Thank God, the surgeon changed his mind and the operation went well. [599]
As the whole procedure took longer than expected, it was necessary to increase the dose of
anesthesia. For this reason, it took longer than usual for Don Alvaro to regain consciousness
after the operation. It was in these circumstances that an incident happened which had a clear
spiritual meaning. Encarnacin Ortega narrates it: "After the surgery he was taken to his room,
and the surgeon, approaching the bedside, began to call his name to wake him up: Don Alvaro!
Don Alvaro! But he remained still, with no sign of having heard. Then the Father, from the foot
of the bed, said softly: Alvaro, my son! And Don lvaro opened his eyes. When he told us this
story, the Father said proudly, Even while anesthetized Don Alvaro obeys." [600]
The story is completed by Joan Masi who wrote about another incident. "One day after the
surgery, our Father asked me to accompany him to visit the sick. In that room there were only
the three of us, including Don lvaro who was still delirious (...). He kept repeating this phrase: I
want to work with the Father, with all my might, to the end of my life. As he was saying these
words over and over again, our Father and I were overcome with emotion, and we had to leave
the room almost in tears." [601]
2. The most insidious trap against the Work
After the final approval of Opus Dei by the highest Authority of the Church, one would have
thought that the attacks directed against the Work by some ecclesiastics would finally
disappear. However, within months, the devil came back to unleash another attack: perhaps
even more dangerous than those made in previous years, because it was going for the head.
People outside of Opus Dei set up a plot so that the Supreme Pontiff would expel from the Work
its very own Founder. To make a close analysis of the facts is beyond the scope of this book
[602]; it would be enough to set out a brief summary.
On April 1951 five Italian parents instigated by a religious sent a complaint to the Pope
alleging that their children, ever since these got in contact with Opus Dei, "had lost the moral
values on which they had built their childrens education." They appealed to the Roman Pontiff
to remedy this situation. On learning of this denunciation, as was his usual reaction in these
circumstances he prayed, forgave, kept silent, and did reparation - St Josemaria decided to
resort primarily to supernatural means. On May 14, he consecrated the families of the faithful of
the Work to the Holy Family of Nazareth, asking for gaudium cum pace, i.e., joy and peace, for
261

the relatives of the members of Opus Dei. Immediately the fruits of the consecration became
apparent because within two days one of the complainants withdrew his signature from the
document to be signed; others also realized soon after that their concerns were unfounded and
stopped putting obstacles to the Christian vocation of their children. So the storm passed.
Soon after, some influential ecclesiastics of the Roman Curia, who did not accept the spirit of
Opus Dei and the secularity of its members sought to divide the Work into two entities - one for
women and another for men - and leave it headless by expelling the Founder and President
General [603]. The maneuvers were carried out in secret, but for some unexplainable reason,
St. Josemara perceived that something was afoot against the Work. Despite not knowing any
concrete data about this insidious plan, he began to experience great interior anxiety. While not
aware of what exactly was happening, but he saw noticeable signs symptoms that the devil
was moving: "I do not know what's wrong, but something is happening. I'm like a roaring lion
(...), keeping watch so that the devil does not bite us," he wrote [604]. Among these symptoms
a few may be mentioned. Some archbishops, for example, Cardinal Ruffini of Palermo, and
Cardinal Segura of Seville, who until then were enthusiastic that Opus Dei would begin apostolic
work apostolic in their dioceses, started to show an open antipathy. Someone from Rome had
been busy sowing discord among them.
In the summer of 1951, St.
Josemara remained in Rome
as he did the previous
summer. In the midst of his
interior unease, having no one
to turn to on the earth, he went
to his Heavenly Mother [605].
In the first place, he requested
all his children repeat often the
aspiration Cor Mari
dulcissimum, iter para tutum!
[606] ("Sweetest Heart of
Figure 88: St. Josemaria renewing the consecration to the Sweetest Heart of Mary.
Photo credits: surioctavo.blogspot.com

Mary, prepare for us a safe

path!"). Then, on August 9, he
sent them a letter informing them that, on the feast of the Assumption of the Virgin, he would go
to the Shrine of Loreto to consecrate Opus Dei to the Sweetest Heart of Mary, and he begged
them to join him spiritually in that act. He left Rome with Don Alvaro by car on the morning of
August 14, spent the night in Ancona, and on the 15th, at 9:00 a.m., said Mass in the Holy
House [607]. Don lvaro celebrated Mass after him, and it was during this time that the
Founder, remaining on his knees in the narrow corridor behind the altar, made the consecration.
He returned to Rome much at peace. However, he continued praying to the Mother of God. On
August 21, as always accompanied by Don Alvaro, he went to the Marian shrine of Pompeii,
and the next day, the 22nd, they were at Divino Amore in Rome. On October 6 and 7 they were
in Lourdes, on the 9th in Pilar, and, finally, on the 19th in Fatima.

262

Meanwhile, in September, Cardinal Schuster of

Milan wanted to talk to some members of Opus Dei
who lived in his city. He asked: - How is the Father?
They answered that, thank God, he was doing quite
well. They did not realize that holy Cardinal wanted
to convey message of warning.
Several more months passed until, on January 5,
1952, Don Alvaro del Portillo, as Procurator General
of Opus Dei, received an official letter from the
Secretary of the Sacred Congregation for Religious ,
Monsignor Larraona, in which he was asking for a
copy of the Constitutions of Opus Dei and the
Internal Rules of the Administration, with a written
explanation doctrinal and practical of the rules of
the Institute in its two Sections, as well as the
concrete way that the unique collaboration of these
Sections was sanctioned by the Constitutions. [608]
Don Alvaro sent his reply the next day, January 6,
enclosing a copy of the Statutes of Opus Dei and the
Internal Rules of the domestic Administration, as
well as a ten-page document in which he explained,
exhaustively, how the men and women in the Work
lived separation. The document also explained the
rules governing the relationships between the
members of the two Sections.

Figure 89: Cardinal Ildefonso Schuster of Milan was a

loyal supporter of Opus Dei. The holy prelate was
later beatified by St. John Paul II on May 12, 1996.
Photo credits: it.wikipedia.org

In recounting this event in his biography of the Founder of Opus Dei, the historian Vazquez de
Prada asks, "Why ask for a copy of the particular law of Opus Dei? (...) Had it not been
scrupulously and carefully examined, studied, approved, and sanctioned? It is evident that the
Statutes obtained the nihil obstat of the Holy Office in October 1943, and were later subjected to
rigorous scrutiny by the Sacred Congregation of Religious on the occasion of its diocesan
erection in 1943; and again upon granting it the Decretum laudis in 1947; and yet again in 1950
before giving the final approval to Opus Dei. [609] And that domestic service carried out by the
women in the administrations of the centers of Opus Dei: had it not been specifically blessed
and enriched with indulgences by Pius XII in the Papal Brief Mirifice de Ecclesia of 1947?"
[610]. Obviously, a plot against the Work was being concocted.
On January 15, Cardinal Schuster reiterated to the members of the Work in Milan, "Does the
Founder now have a cross hes carrying?" without adding any explanation. On February 18, he
could not wait any longer and warned them again, this time more clearly: "But isnt he bearing a
big cross on his shoulder right now? Tell him in my behalf to remember his countryman, St.
Joseph Calasanz, and to start moving." [611]. The Cardinal was referring to a well-known event

263

in the life of this saint: in his very old age, because of a slander, he was tried by an
ecclesiastical court and expelled from the religious congregation he had founded.
Upon receiving that notice, St. Josemara understood perfectly the snare they were plotting: to
behead and split the Work into two distinct institutions for men and women. With that
information, he prepared a letter to the Pope, dated March 12, and entrusted it to Cardinal
Tedeschini who held the office of Protector of Opus Dei [612]. It was agreed that he would give
the letter to Pius XII, who would read it a week later. In that document, the Founder explained
the spirit of Opus Dei and its manner of carrying out its apostolate, while denouncing with
charity, but without mincing words the intrigues some individuals had started behind the
Roman Pontiff.
Undoubtedly, it was a bold step, but, as Vzquez de Prada noted, "It was necessary for the
message that would reach the Pope to be straightforward and clear, because they were many
reasons to suspect that those who were pulling the strings of this dark plot, had direct access
directly to the office of Pontiff" [613]. Don lvaro insisted on writing his signature next to the
Founders: it was yet another act of human and supernatural loyalty, and of faith in the divinity of
the Work [614]. It was also a way of affirming that the entire Opus Dei was united to the
Founder.
When Pius XII heard the letter read by Cardinal Tedeschini, he exclaimed: "Ma chi mai ha
pensato prendere a nessun provvedimento?" [615] ("But who would have thought of taking such
action?") The Pope had never considered the possibility of taking any action against Opus Dei
or against its Founder, and immediately the serious ambush was frustrated. St. Josemaria had
arrived in time to grind the insidious operation to a halt.
But still the persecution did not cease that which the Founder called the contradiction of the
good. Moreover, humanly speaking, in mid-1952, the situation was more difficult than ever. On
top of the economic distress that the unsustainable debts from the restructuring of Villa Tevere
were causing, a theological misunderstanding was added further. Don Alvaro explained this,
years later, during a family gathering. "There were obstacles, much more serious than the
material: intellectual and spiritual. There were times when Opus Dei was wearily opening its
path, and some people did not understand the spiritual and legal phenomenon that the Lord had
raised in the middle of the world. The devil was determined to make war, moving what our
Father - with his superabundance of charity - called the contradiction of the good, which is like a
seal on the works of God. Certain people, putantes obsequium se praestare Deo24 (cf. Ioann .
XVI, 2), zealously slandered the Work and the Father. Our Founder did not care about attacks
on his person; what grieved him was the offense to God these attacks could carry, and also the
fact that - without realizing it these men were playing on the side of the devil. They were
spreading lies that, although they didnt take away our serenity, sucked out from us precious
time, which we could have spent on the apostolate; instead we were using it to dissipate the
smokescreen that prevented others from seeing our spirit clearly and transparently. So our
Father asked all his children to repeat the short prayer: Cor Jesu Sacratissimum, dona nobis
pacem!"[616]
24

Latin: thinking that they are rendering a service to God. (John 16:2)

264

As on previous occasions, St. Josemara went to Heaven for aid. On October 26 - that year it
was the feast of Christ the King - he consecrated Opus Dei to the Most Sacred Heart of Jesus. It
was a simple ceremony, officiated in a chapel of Villa Tevere which was still under construction,
and attended by only two people: Don Alvaro and Francisco Vives.
Outside Rome problems
arose as well which, once
again, became
opportunities that
highlighted, the expertise
and skill of Don Alvaro.
That same year, 1952, he
had to travel to Ireland
because the Archbishop of
Dublin, Archbishop John
Charles Mc Quaid did not
want to grant the
permission to erect a center
of Opus Dei in his diocese.
To seek the permission of
the Archbishop, St.
Josemara first sent Jos
Ramn Madurga, who had
Figure 90: Archbishop John Charles Mc Quaid (right), who was unmoved by the other
resided in that country for
members of Opus Dei sent to plead with him, was immediately won over by Don
three years, from 1947 to
Alvaro. Photo credits: thefarsight2.blogspot.com
1950, before being
ordained. Afterwards he sent Don Pedro Casciaro, and finally, Don Jos Mara Hernndez
Garnica. Even the Nuncio in Ireland had supported the request. But it was useless: Archbishop
Mc Quaid proved immovable.
So, in August, the Founder asked Don Alvaro asked to go to the island of St. Patrick to explain
anew to the Archbishop the nature of the Work and its apostolates. It was not easy mission.
"Archbishop Mc Quaid received him, willing to listen, but he had some ideas that had caused
some misunderstanding. Yet, he listened with great interest to the explanation offered by Don
Alvaro, and so pleased was he by the latters simplicity, by the clarity of his explanations, by the
love and veneration which he showed him, that from that moment he began to support and
appreciate all the good that the faithful of the Work contributed to his Archdiocese." [617]
Jos Ramn Madurga recounts that "Don Alvaro won him over in an instant. He was invited to
lunch in the Archbishops house a rare thing; they became friends; he arranged everything
(...). This incident was so surprising that this has endured in my memory. I have before me
while writing an article which appeared in a Dublin newspaper, (the formerly Protestant) The
Irish Times, dated May 4, 1994, on Don Alvaro del Portillo. I reproduce verbatim a couple of
paragraphs: As one of the hands that rocked lvaro del Portillos cradle was that of his Irish
nanny, it came as no surprise to see how much he felt at home in Ireland when I met him in
265

1952. He had come to see Archbishop Mc Quaid about the setting up of Opus Dei centres in the
city. They got on so well that the Archbishop invited him home for dinner.25 [618] Its no wonder
that I still remember this well forty -two years later." [619]
The effect of Don Alvaros meeting with Archbishop Mc Quaid was the granting of the
permission to open not one but two centers in Dublin: one for women and one for men. [620]
In those days in Dublin, an Irish priest who learned of his trip to the Island expressed a desire to
speak with Don Alvaro. For reasons still unknown, he had learned that Don Alvaro was a doctor
in canon law, and he wanted to ask him a question. He told him that he had fought in the war,
and "when the order came to cease fighting, he, who was chaplain, went fighting. It must have
been around 1916 or 1917. The poor old man was concerned whether or not he was
excommunicated, and he came to consult with me. I reassured him. By chance I talked to the
bishop, who told me that there was no penalty at all." [621]
Something similar happened four years later in Portugal. Cardinal Cerejeira, Patriarch of Lisbon,
knew Opus Dei and had given the permission to erect two centers of the Work in 1951 and
1952. Suddenly, in early 1955, misinformed by some people, he said he was withdrawing his
permission for Opus Dei to continue its apostolic work in his diocese. After several failed
attempts to clarify the situation, St Josemaria sent Don Alvaro to Lisbon to speak with the
Cardinal. They spoke at length on May16 and 17, and again on July 30. As a result of these
meetings, the Work was given permission to build a third center in the city [622].
3. Nel mezzo del cammin di nostra vita... [623]
Don Alvaros life in Rome
continued its usual rhythm:
carrying out his tasks of
governance in the Work,
financial matters related to
the construction of Villa
Tevere, attention to the
students of the Roman
College, pastoral work...
Throughout 1952 and 1953
they made frequent visits to
Salto di Fondi, where
Carmen Escriv, Saint
Josemaras sister, was
attending to the domestic
chores: Don Alvaro tried to
Figure 91: The memorial stone put up at the Shrine of Our Lady of Fair Love in
Molinoviejo to commemorate the silver anniversary of Opus Dei. Photo credits:
padrejosemedina.blogspot.com
25

The original article was in English, hence the text in italics.

266

organize these outings with the Founder, wishing to make him rest.
They spent the summer of 1953 in Rome and, among other tasks, they went to Castelgandolfo
on many evenings to provide means of formation to the faithful of the Work attending a course
of theology at Villa delle Rose. On September 24 he went to Spain by car and made a stop at
Lourdes. On October 2, the silver anniversary of the founding of Opus Dei, St. Josemara
wanted to celebrate this anniversary with a group of his older sons in the retreat house of
Molinoviejo. These were days of gratitude to God and His Blessed Mother for so many graces
received in those 25 years of work . They also exchanged ideas and experiences with each
other about the progress of the apostolates in different countries. To commemorate those days,
a memorial stone with the following inscription was put up: "Here in Molinoviejo, and in this
chapel of Mary, Mother of Fair Love, after spending days of prayer, silence, and work in peace
and joy, the Founder of Opus Dei, with his General Council and representatives of the various
regions who came from distant lands of Europe, Africa, and America to celebrate the silver
anniversary of the Work on October 2, 1953, renewed the consecration of Opus Dei to Sweetest
Heart of Mary, which had been made in the Holy House of Loreto on August 15, 1951."
On October 8, they left for Coimbra, Oporto and Lisbon. On the 14th, they returned to
Molinoviejo, and finally on the 21st of the same month they made their way back to Rome via
Bilbao, Paris, Milan, Varese, and Lugano-Locarno, where they stopped for several days. In
Milan and Switzerland they made some visits to ask for financial aid. On November 7 they were
back in the Italian capital.
On March 11, 1954 Don
Alvaro turned 40. The
anniversary was an invitation
for him to take stock of his
life so far. Some of his
thoughts could be gleaned
from a letter he sent to his
mother days after. "I have
enough work, thank God,
and I am in perfect health:
every time, I remember less
that I have a liver [624]. But
at the same time, I notice
Figure 92: A portion of the letter of Don Alvaro to his mother, Doa Clementina.
Photo credits: Saxum: Remembering Alvaro del Portillo
more that I am too fat,
because as soon as I walk a
bit, I feel each time the weight of more than the necessary kilos. Nevertheless, despite the fact
that Ive crossed my little Rubicon of 40 years a month ago, I am each time getting younger and
happier. But I'm getting old, Mom! I guess - better yet, I know - that on March 11 you
remembered to pray especially for me, as I do for you.
"I would like to tell you details of my life, but there is little to say. In the mornings, I am dedicated
to working primarily in the Roman Curia: affairs of the Holy See; reports on matters that the
267

Sacred Congregations entrust to me for study; interviews with cardinals and prelates of the
Curia, etc. (...) Through these, I have the joy of putting my two cents in the things that concern
the universal Church, from its very center, which is the Holy See. In the evenings, I work
exclusively, as a general rule, on things of the Work. Concerns, of course, are not lacking: but
they are concerns that do not cause worry, because I know that I have a lot of help. Specifically,
(I count on) your prayers for the Work and for me.
A unique episode [626], related to the acute diabetes suffered by Saint Josemara for more than
ten years, happened on April 27 of that year. Bishop del Portillo himself narrates the story. "The
doctor who treated him, Dr. Faelli, had prescribed a new brand of delayed acting insulin,
indicating that we put a hundred and ten units. As usual, I was responsible for giving the
injection. I had made sure to read the labels of that medicine carefully, and I read in the patient
information leaflet that each dose of this new type of insulin was equivalent to more than twice
the normal. It seemed to me that a (dose of) hundred ten units was too much, and as high
doses of insulin increased our Founders migraines, I reduced the dosage, despite the doctor's
orders. However, it unleashed an allergic type of reaction of which I was unfamiliar. I spoke with
Dr. Faelli, and he told me to continue with the treatment.
"On April 27 I injected the insulin five or ten
minutes before eating. Then we went to the dining
room. As the diet which the Father followed was
very strict, at that time only the two of us had lunch
together, so as not to embarrass anyone or force
them to eat less. After all, they were served food
that the Father could not take, such as potatoes,
pasta, etc. Shortly after blessing the table, while
gasping for breath, he exclaimed: lvaro, the
absolution! I did not understand him; I could not
understand it. God allowed that I did not
understand his words. Then he repeated: the
absolution! And for the third time within a few
seconds, he said: the absolution! Ego te absolvo...
and at that moment he lost consciousness. I
remember that at first he turned intensely red and
then beige, an earthy color. And he looked really
shrunk." [627]
St. Josemaria had undergone a very serious
Figure 93: The miraculous cure of St. Josemarias
anaphylactic shock. In these really difficult
diabetes occurred on the Feast of our Lady of
circumstances, Don Alvaro did not lose his peace.
Montserrat. Photo credits: en.wikipedia.org
The first thing he did was to attend to St.
Josemara spiritually by imparting absolution.
Then, while he made indications for someone to urgently call a doctor, he introduced some
sugar into the Founders mouth, because he thought it was an acute insulin-induced
hypoglycemia. Inexplicably, after ten minutes, the Founder came back to his senses, except that
268

he was blind for several hours. From then on he was healed from the serious diabetes that had
afflicted him for years. [628]
In the following weeks, mysteriously, all symptoms of the disease gradually disappeared. It was
an unexpected event that Don Alvaro did not stop highlighting. He wrote many letters in the
succeeding months to some of the oldest members of the Work who knew of the Founders
sickness. Through these, he kept them abreast of the improvement of St. Josemarias health up
until he could finally affirm the cure of the diabetes. [629]
It was thus that the many years of the Founders illness ended years in which Don Alvaro had
put all his effort to take care of St. Josemaria and to relieve him, as far as possible, of its
inevitable inconveniences. He had learned to give injections, regulate insulin doses, know the
different types of necessary medicines and diet food... all with great naturalness and, at the
same time, professionalism. [630]
The year 1955 was a sad year for Don Alvaro. On March 10, a Thursday, his mother died
suddenly in Madrid because of a stroke. It was something quite unexpected because Doa
Clementina was in good health. The news arrived in the evening. "On March 10, 1955 - Don
Alvaro explained - a telegram arrived with the news of my mothers death. Our Father read it
and, as it was night time, he did not communicate the sad news, so I could sleep peacefully.
The next day he showed me the telegram and said: It came last night; I wanted you to sleep
and so I have waited until now; but I've said in your behalf those prayers you were going to say.
And moreover, Ive also said my own for your mother; and now lets celebrate Mass for the soul
of your mother, who was so good." [631]
To the pain that a child naturally feels in these circumstances was added his inability to travel to
Madrid in time to arrive for his mothers funeral. A few days later he wrote a long letter to his
siblings, which was a great source of comfort for them:
"Dear all: You can assume that the pain you feel for moms death is likewise mine. We know
that life brings this inexorable law of death, but this was so unexpected! And even if we had
expected it, the void left by the absence of Mom is tremendous. I had always known that priests
- who must do without so many legitimate human affections licit for others - put their heart, with
all their need for love, on their mother. I have realized, from personal experience, how true this
is. So you can imagine the pain that this sad news has brought me. I learned about it when I
was about to say Mass at seven -fifteen, so I got to celebrate it for her, almost immediately after
she died. I have never prayed with greater devotion, and the words of the liturgy have never
given me more peace: vita mutatur non tollitur. For those who believe in God and try to pattern
their behavior according to their faith, death is not the loss of ones life, but rather the beginning
of Life.
"And in all the years that the Lord wanted to keep her on earth for us, Mom was a real saint. I
know of truly heroic details, lived naturally, with deep humility, without anyone noticing. We all
know of her desire to do everything well, of her resignation to the many sufferings she had to
undergo, her self-giving to family duties which, for her, was her way of surrendering herself to
God, of fulfilling her vocation to be a saintly mother. Therefore, we can be certain that she has
269

received their reward. The Lord has given me an assurance that is almost more physical than
moral, that Mom is now in heaven. And this assurance brings with it a profound peace, although
not without pain. If they were not strange words I would say that it gives joy amid sorrow. But my
grief is immense indeed: not for Mom, but for myself, for all the good I did not do, and for
everything I may have done wrong. For all this I ask pardon from God, from Mom, and from you
for my faults against Mom.
"Of course I wanted to immediately leave Madrid, as the Father told me. But I could not get
there until Sunday night, and I had to offer to God the pain of not being able to kiss our Mother
one last time and to embrace you as well." [632]
It seems as if the Lord wanted to ask from him the sacrifice of being physically separated from
his family in moments of special suffering. This had been the case when his father died during
the Spanish Civil War, and in January 1948, when his brother Pepe died after a long illness. The
same would happen in February 1956 upon the death of his brother Paco.
In each case lvaro offered up a lot of prayers for his deceased relatives, comforted those
living, and also offered to God the pain that came from separation from his loved ones. Yet he
never stopped working. St. Josemaria made reference to this fact to members of the Work who
were in Rome in 1948, when Don Alvaro's brother, Pepe, died. In the diary of Villa Tevere one
reads: "In the morning lvaro was joking with and talking to the young members of the Work.
Then he spent five or six hours meeting with and talking to Monsignor Fernandez. And the rest
of the day he was working intensely with the Father. We would not have noticed anything out of
the ordinary had not the Father told us afterwards that Pepe was a brother whom Alvaro loved
in a special way and to whom he had always been very close since childhood. The Father told
us that 'he kept the storm within' and even while bearing a crushing grief he had spent the whole
day with the Father with his usual cheerfulness," [633 ] a fact which did not mean that his grief
at the news was any less.
Family joys and sorrows were ever present to him. As soon as he could to travel to Madrid, he
took the opportunity to be with his siblings and to baptize a nephew who had just been born.
[634] In May he once again spent several days in the Spanish capital to greet some relatives.
Also, from around these years his letters to his siblings, in-laws, and nephews became more
frequent, as if he took up the role of being the head of the family from where he was, after the
death of Doa Clementina.
Meanwhile, Saint Josemara, driven by his fatherly and motherly heart, looked for some way for
his son Alvaro to take a little breather. He thought that a short trip to see Opus Dei in Milan
could serve as a form of rest. He wrote the following in a letter to Madrid: "Today I have forced
him [Alvaro] to go to Milan tomorrow so we could celebrate Mass in Loreto - a total of around
four or six days." [635]
The trip took longer than initially expected, probably because the Founder realized that, besides
being a break for Don Alvaro, it allowed them to meet many faithful of the Work. They went to
Milan on April 22, and on the 24th they went to Switzerland, to pray to the Virgin at the shrine of
Einsiedeln. They later proceeded to Zurich, Basel, Lucerne, and Geneva; on the 30th they
270

arrived in Germany. Originally,

they had planned to cross from
Switzerland to Austria, but at the
last moment they changed their
itinerary. Alfonso Par tells what
happened: "On May 2, 1955 our
Father, accompanied by Don
Alvaro and Giorgio, who was
driving the car, showed up in
Bonn without previous notice. It
was a surprise. ( ... ) They were
not coming to Germany; rather,
they had wanted to go to
Switzerland and Austria. And so
they did, but passing through
Figure 94: Don Alvaro with St. Josemaria in Lake Lucerne (Switzerland), 1956.
Photo credits: Saxum, Remembering Alvaro del Portillo
Bonn, where they stayed from
May 2 to 4. The heart of Don Alvaro led him to convince our Father to take this detour of more
than a thousand miles! He brought our Father to us, so that he could encourage us, confirm us
in faith, and give new impetus to our apostolic work. It was great. It was the first visit of our
Father to his children in Germany. We have to thank the heart of our then older brother, Don
Alvaro, for that."[636]
In Germany, they also passed through Cologne, Mainz, and Munich. On May 7, they arrived in
Vienna, where they remained until the 10th. The city was still divided into four zones - French,
English, Russian and American - as a result of World War II. In the streets they found soldiers of
the Soviet Army, who brought back memories of their sufferings in Spain during the civil conflict.
In The Graben, a square near the cathedral, they discovered a monument in honor of the
Blessed Trinity which awakened in them a lot of devotion.
In the Austrian capital something happened that involved local customs and manners. After
some business they had to do, they wanted to return to the hotel where they were staying,
located in the American zone; but they were lost. "I knew Don Alvaro narrated in 1980 that if
we reached a street, from there I would orient myself and asked - it was dark - the first man we
would find. I began speaking to him when our Father warned me: not this one since he seems
drunk. I spoke to him in Castilian, but my interlocutor, who was completely drunk, must have
understood something despite the wine, and told me, in German: 'I'm Viennese, and therefore
Catholic; and we are all very friendly to foreigners, so will not only tell you where that street is,
but I will accompany you, provided that that gentleman - referring to our Father - shut up. I
translated it for our Founder, who was amused, and allowed the man to lead us." [637] On May
12, after another visit to the Marian shrine in Loreto, they arrived in Rome.
On July 7 he celebrated the 20th anniversary of admission to the Work. That date was a motive
of thanksgiving for Don Alvaro, and so he renewed his determination to reach holiness. In a few
lines he wrote that day, one reads: "Today I mark 20 remarkable years since I asked for

271

Admission: ask the Lord that those that follow how many they may be may be spent a little
better." [638]
His health did get better as compared to his early years in Rome, but they continued causing
problems from time to time [639]. The doctor constantly recommended to St. Josemara and
Don Alvaro to spend some time in Montecatini, near Florence, to benefit from its therapeutic hot
springs. In September of that year, they were finally able to carry our the doctors prescription,
and they went to the spa on September 2 and stayed there until the 17th. It was, at least, a
change of scenery and a few days of rest for both, eve if the treatment itself did not seem to
enthuse them. "I had never seen such a spectacle, (...) although I'm still having fun all morning
seeing the hundreds and hundreds of people, all walking with a glass of purging solution in
hand, which they drink in small gulps. They say it leaves one refreshed, but it didnt work for us."
[640]
Christmas 1955 was bittersweet in Villa Tevere. The joy of the season was marred by the
sudden death of Ignacio Salord, a Spanish student of the Roman College of the Holy Cross,
who did not survive an emergency operation for stomach ulcers. He died on December23. St.
Josemaria accompanied him several times in the hospital, along with Don Alvaro, who wrote the
24 members of the General Council residing in Spain: "This morning we held the funeral of
Ignacio Salord. This Christmas Eve he will undoubtedly be already in heaven because he was
good and faithful until his death, which is what the Father prays to the Lord for all of us to be.
Half an hour after he died, the Gregorian Masses began: and the Father and I have offered for
his soul the faculty of the privileged altar [641]. Yet though convinced that now he will be
pushing the Work from Heaven, we still truly suffer. Thanks be to God, in the Work we have
hearts." [642]
4. Baculum et solacium vitae nostrae
This phrase ("the staff and comfort of our life"), which the Vulgate26 puts on the lips of the
mother of Tobias referring to her son, could very well be said by St. Josemaria of Don Alvaro.
Indeed, the Founder shared with him all his joys, with the certainty of being able to lean on his
fidelity. Through Don Alvaros full identification with the spirit of the Father and generosity with
which he took upon the less pleasant or even annoying concerns, he was for St. Josemaria an
invaluable support and source of rest [643]. Moreover, the Founder was convinced that God
spoke to him though his son: this was what Jos Ramn Madurga heard from the Founder
himself in Molinoviejo in 1948. In the course of a meeting (...), with the end of putting down in
writing certain praxes and notes of experience, our Founder wanted to gather some ideas; and,
for this, he wanted to hear out what we had to say. I was really struck when upon hearing a
suggestion made by Don Alvaro, he replied in a low voice, but we all heard anyway: My son,
whatever you tell me, comes from God. [644]
On August 22, 1956 the second General Congress of Opus Dei began at Einsiedeln
(Switzerland), at the Shrine of the Virgin [645]. As a result of that meeting the General Council
was transferred from Madrid to Rome [646], and Don Alvaro was appointed Secretary General
26

Vulgate: Latin version of the Bible written by St. Jerome

272

[647] and Custos of St. Josemara. Custos is the term used in the Statutes of Opus Dei for the
two people tasked to be with the Prelate to help him in his spiritual and material needs. Don
Alvaro was the Custos of the Founder for everything related to his spiritual life. Around that time,
when Don Alvaro wasnt present, St. Josemara remarked that if anyone in Opus Dei could be
considered a collaborator in the tasks of the Founder, it would be precisely Don Alvaro del
Portillo [648].
In fact, it can be said that
since 1939, even without
a formal appointment,
Don Alvaro played that
role with dedication and
affection; and he did so
not from sheer affectation
or expediency and selfinterest. His support for
the Founder was full of
respect and filial love, but
also of fortitude, as
shown in the following
episode narrated by Pilar
Urbano: "One day, during
Figure 95: The shrine of Our Lady in Einsiedeln, where the 2nd General Congress of Opus
Dei was held. Photo credits: josemariaescriva.info

the construction of the

buildings of Villa Tevere,
[St. Josemara] was chatting with several of his daughters while showing them the progress of
the work being done. Alvaro del Portillo was there as well. At one point, the Father stopped and,
while leaning on the railing of a scaffold, he confided to them: 'Today Don Alvaro gave me a
correction. And it took me a lot of effort to accept it. It was such that in no time I walked to the
oratory and, once there: Lord, lvaro is right, and not me. But immediately: No, Lord, this time
I'm right... lvaro doesnt let anything go... and it does not seem to be affection, but cruelty. And
later: Thank you Lord for placing me close to my son Alvaro, who loves me so much... that he
does not let anything go. He turned to Del Portillo who was behind him and had listened in
silence. He smiled and said, God bless you, Alvaro, my son!" [649]
For years the faithful of Opus Dei were aware of the special role that Don Alvaro played beside
the Founder, and that St. Josemara was preparing him to be his successor. [650] Moreover, on
one particular occasion in 1948, the details of which cannot be narrated here, the Founder
wanted to make a graphic testimony that such was his wish. Pilar Urbano also narrates it: "The
Father made a strange request to a son of his who was an amateur photographer. He wanted to
take a very special photo, at that time a rather modern one. It showed what he had been
thinking for some time. No face was going to appear: only a close up of the hands of lvaro del
Portillo, with outstretched palms, receiving from the Father's hands little wooden donkeys... The
donkey - meek, humble, and hardworking - has always been an animal loved with affection by

273

everyone in the Work. The Father saw himself as a donkey, ut iumentum."[651] The meaning of
the gesture was clear and needed no explanation.
In 1957 a particularly painful
opportunity to express his support
to the Founder presented itself. In
March of that year Carmen, the
sister of St. Josemara who had
contributed generously to the
apostolates of Opus Dei, was
diagnosed with advanced cancer.
Doctors gave her two months
more to live [652], and Don Alvaro
was responsible for breaking the
news to the patient, who received
it with supernatural vision. "Alvaro
transmitted the sentence to me,"
Figure 96: St. Josemarias hand putting wooden donkeys on the palms of Don she commented afterwards with
Alvaro. Photo credits: Saxum: Remembering Alvaro del Portillo
good humor. [653]
Throughout the weeks of her illness, lvaro was again next to the Founder, accompanying him
in his suffering and in his prayer. He likewise made sure that Carmen was well attended to
materially as well as spiritually. "Our Founder asked me to find among my friends in Rome a
refined and pious priest who could assist her spiritually during those months. I spoke with Father
Fernndez, an Augustinian Recollect, who was a person with a deep interior life. He accepted
the assigment and, after agreeing with Camen, he came in to visit her once a week; we were
going to look for him by car." [654]
In mid-May, accompanied by Don Alvaro and Don Javier Echevarra, St. Josemara went to
Florence thinking of doing his retreat there, and then move on to France to address some
concerns in the apostolate. Taking advantage of the situation he decided to pass by Lourdes to
ask the Lord, through the intercession of Our Lady, for the cure of his sister. But her sickness
ran its course, and on June 18 Carmen received the Anointing of the Sick. St. Josemara
wanted to personally administer it, and began to pray the prayers of the Rite. However, after a
few sentences, he was overcome with emotion and could not continue. Upon the Founders
request, Don Alvaro took over and finished the administration of the sacrament. Afterwards, the
Founder addressed himself to the women of Opus Dei, who had been present at that time, to
apologize for giving them bad example - in his words - by crying. Immediately, with words filled
with filial spirit, Don Alvaro told him, "Father, you have taught us that we have to have a heart,
and on this occasion you have shown us that you have one: in this you have also given us good
example." [655]

274

Carmen Escriv died on the morning of June 20. St.

Josemaria was with her at the time: it was the second
night that he had kept watch over her. Don Alvaro, who
had been with him the night before, had gone off to rest,
but came at once when told that the end was near [656].
Immediately, he made arrangements so that she could be
buried in one of the (underground) crypts of the chapel of
Our Lady of Peace (today Prelatic Church of Opus Dei) in
Villa Tevere.
On April 7, 1958, in Zaragoza, he went to officiate the
wedding of Santiago Escriva with Gloria Garca- Herrero.
St. Josemaria, following his usual manner of hiding and
disappearing, wanted to offer to God the sacrifice of not
attending the wedding of his brother, and asked Don
Alvaro instead to officiate the wedding. [657] His homily
during the Mass moved the participants, as can be
learned two days later when one of those present wrote,
"The mother of Yoya arrived yesterday from Miraflores to
bring flowers for the chapel, and two boxes of candies
(...). She told us how impressed the whole family had
been by the words of Don Alvaro." [658]

Figure 97: Carmen Escriva, called fondly by

members of the Work as Tia Carmen, was an
indispensable help in the apostolates of
Opus Dei in the early years. She had a great
fondness for Don Alvaro. Photo credtis:
fluvium.org

5. A wish of Pius XII: Knight of the Order of Malta

One of those whom Don lvaro befriended shortly after arriving in Rome was Prince Carlo
Pacelli, nephew of Pius XII. He and his wife, Marcella, invited him to their home quite often for
family and social gatherings [659] In 1957, Prince Pacelli told him that the Pope wanted to
appoint him Knight of Honor and Devotion of the Order of Malta. The instinctive reaction of Don
Alvaro was to not accept the offer: "The idea did not sit well me. This title did not attract me as a
layman, and now as a priest, it seemed out of place. I talked with the Father about this, and he
replied, If Prince Carlo Pacelli gets back to you to speak in behalf of the Holy Father, you must
obey."[660]
A few months later, Carlo Pacelli insisted, begging him to collect the documentation necessary
for his appointment, which included documents concerning his ancestors. He also hinted that
Pius XII wanted him to collaborate in the spiritual care of the old military order. Given this
insistence, St. Josemara told Don Alvaro that the indication must have come from the Roman
Pontiff himself, and therefore he could not disregard it. [661]
So, on May 25, 1958 Don Alvaro went to Spain, accompanied by Don Javier Echevarra, to
collect the data needed. They had to make inquiries "through northern Spain, going to small
towns in Asturias, Santander, lava, and Vizcaya, to collect the certificates of baptism and
marriage of many of his ancestors, which were required in those proceedings." [662]

275

Don Alvaro took advantage of the trip to

deal with the pastors of the places he
went to in search of documentation, "he
chatted with them as brother to brother,
showing interest in their pastoral
activity, their living conditions, their
families, their dealings with other
priests from neighboring parishes, etc."
[663]
He also linked up with the mayors of
those towns, and took the occasion to
meet some distant relatives, with whom
he struck up friendships that have
lasted over the years [664]. There was
Figure 98: Coat of arms of the Knights of Malta, from the faade of
no
shortage of unforeseen events, such
the church of San Giovannino dei Cavalieri, Florence. It is said that
that the eight points of the cross represent the eight Beatitudes.
as what happened in Zaya. They were
Photo and caption credits: Wikipedia.org
going to stay up late to do research,
and the custodian of the archives, seeing that they were trustworthy people, left them the key.
He left them to lock up the room themselves once they finished, and then just surrender it the
next day. "Don Alvaro, despite being a man of extraordinary delicacy, was not so skillful with his
hands. The key they had given us was large and quaint, one of those antique-looking locks. Don
Alvaro wanted to lock up the room himself, but he did so with such force that he broke the key in
two. We went to deliver the remnants of what used to be the key and the mayor, quite amused
by the strength of his guests hand, heartily downplayed what happened, and said they had
other spare keys." [665]
It was a tedious undertaking, but it did provide them with funny moments, as when they copied
some documents which they had to authenticate. Don lvaro dictated as Bishop Echevarra,
who had good penmanship, wrote down what he said. The language used in these papers was
often the typical bureaucratic rhetoric. For example, one of the documents that pertained to one
of his ancestors stated that the person in question was born "exactly at midnight on the dot, at
12, more or less." [666]
For this particular business, Don lvaro followed the usual pace of work he always kept. We see
this fact in one of the letters he wrote to St. Josemara at this time: "We spent a few days in a
huge rush, leaving at 8 a.m. to search for documents in parishes and historical archives, and we
arrive for dinner at 11 at night. It was a task that could only be done by the person concerned.
(...) On Saturday I will have everything ready, with about 60 documents, the petition signed by
four who are nominating me, the drawings, etc., and the index of documents. So, once the two
missing documents arrive, Ill insert them into their proper place, and then present everything."
[667]
On June 8, after sending the file to the Order of Malta in Spain [668], they returned to Rome.
Sadly, while Alvaros documentation were still being studied in Madrid, before being sent to
276

Rome, the Grand Master of the Order, Pius XII died, on October 9 [669]. We can imagine the
pain that Don Alvaro must have felt considering that, since 1943, when he moved to Rome to
begin the work on the juridical path of Opus Dei, he had experienced firsthand the affection and
understanding of Pope Pacelli. Surely, his mind must have been flooded with fond memories of
the Pope: the times when he was received in private audience, the Popes attention to Opus
Dei, and his fruitful ministry in the service of the Church and of humanity.
Don lvaro raised the possibility withdrawing his request to be made a Knight of Malta; but the
Founder of Opus Dei advised against it out of respect for the wishes of Pius XII. So, a few
months later, on 20 March 1959, he was appointed as a Knight of Honour and Devotion of the
Language of Spain of the Order of Malta. [670] It was a distinction indeed, but one which, in the
end, slept "the sleep of the just", i.e., it was never used. The important thing for him was to obey
an indication of the Pope to the end [671].
One last thing that must be noted is the fact that Don Alvaro did not forget to thank those who
helped him in the process. One example: "Thank you for all the affectionate interest you took in
assembling my dossier as fast as possible; and in a very special way, the waiver you applied to
me, for the Donning of the Mantle: for I assure you that, given my personal circumstances, a
priest and one who lives abroad, this venerable Ceremony was not without a cause of concern
for me." [672]
6. A new sickness
On October 25, 1958 the conclave to elect the successor of Pius XII in the See of Peter began.
On the 28th Cardinal Angelo Roncalli, Patriarch of Venice, was chosen; he took the name John
XXIII. Like all Catholics, Don Alvaro was overjoyed with the election [673]. Very soon he found
himself in the presence of the new Pope when the latter made some visits to departments of the
Roman Curia. These occasions helped him renew his devotion to the visible head of the
Church. Those who lived with him recalled the ardent affection for the new Pope which he
conveyed. For instance, aware of the advanced age of the Roman Pontiff he was nearly 77
years old when elected Don Alvaro would ask for prayers for his health. In some of those
Papal encounters, he would talk to the Pope briefly about the apostolic activities of Opus Dei
[674].
In late December, lvaro again began to suffer severe pain, accompanied by high fever [675].
The problem was serious, and on January 3, 1959 he had to be admitted to the Sanatrix Clinic,
in Rome, and the next day underwent surgery for an abscess in the prostate gland [676]. St.
Josemaria became seriously concerned about this new sickness. Leone Maria Castelli recalled
that he went with his parents and siblings to visit Don Alvaro, and they found the Founder of
Opus Dei in the hospital room. He took Leones father aside and said, "Leonardo, I am very
concerned about lvaro. I cannot lose him. Alvaro must not die. I know he cannot die now."
[677]
Alvaro stayed at the clinic for several weeks, until February 10. In those days two or even three
probes had to be inserted into him. At the suggestion of St. Josemara, during that period two
priests of Opus Dei who were physicians, Jose Luis Soria and Julian Herranz (later Cardinal),
277

took turns in accompanying him. Meanwhile, the Founder came every day to visit him. Cardinal
Herranz points out that Don Alvaro suffered a lot of pain, "although he said nothing and neither
complained nor grumbled about anything." [678] To all this discomfort one more was added: in
order to treat a postoperative infection, an extractor had to be placed on him whose purpose
was to ring a bell, both day and night. Those who attended to him were often startled by that
noise. The patient, on the contrary, never lost his peace or betrayed impatience at any time.
After he returned home Don Alvaro was weak for
several days more. In a letter from him to the
Counsellor of Opus Dei in Spain on February 20,
he says, "Two letters to thank you - and through
you, everyone else - for the prayers, letters, and
phone calls, during my illness. Thank God I'm
home, though Im still convalescing. I continue
being in bed for many hours with a high fever for
days, etc. Would that I had taken advantage of all
this! But since then, I have tried to do so, and the
work in Spain and of all of you, with you at the
helm, was very much there in the clinic." [679]
An entry on February 18 in the diary of the
Roman College of the Holy Cross shows once
again how the Founder wanted his younger sons
to value the figure of Don Alvaro, and what he
meant for Opus Dei. It reads: "We have been
fortunate to be with the Father during the getFigure 99: Cardinal Angelo Roncalli chose the name John together. Tomorrow is the saints day of Don
XXIII upon his election to the See of Peter. Also known as
Alvaro, and he told us that all our older brothers
"Good Pope John" he was later canonized in 2014 by Pope
have grasped the spirit of the Work very well, that
Francis. Photo credits: comMsgr.wikipedia.org
they have been - and are - extraordinary in their
ordinary life. Yet, among all of them it is Don Alvaro who has best grasped the spirit of Opus
Dei." [680]
Don Alvaro gradually recovered. On March 23, when he was already quite revived, he asked for
an audience with Pope upon the indication of St. Josemaria, in order to offer the Holy Father
"the homage Opus Dei." [681] On April 28, he was received by Pope John XXIII.

FOOTNOTES:
[595 ] Testimony of Cardinal A. Deskur , AGP, APD T- 17532 , p. 1 (the original is in Italian).
[596 ] Testimony of Archbishop Antonio Maria Travia , AGP, APD T- 15853 , p. 1 (translated
from Italian).

278

[597 ] St. Josemara , Letter 15 -II- 1950 , cit. in Vzquez de Prada, A. , The Founder of Opus
Dei , vol. III , op. cit. , p. 217 .
[598 ] Del Portillo, . , Interview on the Founder of Opus Dei ... , op. cit. , pp . 106-107 .
[599 ] See Testimony of Bishop Javier Echevarra Rodrguez , AGP, APD T- 19544 , p. 173 .
[600 ] Testimony of Encarnacin Ortega Pardo, RHF , T - 05074 , p. 49 .
[601 ] Testimony of Joan Masi Mas - Baga , AGP, APD T -0503 , p. Three .
[602 ] The description of these difficulties can be seen in Vzquez de Prada , A. , The Founder
of Opus Dei , vol. III , op. cit. , pp . 179-210 .
[603 ] For this episode, cf. ibid. , pp . 205 et seq.
[604 ] Words of St. Josemara , cit. ibid. , p . 199 .
[605 ] Words of St. Josemara , cit. Del Portillo, . , ... Letters , vol. 2, n . 356 .
[606 ] See Testimony of Bishop Javier Echevarra Rodrguez , AGP, APD T- 19544 , p. 147148.
[607 ] See St. Josemara , Christ Is Passing By , Scepter , Madrid 1985 , n . 12.
[608 ] "Documentation on the contradiction that led to the consecration of Opus Dei to the Heart
of Mary, the 15 -VIII - 1951" , cit. in Vzquez de Prada, A. , The Founder of Opus Dei , vol. III ,
op. cit. , p. 208 .
[609 ] Ibid .
[610 ] Vzquez de Prada , A. , The Founder of Opus Dei , vol. III , op. cit. , p. 209
[611 ] Testimony of Bishop Javier Echevarra Rodrguez , AGP, APD T- 19544 , p. 147-148 .
[ 612] That charge has disappeared many years ago. Cardinal Tedeschini had begun to perform
it a few days before these events : specifically, February 24, 1952 .
[613 ] Vzquez de Prada , A. , The Founder of Opus Dei , vol. III , op. cit. , p. 209 .
[614 ] See Testimony of Bishop Javier Echevarra Rodrguez , AGP, APD T- 19544 , p. 149 .
[615 ] Vzquez de Prada , A. , The Founder of Opus Dei , vol. III , op. cit. , p. 209 .
[616 ] Del Portillo, . , Remarks at a family get-together, 20 -XI- 1977 , AGP, B.1.4 T- 771120
series .
[617 ] Testimony of Bishop Javier Echevarra Rodrguez , AGP, APD T- 19544 , p. 153-154 .
[618 ] As one of the hands that rocked lvaro del Portillos cradle was that of his Irish nanny, it
came as no surprise to see how much he felt at home in Ireland when I met him in 1952. He had
279

come to see Archbishop McQuaid about the setting up of Opus Dei centres in the city. They got
on so well that the Archbishop invited him home for dinner.
[619 ] Testimony of Jos Ramn Madurga , AGP, APD T- 15292 , p. 8-9 .
[620 ] See Testimony of Bishop Javier Echevarra Rodrguez , AGP, APD T- 19544 , p. 153154.
[ 621] Del Portillo, , Remarks at a family get-together, 2 -I- 1980 . AGP , Library, 800102 B.1.4
T- series .
[622 ] Cf Vazquez de Prada , A. , The Founder of Opus Dei , vol. III , op. cit. , pp . 359-365 .
[ 623] Alighieri , D., Divine Comedy, Canto I, 1 ( " In the midst of the path of life" ) .
[ 624] Reference to the frequent recurrence of his liver disease.
[625 ] Del Portillo, . , Letter to his mother , AGP, C- 540 414 APD .
[626 ] As an example , and as being the most serious , Vazquez de Prada , A. , The Founder of
Opus Dei , vol. III , op. cit. , pp . 244-246 .
[627 ] Del Portillo, . , Interview on the Founder of Opus Dei ... , op. cit. , p. 243-244 .
[628 ] See Testimony of Bishop Javier Echevarra Rodrguez , AGP, APD T- 19544 , p. . 487
"People who witnessed the event Miguel Angel Madurga, a doctor ; Jos Luis Massot , Rector
of the Roman College of the Holy Cross , and Rosalia Lopez, who served at table , affirmed that
they were surprised at the calmness of Don Alvaro." ( ibid.).
[629 ] Cf Del Portillo, . , Letters to Xavier Ayala (19- X - 1954 ), Joaqun Madoz and Teodoro
Ruiz (5- XII- 1954) , Adolfo Rodrguez Vidal (6 -XII- 1954 ), Ricardo Fernndez Vallespn and
Fernando Maycas (7 -II- 1955) and Odo Moles ( 18 -III- 1955).
[630 ] See Testimony of Joaquin Alonso Pacheco , AGP, APD T- 19548 , p. 32 .
[631 ] Del Portillo, . , Interview on the Founder of Opus Dei ... , op. cit. , p. 107 .
[632 ] Del Portillo, . , Letter to his brothers and sisters, AGP, C- 560315 APD .
[633 ] Diary of Villa Tevere , entry 1-II - 1948 AGP series M.2.2 , 436-11 .
[634 ] Cf Del Portillo, . , Letter to St. Josemara , AGP, C- 560227 APD .
[635 ] St. Josemara , Letter 21 -IV- 1955 AGP series A.3.4 , 267-02 .
[ 636 ] Testimony of Alfonso Par Balcells , AGP, APD T- 17695 , p. 24-25 .
[637 ] Del Portillo, , Remarks at a family get-together, 26 -III- 1980 . AGP , Library, P02 , 1980
, 404-405 .

280

[638 ] Del Portillo, . , Letter to Amadeo de Fuenmayor , AGP, C- 550707 APD .

[639 ] See St. Josemara , Letters 1 -VI- 1954 and 13 -VI- 1955 , cit. in Vzquez de Prada, A. ,
The Founder of Opus Dei , vol. III , op. cit. , p. 224 .
[640 ] Del Portillo, . , Letter to the members of the General Council in Madrid, AGP, C- 550909
APD .
[641 ] This refers to an ancient grant of plenary indulgence for the dead , which some priests
could apply through a privilege from the Holy See when celebrating the Mass in certain
altars.
[642 ] Del Portillo, . , Letter to the members of the General Council in Madrid, AGP, C- 551224
APD .
[643 ] See Testimony of Francisco Ponz Piedrafita , AGP, APD T -0755 , p. 13 .
[644 ] Testimony of Jos Ramn Madurga , AGP, APD T- 15292 , p. 6.
[645 ] The first had taken place in May 1951 in Molinoviejo .
[ 646 ] Construction work in Villa Tevere was already advanced, so that space required for the
work of those who made up the General Council became available. The Central Advisory, which
helps the Prelate in the governance of the women, was already in Rome for several years.
[647 ] See St. Josemara , Letter to Card. Valeri 10 -IX- 1956 AGP series A.3.4 , 268-05 .
[648 ] See Testimony of Bishop Javier Echevarra Rodrguez , AGP, APD T- 19544 , p. 163 .
[649 ] Urbano, P., Man of Villa Tevere , Plaza & Janes , Barcelona 1995 , p. 349-350 .
[650 ] "No doubt, he was the best son of our Founder; that one who best embodied the spirit of
Opus Dei; one in whom he could rely more, which is not to say that other older members were
less faithful and loyal; and one might even add that, being his masterpiece - having formed him
with such dedication and in such proximity - was the one would be able to best take over and
guide the Work as if the Founder himself were still living among us, occupying his usual place.
Escriva could go to Heaven "in peace" knowing that Don Alvaro, as no one doubted, would be
his successor. I've heard a high dignitary of the Church say, referring to the election of Don
Alvaro as head of the Work: He will be a good Father because he has been a good son," and
he was right." (Testimony of Julio Eugui , AGP APD T- 0213 , p. 4). "I think that all the faithful of
Opus Dei had a clear idea: the one taking over must be the person who, over many years, had
known, seconded, served, and kept the spirit that St. Josemara had received." (Testimony of
Bishop Javier Echevarra Rodrguez , AGP, APD T- 19544 , p. 200).
[651 ] Urbano, P., Man of Villa Tevere , op. cit. , pp . 83-84 .
[ 652] See Testimony of Mara Rivero Marn , AGP, APD T- 18545 , p. April .
[ 653] See Testimony of Bishop Javier Echevarra Rodrguez , AGP, APD T- 19544 , p. 183 .
281

[654 ] Del Portillo, . , Interview on the Founder of Opus Dei ... , op. cit. , p. 94 .
[655 ] Del Portillo, . , Cit. Testimony of Mara Rivero Marn, AGP, APD T -0933 , p. 8.
[656 ] See Testimony of Bishop Javier Echevarra Rodrguez , AGP, APD T- 19544 , p. 183184.
[657 ] "In 1958 , as head of the family, [St. Josemara] went to Zaragoza to ask for the hand of
his future sister-in-law, Yoya. However, to give hisr children an example of poverty and
detachment, he did not attend the wedding of his brother, but he asked me to do it instead,
taking advantage of the fact that I had to travel to Spain. Afterwards, until his death, he helped
his brother and his family with prayer and counsel, as the voluminous correspondence that we
have kept clearly shows."( Del Portillo, . , Interview on the Founder of Opus Dei , op. Cit . , p .
98 ) .
[658 ] Letter from Encarnacin Ortega to St Josemaria , 9- IV- 1958. Yoya was the familiar
name of Gloria Garca- Herrero.
[659 ] See Testimony of Bishop Javier Echevarra Rodrguez , AGP, APD T- 19544 , p. 170 .
[660 ] Del Portillo, . , Interview on the Founder of Opus Dei , op. cit. , p. 199 .
[ 661 ] See Testimony of Bishop Javier Echevarra Rodrguez , AGP, APD T- 19544 , p. 803.
Don lvaro explained to Card. Nicola Canali, Major Penitentiary, June 12, 1958: "I told him how
Monsignor Palazzini and Prince Carlo Pacelli had asked me to become a Knight of Malta to do
spiritual work. He said that if a waiver was needed to be admitted he would grant it. I replied that
I did not need to waive any of the requirements." (List of a visit to the Card. Nicola Canali , AGP,
D- 10255 APD ) .
[ 662 ] Testimony of Bishop Javier Echevarra Rodrguez , AGP, APD T- 19544 , p. 602-603 .
[663 ] Ibid. , P. 603 .
[664 ] Cf Del Portillo, . , Letter to Ramn Plaza Diez de Sollano, AGP, C- 580 606 APD .
[665 ] Testimony of Bishop Javier Echevarra Rodrguez , AGP, APD T- 19544 , p. 169-170 .
[666 ] See Ibid . , P. 170 .
[ 667 ] Del Portillo, . , Letter to St. Josemara , AGP, C- 580603 APD .
[668 ] Cf Admission to the Sovereign Military Order of Malta, Madrid, 7 -VI- 1958 , AGP , D17041 APD .
[ 669] Indeed on October 9, 1958 Don Alvaro had to move to Spain, and on the plane coincided
with Bishop Ildebrando Antoniutti Nuncio of the Holy See in Madrid. Arriving in Barajas, he
received the news of the death of Pope Pius XII.

282

[ 670 ] Cf Admission to the Sovereign Military Order of Malta, Diploma of Admission ( Rome, 20
-III- 1959) and certificate (Rome, 24 -III- 1959) : original in AGP, D- 17042 APD .
[ 671 ] See Testimony of Bishop Javier Echevarra Rodrguez , AGP, APD T- 19544 , p. 170 .
[ 672] Del Portillo, . , Letter to Paul Merry del Val , AGP, C- 590405 APD .
[ 673] See Testimony of Bishop Javier Echevarra Rodrguez , AGP, APD T- 19544 , p. 190 .
[674 ] See ibid.
[ 675 ] "There are moments in which he feels pretty bad, but he's always happy," said St.
Josemara on the last day of the year: Diary of the Roman College of the Holy Cross, entry of
31- XII- 1958 AGP series M.2.2 , D 428-11 .
[ 676 ] "Don Alvaro, in January 1959 , had to be admitted already to a Roman clinic, to be
operated on by Dr. Valdoni in the prostate glands. It was a long illness: he was admitted into the
clinic on January 3, on the 4th he had surgery, and remained in the hospital until February 10.
They were hard days for him. I went to see him several times. He was always calm and smiling.
(...) He had a lot of discomfort, but did not complain of anything. It was an example for doctors
and staff attending to him at the clinic "(Testimony of Joaquin Alonso Pacheco, AGP, APD T19548 , p. 33).
[ 677 ] Testimony of Leone Maria Castelli , AGP, APD T- 140505 (original Italian) .
[678 ] Testimony of Card. Julin Herranz Casado, AGP, APD T- 19522 , p. April. Immediately
before this paragraph, the Cardinal wrote that "with an admirable spirit of mortification, penance,
I've seen him stand the pain. I remember, for example, in January 1959, he was in need of
having a prostate operation with invasive techniques which were then used, and definitely much
more painful and stressful than the present (translators note: i.e., less invasive) ones." (ibid.)
[ 679] Del Portillo, . , Letter to the Counsellor of Opus Dei in Spain , AGP, C- 590220 APD .
[ 680] Diary of the Roman College of the Holy Cross , entry of 18 -II- 1959 AGP series M.2.2 , D
428-11 .
[681 ] The letter, in Italian, was addressed to Monsignor Mario Nasalli Rocca, Master of
Household of His Holiness , "Reverend Excellency: Fervently desiring to be received in private
audience by the Holy Father to present the homage of Opus Dei to His Holiness, I am pleased
to address your Excellency to beg you, with your good grace, to carry out the appropriate
procedures for this audience to be granted, whenever possible." (Del Portillo, . , Letter to
Monsignor Mario Nasalli Rocca di Corneliano , AGP, APD C- 590323 ) . In the AGP a large card
with the letterhead of the Pontifical Household is kept. It is dated 27 -IV- 1959, and mentions
that the Audience would take place the next day at 10:15 a.m. (cf. AGP, D- 10309 APD )

283

Chapter 14: The Second Vatican

Council
1.
2.
3.
4.

Early preparations
An increasingly inadequate juridical suit
The phase immediately prior to the Council
Years of the Council
a. The First Session of Vatican II
b. The election of Paul VI
c. The decree Presbyterorum Ordinis
d. The Last Session of the Council

The brief pontificate of John XXIII left a significant mark on Church history. The name of this
Pope is linked to two major social encyclicals, Mater et Magistra and Pacem in Terris, and,
above all, to the convening of the Second Vatican Council [682].
On January 25, 1959, Feast of the Conversion of St. Paul (the Apostle to the Gentiles), John
XXIII proclaimed in the Basilica of St. Paul Outside the Walls his decision to convoke a
Diocesan Synod for Rome and an Ecumenical Council for the Universal Church, which would
also lead to the desired and much awaited update of the Code of Canon Law [683]. The
announcement surprised many. The Pope added that he would convey the news to the
cardinals and bishops around the world, to ask them for suggestions for this great assembly
[684].
Don Alvaro received the news with great joy and enthusiasm. He saw in the decision of the
Supreme Pontiff the inspiration of the Holy Spirit, Who continually animates and renews the
Church. Furthermore, we can imagine that with St Josemaria he fostered the hope that the
Paraclete would use the solemn assembly for the bishops all over world, with their authority in
union with the Roman Pontiff, to propose to all the faithful the message of the universal call to
holiness preached by the founder of Opus Dei since 1928.
1. Early preparations
On May 17, the Holy Father set up the Pontifical antepreparatory commission for the Council
[685], chaired by Cardinal Tardini, and composed of advisers and secretaries of the
departments of the Roman Curia. A month later, on June 18, Cardinal Tardini requested all
archbishops, bishops, abbots, and major superiors of religious orders and congregations to
send suggestions on possible issues to discuss in the Council. The invitation was also sent to
Catholic universities, faculties of theology, and Vatican congregations [686]. About 80 % of
those requested sent back their replies.
Previous to these events, the Holy See had already begun to choose certain individuals who
would help out in the Council; Don Alvaro was among them. On May 2, 1959 he was appointed
284

consultor to the Sacred Congregation of the Council, now known as the Congregation for the
Clergy [687]. It was the prelude to a new phase of his work in the various departments of the
Holy See and in the Second Vatican Council itself.
Then came the summer of 1959. In the middle of July, he once again accompanied St
Josemaria to London to attend to the formation of some members of Opus Dei and to promote
the apostolic work. While there, The Times expressed interest in publishing a biographical
sketch of the Founder of the Work for its People to Watch section. The journalist Tom Burns
did the interview, and the article was later widely distributed [688].
On August 10, Don Alvaro was appointed president of the 7th Preparatory Commission for the
Sacred Congregation of the Council, whose task was to study the subject of the Catholic laity
[689]. A few days later, on the 12th, he was also appointed a member of the 3rd Commission,
tasked with looking into the modern means of apostolate [690]. His years in the Congregation
for Religious and the dealings he maintained with many ecclesiastics had given him prestige in
the Holy See. So, it was not surprising that he was appointed to these positions. From that
moment, the time he spent working in the Roman Curia increased, as the beginning of Vatican II
approached: meetings, workshops, studying suggested ideas and articulating them, proposal of
the text...
In this long period, which lasted until the end of the Council, he continued being the Secretary
General of Opus Dei and one of the Custodes of St. Josemara. As before, he managed to fulfill
these duties based on self-sacrifice and a most efficient use of time. Bishop Echevarra notes
that Don Alvaro "was busy in the work of the different preparatory Commissions of the Council
of which he was part, devoting to them all the time necessary, without neglecting his work of
governance in Opus Dei. The years of the Council from 1962 to 1965 proved more difficult, in
terms of time requirement, since during this period he had to participate in Council sessions
every morning and not a few evenings, as an expert or peritus. On top of these, he also had to
attend Commission meetings that took place before or after the sessions." [691]
Therefore, it is not at all exaggerated when he wrote the following in November of that year to
his sister-in-law, Pilar: "Forgive this rather delayed reply to your last letter full of affection. Ive
been away from Rome for quite a while and have now a lot of accumulated backlog of work.
Besides these, the Holy See has entrusted me with a new commission, which takes every bit of
free minute I could have used for my personal concerns. [692]"
During this time, those who were around him consistently saw what was already noted by those
who lived with him back in the 40s: that the intensity of his work pace never made him nervous
or impatient or consider himself special or heroic. He took on new tasks with the attitude that the
Lord expects from those who wish to serve Him, as we read in the Gospel: "We are unworthy
servants; we have not done more than what we had the duty to do" (Lk 17, 18) Giving himself
with all his strength to fulfill what God asked him was something he considered "natural"; in this
case, through the Holy See. A brief phrase, written almost in passing, in a letter to a former
colleague of the Advanced School of Civil Engineering, drives home this point: "You say you
work a lot: it's true. I have to carve off more and more time from sleep; but I do it with pleasure,
to meet the demands of my vocation." [693]
285

The meetings of the two Commissions of which he formed part lasted from October 1959 to
March 1960. During that period, those who lived with him were aware that he had to work
overtime to catch up with everything, and they heard him ask for prayers to finish everything.
Yet, they never heard as much as a hint of what these tasks involved. He lived silence of office
with naturalness and due discretion [694].

Figure 100: Villa Tevere now. Photo credits: Dora del Hoyo: Recuerdos de Dora.

Meanwhile, on January 9, 1960

the last stone of the buildings
of Villa Tevere was finally put
into place. It bore an eloquent
and instructive inscription
chosen by the Founder: "Melior
quam principium est finis" To
finish is better than to start.
With it, St. Josemara and Don
Alvaro put to a close almost
thirteen years of great
economic hardship, with its
accompanying scaffolding,
bricks, and cement [695].

But the break was short-lived because in no time, they had to undertake a new project.
Specifically they had to transform Villa delle Rose (the retreat house of Castel Gandolfo, ceded
permanently shortly before by Pope John XXIII [696]) to being the seat of the Roman College of
Holy Mary. It was to be an international formation center for women, similar to the Roman
College of the Holy Cross. The project finished only in 1964.
2. An increasingly inadequate legal suit
In the first ten years since the enactment in 1947 of the Apostolic Constitution Provida Mater
Ecclesia, 49 Secular Institutes were approved, and 197 other institutions Pious Unions, Third
Orders, Confraternities, etc. had requested to be converted into Institutes [697]. Based on their
actual characteristics most of these institutions were religious in nature. More than that, in the
eyes of many, not excluding those in the Curia, they were perceived to be as such, in fact. For
example, in the index of the Synodal Constitutions of the Synod of the Diocese of Rome, which
took place before the Council, the Secular Institutes were included, along with the Society of
common life without vows, in Title III of Part Two: De religiosis (Concerning Religious). The laity,
on the other hand, were in the third; and associations of the faithful, in the fourth [698]. The fact
is that Secular Institutes had lost their secularity.
For St. Josemara this was cause for serious concern. In 1960 he had informally or privately
written Cardinal Tardini, asking whether it would be possible for the Holy See to take some
steps to change the juridical configuration of Opus Dei, since it was already clear that the status
of secular institute did not conform to its theological reality. The situation was impossible.
"Siamo molto lontani ancora" ("We are still very far"), was the response of Cardinal Tardini to
the Founder [699]. As stated before, back in 1943 he had already heard a high ecclesiastic say,
286

lOpus Dei era giunto a Roma con un secolo di anticipo (Opus Dei has come a century too
soon). Again he saw that the roads remained closed. [700]
Later, in January 1962, on the threshold of Vatican II, at the insistence of Cardinal Pietro Ciriaci,
St. Josemaria once again proposed the transformation of Opus Dei to a prelature nullius, though
he feared that the answer would again be in the negative and his reasons misunderstood. His
reaction was, as always, to comply with the decision of ecclesiastical authority, while signifying
his willingness to continue to seek a juridical solution which, in conscience, he deemed
necessary [701]. It would take more than twenty years until Opus Dei would obtain the canonical
configuration adequate to its founding charism, a solution that the Founder would not see in his
lifetime.
During these unsuccessful attempts, Don Alvaro stood faithfully beside the Founder, supporting
him in everything. At the time he worked in the Vatican he had tried to defend the genuine
essence of Secular Institutes [702], but could not prevent the jurisprudence of the Congregation
for Religious from giving way to a figure very different, in substance, from the Apostolic
Constitution Provida Mater Ecclesia [703]. Within the Congregation it was often repeated that,
"after the approval of Opus Dei, the mold had been broken." [704] Don lvaro explained again
and again that Opus Dei, "at present has nothing in common with what is currently understood
of secular institutes." For this reason, "so much so that it can better serve the Church, as well as
out of an elementary sense of justice (...), and also to prevent it from losing its genuine spirit,
Opus Dei should neither be included among associations which are called secular institutes, nor
should it depend on the same Congregation as the secular institutes." [705]
Meanwhile, the third Ordinary General Congress of Opus Dei had been held in Rome, in
October 1961, in which Don Alvaro was again elected to the post of Secretary General and
Custos of St. Josemara [706].
3. The phase immediately prior to the Council
The May 30, 1960, John XXIII issued the motu proprio Superno Dei nutu, which laid down the
foundations for the next phase of preparation for the Council. Specifically, ten Commissions
[707] and three Secretariats (administrative, for mass media, and for promotion of Christian
unity) were set up. Some months later a new one was formed for the Ceremonies. These
entities were directed by a central Coordinating Commission consisting of 74 members, which
the Pope presided over at times. The official start of the work took place with the audience
granted by the Pope to the members on September 14, 1960 [708].
In August, Don Alvaro had been appointed member of the Commission for Religious in
preparation for Vatican II [709]. Between February 1 and June 30, 1961 this entity drafted a
Constitution on religious life which was then revised between November 1961 and April 1962,

287

for discussion in the Council Session. And just two months later, on October 26, 1960, he was
named Officer of the Supreme Sacred Congregation of the Holy Office27. [710]
As already noted, reconciling his work in the Vatican with his duties as Secretary General of
Opus Dei involved a remarkable effort. One proof of this is an entry in the diary of Villa Tevere,
in December 1961, a day when he had to stay in bed. Don Alvaro is better, but still in bed. We
are actually almost glad hes sick, because that has forced him away from the overwhelming
work that he has these days [711]. Days earlier, the same diary read: "Don lvaro has been
working nonstop on the tasks he has in the commissions for the Ecumenical Council. For
example, today he had to go both in the morning and evening." [712]
Don Alvaros spirit of friendship, brotherhood, and service which marked his dealings with
ecclesiastics in the Curia has also been referred to earlier chapters. This remarkable attribute
was once again highlighted at this time, and Bishop Antonio Piolanti testifies to it. In 1959, Pope
John XXIII had raised the Lateran Pontifical Athenaeum to the rank of University [713], and in
1961 the authorities decided to expand its academic facilities, located next to the Basilica of St.
John Lateran. Msgr. Piolanti knew that Don Alvaro was a civil engineer, so as the Rector and
friend of Don Alvaro he asked for expert advice on the project that they had taken on. He
received the opinion he was awaiting in no time, on January 23, 1962 [714].
On February 2, 1962, with the motu proprio Consilium, John XXIII set the opening date of the
Second Vatican Ecumenical Council for October 11 of that year [715], the anniversary of the
Council of Ephesus.
In those first months, Don Alvaro again found himself in rather delicate health: he suffered fever
and body malaise for several days. St. Josemaria took note of this on occasion, as the April 21
entry of the diary of Villa Tevere shows. "Don Alvaro is not well these days. The Father
remarked in the get-together he is a barbarian to everything that concerns himself. When
everyone would be sick in bed, Don Alvaro remains on his feet, working, and whats more
without anyone noticing." [716]
On April 29, the doctor diagnosed a recurrence of the prostate ailment from which he had
surgery three years ago, and the next day he was admitted to the Clinica Villa Margherita.
Thank God, they didnt have to operate again [717], and he was discharged in the first days of
May. This time, the builder Leonardo Castelli wanted to express his friendship with the patient
by footing the hospital bill himself [718].
On June 12, the Central Preparatory Commission of Vatican II held its seventh and final
meeting. A few days later, the 20th, the Pope presided at the closing session. Some of the

27

The oldest among the nine congregations of the Roman Curia, this was the name of this congregation, since
1904. It used to be called Supreme Sacred Congregation of the Roman and Universal Inquisition but is now
known as the Congregation for the Doctrine of the Faith. (Wikipedia)

288

approved schemata28 were sent to the bishops, so that they could examine them and propose
suggestions they deemed appropriate.
4. Years of the Council
a. The First Session of Vatican II
After the summer that was partly spent in London with St. Josemara the Founders last in that
city , Don Alvaros attention was almost completely absorbed by the preparatory works for the
already-imminent Second Vatican Council. On October 4, a letter signed by Cardinal Amleto
Cicognani, confirmed his appointment as Counil peritus or expert. [719]

Figure 101: The Opening Session of Vatican II. Photo credits: Saxum: Remembering Alvaro del
Portillo.

On October 11, the

solemn opening
ceremony of the
Council was held in
the St. Peters
Basilica. In the
presence of the Pope,
Cardinal Eugne
Tisserant celebrated
Mass, asking the
assistance of the Holy
Spirit for the two
thousand Council
Fathers.

Don Alvaro was

assigned as an expert
to the Council's Commissions De disciplina cleri et populi christiani [720], De episcopis et
dicesium regimine [721] and De religiosis [722]. On November 8 he was appointed
Secretary of the first Commission mentioned, which was presided over by Cardinal Ciriaci [723].
Cardinal Herranz, then a young priest, who also collaborated on the Commission recalls that St.
Josemara shared with them his satisfaction over the high esteem which the Holy See showed
to Don Alvaro. He added that he had advised Don Alvaro to accept, in his own time, the onerous
responsibility and workload which the appointment would entail. He did that, of course, with a
well-founded hope that Don Alvaro could continue to perform his task as Secretary General of
Opus Dei, though obviously with more effort and sacrifice. And everything worked out. [724]
Don Alvaro once again showed his capacity for work and prudence in governance. The plenary
sessions and the works of the various Commissions filled his mornings, and often, evenings.
For his remaining free time, what awaited him was the study of some matters of the Work that
concerned him as Secretary General. Cardinal Herranz testifies that in the General Archive of
28

Schema (plural: schemata or schemas): technical term used in the Council to refer to the documents prepared by
the Commissions; in general, it means: a representation of a plan or theory in the form of an outline or model
(Google).

289

the Prelature of Opus Dei, there are numerous documents of government of Opus Dei
corresponding to this Conciliar period that have annotations of the Father such as the following:
for Don Alvaro to go over, ask Don Alvaro. [725]
John XXIII had stated that the primary purpose of Vatican II had to be "guarding and teaching
the sacred deposit of doctrine more effectively" [726], and this was the true north guiding the
collaboration of Don Alvaro in the task to which he had been assigned. Years later, Archbishop
Justo Mullor, who was Apostolic Nuncio in various countries, stated that "in that complex context
he never appeared partisan neither conservative nor progressive but rather a man of faith
and of the Church, admired by everyone. I always remember what Archbishop Angelo
Dell'Acqua said of him. This loved and admired ecclesiastic sincerely esteemed him and wished
that there were many more Don Alvaros." [727]
Dora del Hoyo: Recuerdos de Dora The work was intense and voluminous. Roger Aubert
explained that the first task of the experts was to write new schemata to replace those made in
the preparatory period, which had been considered by the Assembly as unsatisfactory, or by the
coordinating Commission as too extensive. In short, most drafts had to be rewritten. After these
were discussed in the Plenary Hall, the experts had to put in the amendments ("modi")
proposed by the Council Fathers. They also often received the task of preparing the
interventions of participating cardinals, archbishops, and bishops. Finally, some experts did one
more thing, which sometimes exerted quite an influence in the turnout of the Council itself: to
give lectures to groups of Council Fathers on issues under discussion [728].
Don Alvaro always created
a friendly climate around
him, where charity and the
spirit of collaboration
prevailed. Cardinal
Herranz saw how the other
members and experts
expressed great
confidence in Don Alvaro
and treated him with
particular affection. He
had a great ability to gain
the sympathy, esteem, and
friendship of those whom
he dealt with. I have
personally seen this so
Figure 102: Don Alvaros exemplary work at the Council left a mark in the memory of not
a few participants. Photo credits: Opus Dei (Information Office)
many times, especially in
his work in the Curia, as much in the Congregation of the Clergy, as later in the Conciliar
Commission for the discipline of the clergy, and then in the Pontifical Commission for the
Revision of the Code of Canon Law. I have heard many friends, common friends speak - when
Don Alvaro was not around, of course - of his virtues, especially of his humility and refined
charity. [729]
290

Monsignor Vives provides information of particular interest, which was frequently spoken about
during Vatican II by the very ones involved. "There were some Council Fathers who came to
him for confession. Something similar happened when he was Prelate of Opus Dei on the
occasion of the Synod of Bishops. Some of these Synod Fathers themselves have mentioned
that they came to him for confession." [730]. However, Don lvaro himself never made
reference to those instances.
His humility and simplicity made it easier for him to strengthen his friendships with many
ecclesiastics, and he invited a number of them to meet the founder of Opus Dei. By the end of
the Council sessions, he was accompanying one or several prelates to eat with St. Josemaria in
Villa Tevere quite often [731].
Although he had a considerable number of things in his hands [732], his dealing with the Lord
always came first: the celebration of the Holy Mass, periods of prayer, praying the Divine Office,
and other practices of piety. For sure, this habitual effort to be immersed in God made possible
not only the kind of work that he did, but carrying out with detachment everything that could
have been a motive for self-love or the pursuit of personal interests.
The First Session of Vatican II ended on December 8, 1962. This fact did not mean, however,
that Don Alvaro's dedication to the conciliar commissions ended as well. In the first months of
the Assembly no document was approved, though he had worked hard, and the direction for the
Second Session, to be held a year later, was settled.
In February 1963, in his capacity as Secretary of the Conciliar Commission for the clergy, he
had to go to Venice to discuss some issues with the Patriarch, Cardinal Urbani, who was part of
the Central Coordinating Commission. St. Josemara wanted to accompany him, and on the 4th
they left Rome by car. The next day they found that there was ice in some sections of the road
and traffic was dangerous. After passing through Rovigo, four kilometers from Monselice,
despite driving at moderate speed of about 40 km/h, the car skidded and took several turns on
the road (though without overturning) and went out of control moving toward a precipice. It hit a
stone marker on the side where the Founder was seated, and made a stop at the edge of the
slope. The door was shattered and only with great difficulty did they get out of the vehicle, which
was teetering on the slope [733]. They were saved only by a miracle. In 1981 Don Alvaro
recounted the event in a get-together, and described the reaction of St. Josemara and his own.
"What did our Father do during those terrifying moments? He began at once to make acts of
love, contrition calmly, with his heart and soul immersed in God. I tried to imitate him." [734]
Years later, he also remembered a little anecdote that occurred afterwards in Venice, showing
how much he took full supernatural advantage from even the most trivial events. "Very close to
the door of the hotel where we were staying, there was a stall selling scarves ... The vendor,
who knew no more than the English word very, used all the tricks of his trade to sell his goods
to some American tourists. He took one of his wares, put it on a lady and said, very, very... And
with that vanity that we all have, she understood it to mean that she was very, very pretty ...
And she bought it - all for a word." [735] The conclusion was that we should Christians should
behave with the same cheek and nerve of that dealer, when speaking about God to colleagues
and acquaintances.
291

b. The election of Paul VI

The progress of the Council was
dampened by the bad news of
the health of John XXIII, which
had gotten worse since March
1963. The Pope died on June 3.
The Church once again called
upon the Holy Spirit to choose a
new Vicar of Christ, and on the
21st Cardinal Montini was
elected to the Chair of St. Peter.
Hardly had Saint Josemara and
Don Alvaro learned of this news
than they celebrated the Holy
Mass to be offered for Paul VI
and his intentions. In Villa
Tevere, the one in-charge of
writing the diary noted that
"surely (...) they will have been
the first people in the world who
included the name of the newly
elected Supreme Pontiff in the
Figure 103: The crowning of Pope Paul VI June 18, 1963. He was the last pope to Canon.29" [736]. Of course, there
use the tiara. Photo credits: splendorofthechurch.com.ph
is no way to ascertain that they
did, in fact; but it is clear that
their love for the Pope led them to feel the urgency of praying and mortifying for him and his
intentions.
As we know, Don Alvaro greatly admired the spiritual and human qualities of Monsignor Montini
since he first met him in Rome. Therefore, it is clear that what he wrote to his Aunt Carmen del
Portillo, shortly after the Popes election, was more than circumstantial: "Im very happy with the
new Holy Father: Ive been dealing with him for many years, since he was 49 years old, which is
about my age now. He has always been very affectionate with the Father (who, by the way,
remembers you and blesses you), with me, and with the Work." [737]
With the death of John XXIII, the Council had to be brought to a close, as stipulated by canon
law [738]. Naturally, this situation brought about some degree of uncertainty as to what the
future of the Council would be. However, all doubt completely disappeared when Paul VI
announced the start of the second session for September 29 [739].

29

Canon of the Mass (Latin: Canon Miss, Canon Actionis) is the name given in the Roman Missal, from the first
typical edition of Pope Pius V in 1570 to that of Pope John XXIII in 1962, to the part of the Mass of the Roman Rite
that begins after the Sanctus with the words Te igitur (Wikipedia). The name of the present Pope is mentioned
within the prayer.

292

On January 24, 1964, the Pope received in audience the Founder of Opus Dei. After the
conversation, he went to greet Don Alvaro. St. Josemaria himself described the scene in a letter
a few days later. "As we ended, I told him that Alvaro had accompanied me. When they met, he
recalled with your brother, the dealings theyve had since 1946. The Pope told Alvaro: "Sono
diventato vecchio" (I have become old). And your brother replied with a response that once
again filled the Holy Father with emotion: "Santit, diventato Pietro" (Holiness, you have
become Peter). Before saying goodbye, with a long and affectionate blessing (...), he wanted to
have two pictures taken with us, while he murmured softly to lvaro: Don Alvro, Don
Alvro" [740]
In April of that year (1964), Alvaro received the new task of being a Consultor of the Pontifical
Commission for the Revision of the Code of Canon Law in addition to the tasks he already had
in the Council and the Congregation of the Holy Office [741].
From the diary of Villa Tevere we read that a few weeks later he suffered a relapse of one of his
previous illnesses. The lines seem to suggest that the reason for this present state of affairs
was obvious: "It seems that as long as he cannot rest a bit, he will not fully recover. And with the
amount of work he has, unfortunately, this rest remains a rather utopian desire." [742]
Don Alvaro was docile to the instructions of the doctors, but his busy schedule did not allow time
for resting. He himself writes the doctor attending him to him: "Subjectively, Im fine. The
headaches are much less; I almost dont have them anymore. Ive only had slight pains in the
last ten or fifteen days. (...) Unfortunately, I cannot find the time to take a walk. Since Ive arrived
in Rome, I've only done so around five times, nothing more. Im following my diet strictly (...), but
I still seem to be getting fat. Im sending an update of my blood pressure. Thats about all; sorry
for being such a bother. I have not had any strong allergy attack." [743]
From mid-July to late August, he was with St. Josemara near Pamplona, helping him, among
other things, to draft and revise documents on the spiritual formation of the faithful of Opus Dei.
[744] There he underwent a complete medical examination at the Clinic of the University of
Navarra. He was diagnosed with neurogenic hypertension, a condition which would be with him
throughout his life [745].
c. The decree Presbyterorum Ordinis
Don Alvaro was appointed Secretary of the Commission De disciplina cleri et populi christiani,
on November 8, 1962. From the outset, the work pace was intense, both because the issues
relating to the life and ministry of priests were wide and varied, and they were given short
deadlines. Before the end of the year they had drafted three schemata for proposal to the
Council Fathers [746], but the Coordinating Commission, instituted by Pope John XXIII to
prepare for the Second Session of the Council, told them in January 1963, that they had to
summarize these in a single decree [747]. So they did. Months later, in November, the
Commission had decided to further compress the text, so that it was reduced to ten concise
theses [748]. One can imagine how great the disappointment of the members of the
Commission on the clergy must have been, to see what remained of their efforts.

293

Don Alvaro devoted the first two months of 1964 to summarizing the doctrine on the priesthood
in ten brief points, a truly difficult task from the theological point of view and, humanly speaking,
replete with headaches. Cardinal Herranz recalled that the Commission had "difficult meetings
where some people got worked up, because it was thought - as the facts proved afterward - that
the very theology of communion, on which the works of the Council were based, required a
deeper understanding of the theology of the priesthood and specifically of the order of priests30.
Moreover, ideas and initiatives that threatened the very identity of the Catholic priesthood were
already insinuating themselves in the works of some authors, and even carried out in practice in
some areas. (...) All these circumstances seemed to suggest that the Council ought to devote a
wide-ranging decree done with theological depth and precision on priests. That was exactly
what Don Alvaro and all of us wanted. However, our Commission faithfully followed the
guidelines of the Coordinating Commission of the Council, and so the ten very brief propositions
came about. [749]
On March 16, 1964 the new schema (De sacerdotibus) was sent to the Coordinating
Commission. The synthesis was the fruit of conscientious effort poured into it by everyone in the
Commission as well as Don Alvaros intense dedication [750].
The Third Session of the Second Vatican Council opened on September 14, 1964. On October
7, the schema De sacerdotibus was distributed to the Council Fathers. Everyone was surprised
at how the document was greatly condensed. It didnt seem possible that a matter of such great
import for the Church could be articulated so concisely [751]. On October 13, 14, and 15 the
proposal was discussed in the Conciliar Hall, and "the predictable happened: the Conciliar
Assembly decided that a topic as important as the ministry and life of priests could not be
completely covered in a written document as brief and inadequate as the one proposed, and it
was rejected." [752]
Don Alvaro received the news calmly and even, most probably, with deep joy. Such a reaction
would have been in keeping with his love for priests. His personal view was fully in line with the
Conciliar Fathers. Cardinal Herranz recalls that immediately he suggested to Archbishop Marty,
Archbishop of Rheims and rapporteur of the schema, to write a letter to the moderators of the
Council to request that our Commission develop a comprehensive and complete decree in the
desired form. Archbishop Marty was very happy when I brought him the outline of the letter,
which he accepted in full. Seven days later we received an affirmative response. Don lvaro
called for the members of the Commission and the experts of the subcommissions and
immediately to work. [753]
The succeeding days were filled with activity: he had to draft a document that adequately
covered all aspects of the life and ministry of priests, and then deliver it to the Council Fathers
30

In this sentence, the original Spanish used two words sacerdocio and presbiterado - which in English would be
commonly translated by the same word: priesthood. (The more logical translation of the latter, presbyterate is
hardly used in common language.) The first one actually refers to priesthood in general which would include
every male person who has received the sacrament of Holy Orders (bishops, priests, and deacons). The second one
refers only to what we commonly known as the priest, the one who belongs to the second rank of Holy Orders,
technically known as the presbyterate. For more of this distinction, you can read an article by Fr. Gary Coulter in
http://www.catholicculture.org/culture/library/view.cfm?recnum=6553

294

before the end of the Third Session so they could study it during the last period in between
sessions. "They finished the job within just a few days: on the October 29, November 5, 9, and
12. Before the Third Session of the Council was over, the schema for the decree was ready."
[754].
The events happening in those days already evince
the effort that the members of the Commission had
to exert. Cardinal Herranz recalls the race to collect
the suggestions of the Council Fathers in those
days, then to study them and afterwards propose
new versions of the texts: all in a very short period
of time, since there were going to be no more
meetings of the Council. "There were not a few
days that Don Alvaro and his closest collaborators
in the Commission had to work way after midnight.
In those odd hours, all offices of the departments of
the Holy See were closed, and so we had to meet
in one of the residences of the Fathers and Council
Experts (Residence of St. Thomas of Villanueva in
Viale Romania, not far from Villa Tevere). There
they finalized the preparation of the text of the
decree (either to prepare the replies to the modi,
i.e., responses to the amendments proposed by the
Fathers, who had to present the next day to the
members of the Conciliar Commission, or in the
last phase to send it to the Vatican Polyglot
Press31) so that they would be later proposed in the
Council Hall of St. Peters Basilica." [755]

Figure 104: Cardinal Julian Herranz worked with Don

Alvaro during the Council. Photo credits:
cardinalrating.com.

Meanwhile, God allowed his health problems to

persist. An entry in the diary of Villa Tevere those days mentions that "Don Alvaro has been
suffering from not a few discomforts these days: first, conjunctivitis; then, sinusitis. But more
than these, there are the things he has to do in the Work and for the Conciliar Commission. Of
course, the Lord already knows where it hurts, and that Alvaro can withstand whatever He
sends." [756]
How did Don Alvaro face all these vicissitudes and vagaries? In 1995, to commemorate the 30th
anniversary of Decree Presbyterorum ordinis, Cardinal Herranz applied to Bishop del Portillo a
Latin inscription discovered at the base of a sundial on the belfry of a Romanesque church in
Trentino. It read: horas non numero, nisi serenas (I note only the serene hours). "Obviously, the
author of the phrase wanted to play with the two meanings of the adjective serenus, serene or
calm: one that referred to the climate and another that pertained to the soul. The first one would
mean calm weather (with the sun in the sky), and the second, serene mood (with peace of
31

Presently known simply as Vatican Press.

295

soul). ( ... ) In the tensest moments of his work in the Council, I often saw that, by divine grace,
the beautiful and meaningful words of that sundial in Trentino applied to the lucid intelligence
Bishop del Portillo and to his always gentle and serene heart. Indeed on many occasions it was
the serenity of spirit of Don Alvaro and his continuous supernatural vision attributes reinforced
by his long association with Escriva that assured the members and experts of our Commission
that they could work with great efficiency and peace despite abrupt changes in methodology
and significant doctrinal opposition." [757]
The Commission for the discipline of the clergy consisted of two cardinals, 15 archbishops, 13
bishops, and 40 experts, theologians, and canonists of 17 nationalities [758]. Don Alvaro, the
only priest in the group, moderated the workshops and discussions in the absence of Cardinal
Ciriaci, who was prevented from doing so by illness. To successfully manage and bring about
the hoped-for conclusion from such a large group made up of such varied and respectable
personalities in the ecclesiastical and theological world was indeed a daunting task. Don Alvaro
did just that: he listened to various proposals, assess the strengths of each, and analyzed
seemingly contrary positions to find common ground. Ultimately, his prudence guided the
sessions to a point when everyone finally agreed on several positive proposals [759].
This humble and gentle approach of carrying out his did not go unnoticed. The rapporteur of the
Commission, Cardinal Marty, the Archbishop of Rheims and later Archbishop of Paris and
President of the French Episcopal Conference, has testified to it. So did the experts who more
directly collaborated in the different areas tackled in the Commission: for example, Bishop Willy
Onclin, dean of the Faculty of Canon Law at the University of Leuven (in area of law and
discipline), and Father Lecuyer, of the Missionaries of the Holy Spirit (in the theological aspect).
[760] For Cardinal Augustin Mayer, what especially called his attention to Don Alvaro was the
latters "sincerely open mind. His was a mind genuinely open to the new boundaries that are
constantly being pushed by the development of thinking. It had nothing to, however, with the
naive spirit of adventure of some theologians, who enjoyed such popularity in the media as if
they were invested with the breath of the Holy Spirit. Like every authentic theologian and pastor,
he saw in the words of St. Vincent of Lerins on the development of dogma, a distinctive criterion
of truth: in suo dumtaxat genere, scilicet in eodem dogmate, eodem sensu, eademque sententia
(Comm. XXIII , PL 50667) (always remaining in its kind, i.e., in the same dogma, the same
sense, and the same meaning)." [761]
He only had one small, rather awkward incident with one of the council experts: Hans Kng
[762]. During a meeting with some Council Fathers and experts, this author had criticized Opus
Dei, repeating some calumnies spread by a rather ideologized sector of the press. Monsignor
Willy Onclin, who knew well the spirit and reality of the Work, happened to be present, and
intervened to correct the unjust claims with charity and gentleness, of course, but also with
clarity. Monsignor Onclin related what happened afterwards in relation to Don Alvaro.
At the end of one of the meetings in the St. Thomas of Villanueva Residence, Don Alvaro and
Bishop Onclin chanced upon Hans Kng, who was walking down the same hallway in the

296

opposite direction. Bishop Onclin made

the introductions. Don Alvaro smiled and
did not just offer a handshake, but gave
him a big hug, to the surprise, or
perhaps, better said, to the chagrin of the
German professor. Don Alvaro
affectionately addressed him with the
following words: "Look, I give you a hug
as a brother priest. As Christians and as
priests, we must love each other, pray
for each other, even more because we're
both trying to help the Vicar of Christ in
the work of Vatican II." He then added:
Figure 105: German theologian Hans Kung. Photo credits: cicero.de
"By the way, I am at your disposal if you
ever want to know what Opus Dei is. I
am the Secretary General, and I can also introduce you, if you wish, to the Founder. You will get
the facts straight about everything that interests you regarding the spirit of Opus Dei and the
apostolic work that it carries out." [763]. Hans Kng did not accept the invitation.
On November 21, twenty four hours after the draft Decree on the priests (De ministerio et vita
presbyterorum) was submitted the Third Session of the Council ended. Without letting even a
single day pass, St. Josemara got Don Alvaro to accompany him on a two-week trip, by car,
which brought them to Pamplona and Segovia, passing through Turin and Lourdes. It was a
working trip. Among others, they went to the University of Navarra for the Founder (as the
Universitys Grand Chancellor) to confer honorary degrees, and to meet with the Association of
Friends of the University. Above all, however, the Founder wanted to provide a break for his
son, who was very tired, through a change of activity and scenery.
A month later, Don Alvaro himself wrote about it in a letter to his friend Giovanni Bisleti: "No
sooner did the Third Session of the Council end I left Rome because I was exhausted. I have
been to Lourdes, where I prayed especially for the entire dear family of Nino. Ive been back in
Rome for ten days now, but I have not been able to catch up with the backlog of work, and go to
see you. But my thoughts fly many times to Valadier Street, as well as my prayers for all of you."
[764]
d. The Last Session of the Council
The year 1965 began with a heavy snowfall in Rome. St. Josemara and Don Alvaro did their
annual retreat in the month of February, in Castel Gandolfo. On March 7 the new rubrics of the
Mass came into force, as some sort of preview of the Paul VI Missal that would be promulgated
four years later. Don Alvaro, witnesses recount, put a lot of effort to immediately incorporate
new details of the rite from the start, as he would afterwards with all those documents coming
from the Holy See that would specify the liturgical reform proposed by the Council [765].
In these early months of the year, the meetings of the various Commissions of the Council of
which Don Alvaro participated as peritus (expert), continued. He devoted many mornings to
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these tasks [766]. In addition, he also started the work on the revision of the Code of Canon
Law [767].
Aside from the tasks mentioned above, he began to pursue a PhD in Civil Engineering. A few
years earlier, in 1957, Spanish university legislation had introduced a doctoral degree for
technical courses, which previously did not exist. [768] It was not possible, therefore, to have
done his doctorate in 1941, for the simple reason that this possibility had not been even
imagined.
As St. Josemara wanted his priest-sons in Opus Dei to acquire (at least) two doctorates, one
civil and one ecclesiastical, Don Alvaro who we already know was a Doctor in History
presented a study entitled "Modernization project of an old metallic bridge" on March 24, 1965
[769]. On April 22, the relevant examining board granted him the degree of Doctor of Civil
Engineering, noting that the dissertation "(is) superbly developed (...), the description of the
structure is complete, perfect, clear, and concise. The most demanding calculations are applied
to each and every one of the elements of the construction, and an equally careful study is
provided, both of the old bridge and of the new (during its construction), since railroad traffic
cannot be interrupted." [770]
The Last Session of the Council opened On September 14. Predictably this was the period of
the Council that would reap its rich fruits in the form of many approved documents. Ironically, it
was also at this time that strong doctrinal tensions emerged. One of these, the attack against
priestly celibacy, concerned Don Alvaro in a particular way. After all, he had worked very hard
on the very Decree - Presbyterorum ordinis - whose schema had extensively expounded on the
appropriateness of this long-standing tradition priestly tradition, from both the theological and
pastoral points of view. As well, the Council Fathers had supported it repeatedly in writing.
"However, a few days before the start of the oral discussion in the Council Hall, Don Alvaro and
I - recounts Cardinal Herranz - learned that some media persons had been warned that one or
two Fathers would speak against priestly celibacy." [771]
Before the supposed speech could be made, Don Alvaro considered it his duty to inform the
Secretary General of the Council, Archbishop Pericle Felici, who referred the matter to the
Roman Pontiff. Upon receiving the news, "Paul VI wrote to the Council of Presidents to desist
from debating on such a sensitive issue that would require much prudence. He added that he
not only wished to preserve this ancient tradition in the Latin Church, but also to reinforce the
idea that priests are consecrated to Christ, their only love, and are totally devoted to the service
of the Church and of souls. The letter was read in the Hall of the Council on October 11, 1965
and was greeted with resounding applause by the vast majority of Fathers." [772]
The intervention of Paul VI was criticized in some Church circles [773]. For this reason, two
years later, Don Alvaro felt compelled to explain what happened, especially as a person who
knew the facts firsthand. He clarified that the letter "was mistakenly interpreted by some as an
imposition through which this topic was excluded from the Second Vatican Council (...). The
facts, however, deny this interpretation. The Pope's letter certainly prevented discussions on
such a delicate topic from spilling over to a public which perhaps had already been imprudently
exposed by social media only to the more sensational and negatively prejudiced aspects of
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priestly celibacy. In other words, the letter was meant to obviate creating even more confusion
in many sectors of the public. It was a means the Pope used to avoid potential problems, which
would have contributed nothing to a dispassionate and level-headed study of this issue, to say
the least, but rather to the contrary. In no way, however, did that letter curtail the freedom of the
Council Fathers. In fact they continued writing down their observations regarding the text on
celibacy in the Decree Presbyterorum ordinis, as they had already done previously, on many
occasions. (...) Never, until now, has an Ecumenical Council addressed the issue of priestly
celibacy so directly, in such a large and representative assembly, and with such abundant data
from such varied sources." [774]
On November 12 the study of the
decree on priests began in the
Council Hall. Nine days after, an
event took place that filled the
hearts of St. Josemara and Don
Alvaro with joy [775]: Paul VI
opened the Centro ELIS. An
educational social work for young
workers, ELIS is located in the
Tiburtino district in Rome, a poor
neighborhood John XXIII had
entrusted to Opus Dei. The facility
consisted of a residence for student
workers, a vocational technical
education, a library, a sports
Figure 106: Paul VI in Centro ELIS, a most joyous moment for St. Josemaria school, and a school for the training
and Don Alvaro. Here he is shown with the Founder to whom he said, "Qui of women in the hospitality
tutto Opus Dei." Photo credits: Opus Dei (Information Office)
industry. Beside it as well, in the
adjoining lot, stands the church of San Giovanni Battista at Collatino, a parish entrusted to
priests of Opus Dei [776]. Paul VI had wanted the opening of ELIS to be done during one of the
Sessions of the Second Vatican Council so that the Council Fathers, if they wished, could
attend it. In fact, many cardinals and bishops did come [777].
The Pope's visit took longer than expected because he opted not to stick to the planned
program. Originally he was only to celebrate Mass and then bless the image of Mary Mother of
Fair Love - a marble sculpture made by the Italian sculptor Sciancalepore and intended for the
University of Navarre. However, he also wanted to visit the classrooms and offices of the Center
and personally greet teachers and students at leisure.
The Roman Pontiff thanked those who had made the project a reality, noting that it was "a
genuine proof of love for the Church." Meanwhile, responding to the Pope's words, the Founder
traced the brief history of the Center, describing in broad strokes its role of service to the youth,
who will learn "that sanctified and sanctifying work is an essential part of the vocation Christian."

299

[778] Paul VI was deeply moved and, before leaving the Centro ELIS exclaimed, while hugging
St. Josemara: "Qui tutto Opus Dei." [779] ("Here everything is Opus Dei.")32
That happy event found an echo a few weeks
later when, on December 7, in the Final Plenary
Session of the Council, the text of the Decree
Presbyterorum ordinis was approved with 2,390
votes in favor from a total of 2,394 [780]. The
efforts of Don Alvaro and the other members of
the Commission had paid off. Twenty-four hours
later, the Solemnity of the Immaculate
Conception, Paul VI closed the Second Vatican
Council. With the four constitutions, eight
decrees, and four declarations that this
ecumenical council issued, a new stage began
for the Church, full of hope and enthusiasm.
On December 14, Cardinal Ciriaci, Chairman of
the Conciliar Commission on the Clergy, wrote a
heartfelt letter to Don Alvaro to thank him for his Figure 107: Pope Paul VI presiding over the introductory
efforts in the Commission. Its worth quoting few ingress of the Council, flanked by Camerlengo Benedetto
Aloisi Masella and two Papal gentlemen. Photo and
paragraphs: "Reverend and beloved Don
caption credits: Wikipedia
Alvaro: With the final approval last Dec. 7 of
that Decree (Presbyterorum ordinis), which is not the least in importance among the Conciliar
decrees and consitutions, the great work of our Commission has been successfully concluded,
thank God. The voting on the text was rabidly attacked for reasons we already know, but that
doesnt matter. Its enough to consider that the final voting results the votes were almost
unanimous will go down in history as the Councils reconfirmation of ecclesiastical celibacy
and the high mission of the priesthood.
"I know well the significant part your learned, determined, and kind work has contributed to all
this. While always respecting others freedom of opinion, it has kept an unbroken fidelity to the
great guiding principles of priestly spirituality. When I make my report to the Holy Father I will
make sure to point out all this. Meanwhile, I want to convey to you my sincerest thanks and with
it a warm round of applause." [781]
Don Alvaros response, sent by return mail, is equally interesting. I translate some phrases from
the original Italian: "I received and truly appreciated your kind letter, dated October 14. I hasten
to thank you wholeheartedly for the words you have sent, full of affection, for the members of
the Commission De disciplina cleri et populi christiani, and especially for Don Julin Herranz
and me. Your words greatly pleased and comforted us, although we are aware we do not

32

Through the words Here, everything is Opus Dei, the Holy Father was perhaps playing around with the ideas of
how everything in the Center was run by Opus Dei (Work of God), and how everything was, as well, the work of
God.

300

deserve them. After all, we have not done more than our duty to serve the Church, to the extent
that our limited strength has allowed, with the grace of God.
"I am convinced that the
results achieved will produce
many benefits in souls,
because having received the
formal approval of the Council,
we are sure that they fully
comply with the wishes of the
Lord. I am happy that the work
entrusted to the Commission,
of which I had the honor of
being Secretary, was
successfully concluded. I
hasten to add that I am
Figure 108: Cardinal Ciriaci was Chairman of the Conciliar Commission on the
Clergy and fully appreciated Don Alvaros work in the Council. Photo credits:
especially pleased to thank
Saxum: Remembering Alvaro del Portillo.
Your Eminence most sincerely
for the spirit of broad freedom
that you have allowed to guide our work, as well as for the opportunities you have granted to
each member of the Commission to make his own contribution, in a climate of responsible
Christian collaboration, to the fulfillment of the task you have entrusted to us.
"At the same time, I assure Your Eminence that, as soon as possible, I will pass on to all
members of the Commission the venerable words you have addressed to us. I renew my
unconditional availability to complete the work that remains to be done." [782]
The merits of Don Alvaros contribution were undeniable: everyone who had worked alongside
him one way or another had affirmed the fact. But he did not seek any public or private
recognition, because he did not think of his prestige or his ecclesiastical career. His one true
north, as we have just read, was service to the Church and souls. So when the Ecumenical
Council was done, while most secretaries of Conciliar Commissions were sent to fill vacant
positions in Vatican departments, lvaro did not as much as aspire in that direction. At some
point someone told him that an important position in the Congregation of the Clergy was going
to be vacant, and perhaps he could recommend or propose his name for it. Alvaros reply in the
negative was immediate: he was convinced that the mission that God had given him, was to
remain beside St. Josemara. [783]
After the Council, lvaro returned to his normal day-to-day work with the Founder of Opus Dei.
He had actually never left it, even in the preceding years, but it was something he could now
resume in greater peace and with his previous usual focus.

301

FOOTNOTES:
[682 ] There are a lot studies on the convocation, preparation and conclusion of the Second
Vatican Council. Archbishop Francisco Gil Hellin has published an overview of the major
conciliar documents , in several volumes , at the Ed Eunsa and the Lib. Ed Vaticana, between
1982 and 2008 ; for this biograph,y of particular interest is volume 3 : Gil Hellin, F. , Concilii
Vatican II Synopsis, Decretum Presbyterum et Vita Ministry PO Libreria Editrice Vaticana,
Vatican City 1996, p. XXVI +808 . We also note that other works may serve as a broad frame to
frame this chapter. Fliche , A. - Martin , V. et al. ( ed.), Storia della Chiesa . XXV / 1 - La Chiesa
Vatican II , San Paolo , Milano 1994; Martina , G., Storia della Chiesa, ai nostri giorni da Luther ,
IV- L'et contemporary , Morcelliana , Brescia 1995; Caprile , G., Il Concilio Vaticano II :
Cronache Vatican II , La Civilta Cattolica , Rome 1966; Jedin , H. - Repgen , K., Manual of
Church History . IX : The Worldwide Church of the twentieth century , Herder , Barcelona 1984;
Pesch , O., Vatican Il Secondo . Preistoria , svolgimento , risultati , post- storia conciliare ,
Queriniana , Brescia 2005; Quaglioni , D. - Aubert , R. - Fedalto , G., Storia dei Concili . I Concili
to mondiale dimensione , San Paolo , Cinisello Balsamo 1995.
[683 ] "Venerable brothers and our beloved sons! We announce to you, indeed trembling a little
with emotion, but at the same time with humble resolution of intention, the name and the
proposal of a twofold celebration: a diocesan synod for the city, and an ecumenical council for
the Universal Church. For you, venerable brothers and our beloved sons, there is no need of
abundant illustrations concerning the historical and juridical meaning of these two proposals.
They will lead happily to the desired and awaited bringing up-to-date of the Code of Canon Law,
which should accompany and crown these two tests of the practical application of the provisions
of ecclesiastical discipline, as the Spirit of the Lord will suggest to us little by little along the way.
The forthcoming promulgation of the Code of Oriental Law will give a presage of these events."
The full speech in Italian, is available at: AAS 51 (1959 ) , p. 65-69. (Translators note: The
English translation is by Bishop Christopher Butler, OSB and can be found here http://www.vatican2voice.org/91docs/announcement.htm)
[684 ] Cardinal Tardini , Secretary of State informed the absent Cardinals with a letter dated
January 29 .
[685 ] Cf John XXIII , Homily on the Solemnity of Pentecost, 17 - V - 1959 , AAS 51 (1959 ) , p.
419-422 .
[686 ] John XXIII , in the Motu proprio Superno Dei , echoed the response to this initiative was
made over two thousand proposals had come to the Vatican and had been classified : cf. AAS
52 (1960 ) , pp . 433-437 .
[687 ] Cf Appointment as Consultor to the Sacred Congregation of the Council (Vatican City , 2 V - 1959) , AGP, D- 16096 APD . A few days later he wrote two letters, to express his thanks for
the appointment cf. Del Portillo, . , to Card. Pietro Ciriaci and Card. Domenico Tardini , AGP,
APD C- 590521 and C- 590615 , respectively.

302

[688 ] See Testimony of Bishop Javier Echevarra Rodrguez , AGP, APD T- 19544 , p. 162.
Tom Burns's article was published in The Times , entitled Spanish founder of Opus Dei , 20 -VIII
- 1959.
[689 ] Cf Appointment as Chairman of the 7th Commission ( Catholic laity ) of the Sacred
Congregation of the Council , in preparation for the Second Vatican Council in Rome (10 -VIII 1959) , AGP, D- 10276 APD .
[690 ] Cf Appointment of Member of the 3rd Commission ( modern means of apostolate ) of the
Sacred Congregation of the Council , in preparation for the Second Vatican Council ( Rome, 12
-VIII - 1959) , AGP, D -18961 APD .
[691 ] Testimony of Bishop Javier Echevarra Rodrguez , AGP, APD T- 19544 , p. . 190 By way
of example, Bishop Gutierrez, who at this time helped Don Alvaro as secretary , wrote: " Since
the phase before the preparation for the Second Vatican Council, I worked with Don Alvaro
typing out many of the things he was writing. For exampalye, on 5-III-1960, as President of the
Commission " De laicis" , wrote a list of 69 typed pages, single spaced, published in "Acta et
Documenta cumenico Vaticano Secundo Apparando, series I, vol. III (proposita et monita
SS. Congregationum Curi Roman), Typis Polyglottis Vaticanis 1960, Cap. VII, pp. 157-214."
(Testimony of Jos Luis Guterrez , AGP, APD T- 15211 , p. 6)
[692 ] Del Portillo, . , Letter to Maria del Pilar Gandarillas , AGP, C- 591 122 APD .
[693 ] Del Portillo, . , Letter to Jos Francisco de Quevedo Lpez , AGP, C- 610128 APD .
[ 694 ] Archbishop Gil Hellin recalls, " Years ago , while doing my doctoral thesis in Rome I had
seen him at the headquarters of Opus Dei, but then he would disappear so that all attention
would be focused on the Founder of the Work . I think these incidents speak for themselves on
the humility of Don Alvaro . Precisely my research focused on the Second Vatican Council. I
could cite many texts that revealed the importance of his work at the Council. Instead, he gave it
no importance." (Testimony of Archbishop Francisco Gil Hellin, AGP, APD T- 1269, p. 1)
[ 695] See Testimony of Francisco Ponz Piedrafita , AGP, APD T -0755 , p. 38 .
[696 ] Cf Vazquez de Prada , A. , The Founder of Opus Dei , vol. III , op. cit. , p. 283 .
[697 ] As Don lvaro himself explained in an article published in the Italian magazine "Studi
Cattolici" in January 1958: " There are 49 Secular Institutes existing in the Church. Of these, 12
are of pontifical right and 37 of diocesan right. (...) 13 are for men (of which 7 are for priests and
6 are lay) and the remaining 36 for wome . The requests for Associations of fact or juridical
associations ( Pious Unions, Societies , Fellowships , Third Orders) , that have come to the
Sacred Congregation for Religious, aspiring to become Secular Institutes run up to 197. These
figures of 197 requests received in the Holy See, and the 49 approved Institutes all fall within a
time span of about 11 years, which extends precisely from the February 2, 1947, the date of the
promulgation of the Apostolic Constitution Provida Mater Ecclesia , until the end of 1957'( Del
Portillo, . , Lo statuto attuale degli Istituti Secolari in Studi Cattolici , 4 ( I- 1958) , pp . 48-54 ) .

303

[698 ] Cf Fuenmayor , A. Gomez -Iglesias, V. , Illanes , JL, The Canonical Path of Opus Dei ,
op. cit. , pp . 323 et seq.
[699 ] Ibid. , P. 456 .
[700 ] See ibid. , P. 149 .
[701 ] On this new application you can see. Ibid , p. 332 et seq.
[702 ] He explained this to Antoniutti Cardinal in 1965 , shortly after the latter was appointed
Prefect of the Congregation , to know his point of view on the matter : "I have always stood up
for the genuine figure of Secular Institutes (... ). However, when I realized that all my efforts
were useless in defense of that nature, I preferred silence. I have personally heard His
Excellency, Card. Larraona, say that my insistence was useless, because Opus Dei was a
different phenomenon from the other organizations that were later adopted as a secular
institutes, and that these showed characteristics proper to religious congregations or
associations of the faithful "( Del Portillo, features. , letter to Card Ildebrando Antoniutti , AGP,
C- 650607 APD . original Italian ) .
[703 ] "The jurisprudence of the Sacred Congregation has given rise to a figure of the Secular
Institute very different, in substance, from the one drawn by the Apostolic Constitution Provida
Mater Ecclesia , which had been written having Opus Dei prae oculis.' (Del Portillo, . , Letter
to Card. Ildebrando Antoniutti , AGP, APD C- 650607 ) .
[704 ] See ibid.
[705 ] Del Portillo, . , Letter to Card. Ildebrando Antoniutti , AGP, C- 650607 APD .
[706 ] Cf Appointments in Opus Dei ( 1943 to 1991 ) , AGP, D- 10336 APD .
[ 707] According to the Latin text of the document, the Commissions were: " a) Commissio
theologica, cuius erit qustiones ad Scripturam Sanctam, Sacram Traditionem, fidem
moresque spectantes perpendere et pervestigare; b) Commissio de Episcopis et de diceseon
regimine; c) Commissio de disciplina cleri et populi christiani; d) Commissio de Religiosis; e)
Commissio de disciplina Sacramentorum; f) Commissio de Sacra Liturgia; g) Commissio de
Studiis et Seminariis; h) Commissio de Ecclesiis orientalibus; i) Commissio de Missionibus; l)
Commissio de apostolatu laicorum in omnibus qu ad actionem catholicam, religiosam atque
socialem, spectant" ( Motu Proprio Dei Supernal nutu , AAS 52 (1960 ) , p. 433-437 ) .
[708 ] Between 1960 and 1962 , the Commissions and Secretariats 75 developed schemata or
frameworks, which would constitute the starting point for the work of the Council. Since many of
these projects needed corrections, the Pope created two subcommissions for the purpose: for
Amendments and for Mixed materials. On June 20, 1962, John XXIII addressed the closing
session of this phase before the Council. In July, some schemata were sent to the bishops, for
consideration and they sent comments.
[709 ] Cf Appointment as Member of the Pontifical Commission for Religious in preparation for
the Second Vatican Council (Vatican City , 13 -VIII - 1960) , AGP, D- 17011 APD .
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[710 ] Cf Appointment as Officer of the Supreme Sacred Congregation of the Holy Office
(Vatican City , 26 -X- 1960) , AGP, D- 16097 APD . On November 8 he sent two letters to
Cardinals Ottaviani (Pro- Secretary of the Sacred Congregation of the Holy Office), and Tardini
(Secretary of State) thanking them for this new appointment : cf. Del Portillo, . Letters AGP,
APD C- 601108-01 and C- 601108-02, respectively.
[711 ] Diary of the center of the General Council , entry 18 -XII- 1961 AGP series M.2.2 , D 43009 .
[712 ] Ibid. , Entry 15 -XII- 1961.
[713 ] Cf Motu proprio Cum inde, 17 - V 1959. Cf. Lateran Pontifical University , Profilo della sua
storia , dei suoi maestri e dei suoi discepoli , Libreria Editrice Pontificia Universit della Lateran ,
Rome, 1963.
[714 ] Cf Del Portillo, . , Letter to Archbishop Antonio Piolanti , AGP, C- 620123 APD .
[ 715 ] John XXIII Motu Proprio Consilium , 2 -II- 1962 : AAS 54 (1962 ) , p. 65-66 .
[716 ] Diary of the center of the General Council , Entry 21 -IV- 1962 AGP series M.2.2 , D 43009 .
[ 717 ] See Testimony of Joaquin Alonso Pacheco , AGP, APD T- 19548 , p. 33 .
[718 ] See Diary of the center of the General Council , Entry 3 - V - 1962 AGP series M.2.2 , D
430-09 .
[ 719 ] Cf Appointment as Expert in the Vatican II Ecumenical Council (Vatican City , 4 -X1962) , AGP, D- 17012 APD .
[720 ] Cf Appointment as Expert in the Conciliar Commission on the discipline of the clergy and
the Christian people (Roma , 4 -XI- 1962) , AGP, D- 17015 APD .
[721 ] Cf Appointment as Expert in the Conciliar Commission on Bishops and the rule for
Dioceses ( Rome, 15 -XI- 1962) , AGP, D- 17016 APD .
[ 722 ] Cf Appointment as Expert of Conciliar Commission on religious Rome (10 -XII- 1962) ,
AGP, D- 17017 APD .
[723 ] Cf Appointment as Secretary of the Conciliar Commission on the discipline of the clergy
and the Christian people (Roma , 8- XI- 1962) , AGP, D- 17014 APD .
[724 ] Herranz , J. , On the outskirts of Jericho , Scepter , Madrid 2007 , p. 83 .
[ 725 ] Ibid.
[ 726] The Pope's speech is in: AAS 54 (1962 ) , p. 785-795 .
[727 ] Testimony of Bishop Justo Mullor , AGP, APD T- 19282 , p. April .
305

[728 ] The paragraph is taken from Fliche , A. - Martin , V. , Storia della Chiesa . XXV / 1 , op.
cit. , pp . 180-181 .
[729 ] Testimony of Card. Julin Herranz , AGP, APD T- 19522 , p. 6.
[730 ] Testimony of Francisco Vives Unzu .
[731 ] Cf Pioppi , C., Alcuni incontri di St Josemaria with gli anni ecclesiastiche personalit
during Vatican II , Studia et Documenta 5 (2011 ) , p. 165-228 .
[732 ] Bishop Cosme do Amaral , who made his acquaintance during the Third Session , has
written that "the diligence of during the Council Don Alvaro was impressive. He did not limit
himself to carefully fulfilling the numerous tasks entrusted to him by the higher authority, but he
also did a lot of effective in the Conciliar Hall. I never found him alone. He established contacts,
forged friendships forged, made clarifications." (Testimony of Bishop Cosme do Amaral , AGP,
APD T- 15609 , p. 2). The same witness stated that, at the time, Don Alvaro paid attention to
details: "I soon discovered how he valued the little things. (...) He once told me: Alberto,
theres a little tear in your surplice (...). The truth is that I had difficulty finding the holes, because
the edges were made of very fine lace. I had never realized that the surplice had a tear." (ibid.,
p. 1).
[733 ] He himself tells the episode, in Del Portillo, . , Interview on the Founder of Opus Dei ,
op. cit. , pp . 230-231 .
[ 734 ] Del Portillo, , Remarks at a family get-together , Castello di Urio, 21-I - 1981 . AGP ,
Library, P02 , 1981 , 208-210 .
[ 735 ] Del Portillo, , Remarks at a family get-together , 17 -XI- 1985 . AGP , Library, P01 ,
1986 , 38.
[ 736 ] Diary of the center of the General Council , Entry 21 -VI- 1963 AGP series M.2.2 , D 43011 .
[ 737 ] Del Portillo, . , Letter to Carmen Pardo del Portillo , AGP, C- 630 714 APD .
[738 ] Cf CIC (1917 ) , can. 229, and Const. Vacantis Apostolic Sedis , 8-XII-1945 , art. 33,
AAS 38 (1946 ) , p. 75-76 . When John XXIII died, all Council Commissions ceased their
activities . The continuation of the Council was in the hands of the future Pope .
[ 739 ] Letter Horum temporum signa , 15 -IX- 1963. With the Letter Quod apostolici muneris ,
12-IX - 1963 , sent to the Card. Tisserant, Pope Paul VI suggested some amendments to the
Rules of the Council.
[740 ] St. Josemara , Letter to Ignacio de Orbegozo 5 -II- 1964 , cit. in Vzquez de Prada, A. ,
The Founder of Opus Dei , vol. III , op. cit. , pp . 487-488 .
[ 741 ] Cf Appointment as Consultor to the Pontifical Commission for the Revision of the Code of
Canon Law ( Vatican City, 17 -IV- 1964) , AGP, D- 17006 APD . In a letter Don Alvaro thanked
306

Card. Cicognani , for this new show of confidence : "At the same time, I beg Your Eminence to
express to His Holiness, along with my most filial and devoted gratitude, my deepest desire to
serve faithfully, and with all my personal capabilities, the Holy See , in the task of study that the
kindness of the Roman Pontiff has wanted to entrust me." (Del Portillo, ., Letter to Card.
Amleto Giovanni Cicognani , AGP, APD C- 640427 ) .
[ 742] Diary of the center of the General Council , TOUCHDOWN 2 -IV- 1964 AGP series
M.2.2 , D 430-12 .
[ 743 ] Del Portillo, . , Letter of Eduardo Ortiz Landzuri, AGP, C- 640 120 APD .
[744 ] Cf Illanes , JL , written and oral preaching of Saint Josemara Escriv de Balaguer, in
Studia et Documenta , 3 (2009), pp. Work. 246-257.
[745 ] Cf Clinical history written by Drs . Diego Martnez Caro and Jesus Prieto Valtuea , AGP,
D- 10291 APD , p. Three .
[746 ] Cf De distributione cleri ; De vita et sanctitate clericorum ; De Officiis et ecclesiasticis
beneficiis bonorum ecclesiasticorum deque , Acta Synodalia , Schema Decreti of Clericis , vol. I,
pars I, p. 92 .
[747 ] Cf Synodalia Acta , vol. III , pars IV , p. 852-881 and Herranz , J. , On the outskirts of
Jericho , op. cit. , p. 84 .
[ 748 ] See Gil Hellin, F. , Concilii Vatican II Synopsis, Decretum de Presbyterum Ministerio et
Vita Presbyterorum ordinis Libreria Editrice Vaticana, Vatican City 1996 , p. X.
[749 ] Herranz , J. , On the outskirts of Jericho , op. cit. , pp . 84-85 .
[ 750] For a comprehensive study of the different stages of writing which the decree on the
priests went through until its final approval, cf. Gil Hellin, F. , Concilii Synopsis Vatican II , op.
cit.
[ 751] This was expressed , among others , by Cardinal Albert Gregory Meyer , Archbishop of
Chicago, who requested a comprehensive decree, and by Bishop Pierre -Marie Thas, Bishop
of Tarbes and Lourdes, who repeated, by way of explanation, "nihil sine presbyteris!" (cf.
Kloppenburg , B., OFM, Vatican Council II , Ed Vozes , Petrpolis 1966).
[ 752 ] Herranz , J. , On the outskirts of Jericho , op. cit. , p. 84 .
[753 ] Ibid. , P. 85 . The letter of Bishop Gabriel Auguste Franois Marty is dated October 20.
The response of the Commission is dated 27th of the same month, cf. Herranz , J., Bishop
Alvaro del Portillo , significant figure of the Council in AA.VV. , a cura di Bosch , V. , Servo
buono e fedele . Scritti sulla figure di Bishop Alvaro del Portillo, Libreria Editrice Vaticana,
Vatican City 2001 , p. 76 .

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[ 754 ] Herranz , J. , On the outskirts of Jericho , op. cit. , p. 85 . He also expressed in another
letter that Card. Pericle Felici 'quasi gridava to the The Miracle "(Herranz , J., Bishop Alvaro del
Portillo , significant figure of the Council , op. Cit. , P. 77).
[ 755 ] Testimony of Card. Julin Herranz Casado, AGP, APD T- 19522 , p. 11.
[ 756 ] Diary of the center of the General Council , Entry 26 - XI- 1965 AGP series M.2.2 , D
430-13 .
[ 757 ] Herranz , J. , On the outskirts of Jericho , op. cit. , pp . 86-87 .
[758 ] See ibid. , P. 84 .
[ 759 ] See ibid.
[ 760 ] Testimony of Card. Julin Herranz Casado, AGP, APD T- 19522 , p. 13 .
[761 ] Testimony of Card. Paul Augustin Mayer, O.S.B. , AGP, APD T- 18695 , p. 1.
[762 ] The Cardinal Herranz recounts in his testimony : cf. AGP, APD T- 19522 , p. 11-12 .
[ 763 ] See ibid.
[764 ] Del Portillo, . , Letter to Giovanni Bisleti , AGP, APD C- 641223 (the original text is in
Italian).
[ 765 ] "He faithfully seconded all indications of the Holy See on the Sacraments, the Liturgy,
sending specific indications to all centers of Opus Dei in different countries so that they carry out
the liturgy, processions Corpus, etc. with fidelity, piety and solemnity." (Testimony of Carmen
Ramos , AGP, APD T- 18498 , p. 24).
[ 766 ] In April, Commissio examinar denuo textum schematis iuxta animadversiones Parum in
scriptis factas. On June 12 the schema of Decreto De ministerio et vita presbyterorum was sent.
Gil Hellin, F. , Concilii Synopsis Vatican II , op was sent. cit. , p. XXVI .
[ 767 ] See Testimony of Jos Luis Gutirrez , AGP, APD T- 15211 , p. . 7 In a letter dated April
26, Don Alvaro replied to Father Bidagor, Secretary of the Pontifical Commission for the
Revision of the Code, explaining the materials that he would prefer to tackle: "I deeply
appreciated the question that Your Most Illustrious and Most Reverend Paternity has kindly
directed me with your Written N. 162/659, the 9th of this month. In reply, I note that the topics in
the Codex which I would prefer to devote myself in particular are the following : a) Part II , Part
III ( Laity ); b ) Book II , Part I ( From Clericis ) , Section I, Tit. I, II , III ; Section II , Tit. VII ( Ch.
IV , VII , IX and X) and Tit. VIII ( Ch. I, V and VI). Regarding the Associations of the faithful, in
particular, I have focused on it since the preparatory phase of the Ecumenical Council, in which
I chaired the corresponding commission within the Congregation of the Council. Then, when in
March 1962 the Coordinating Commission decided to reduce the schema " De fidelium
associationibus" (from a fundamentally juridical character) to a brief mention in the schema "De
apostolatu laicorum", I took part in the work of the joint Commission set up for this purpose
308

between the two council Commissions "De disciplina cleri et populi christiani" and "De
apostolatu laicorum." Regarding "De clericis" I think we should just limit my modest contribution
to the issues I mentioned earlier." (Del Portillo, . , Letter to Raimondo Bidagor , AGP, C- 650
426 APD ) .
[ 768 ] Law on Management of Technical Sciences , 20 -VII- 1957 , published in the Official
Gazette on 22 -VII- 1957.
[ 769 ] The report submitted to the applicant's Engineering PhD describes the project as "a
straight bridge for F.C. of normal width and double track on the Lor River with a slope of 0.0165
ramp lanes. It consists of an arch that has a main span of 43.00 m and a spire of 22 m, an arch
spanning the main channel of the river and it will embed on the two existing batteries"( Record
for obtaining title Doctor of Engineering, Presentation, Madrid, 22 -IV- 1965 , copy in AGP, D 6151 APD -03 ) .
[ 770 ] See ibid. Some days later he wrote to Vicente Mortes, also a civil engineer, to thank him
for the efforts he had made to process his application: "I just received your affectionate letters,
through which you broke the news that the Examination Panel has approved my request to
obtain the degree of Doctor of Engineering: and I see that it did so with the greatest solicitude.
Behind all this I see your hand, and I thank you very truly (...). You can be sure that, for me, this
is a matter of honor: and that I have my first profession of civil engineer deep within my soul. I
beg you to thank Don Luis Martn de Vidales in my behalf." (Del Portillo, . , Letter to Alfonso
Vicente Mortes , AGP, C- 650 429 APD ) .
[ 771] Herranz , J. , On the outskirts of Jericho , op. cit. , p. 79 .
[ 772 ] Ibid. , Pp . 73-74 . The letter written by Pope Paul VI to the Council of Presidents, can be
seen at : Sacrosanctum Concilium cumenicum Vaticanum II , Constitutions , Decrees ,
Declarationes , vol. II , Ed typica , 1967, pp . 919-920 .
[ 773 ] Pope Paul VI dealt with priestly celibacy a year and a half later, in his encyclical
Sacerdotalis Caelibatus of June 24, 1967 An echo of the opposition expressed in those
environments are reflected in the document. Vine. nn . 1 and 2 (AAS 59 (1967) , p . 657) .
[ 774 ] Del Portillo, . , Writings on the priesthood , Word, 6th ed. , Madrid 1991 , p. 70 . The
quote belongs to an article written for the Seminarium Magazine in 1967, also published in no.
32 (April 1968) of the Word Magazine .
[ 775 ] "I remember the great joy of Don Alvaro when, in October 1965, Cardinal Dell'Acqua
informed St. Josemaria that the Holy Father Paul VI wanted to dedicate the Parish of San
Giovanni Battista at Collatino (...) and to be present at the inauguration of the ELIS training
center beside it, run by faithful of the Work. Indeed, on November 21, Pope Paul VI celebrated
Mass there, dedicated the parish church, and inaugurated ELIS. I was present at the Mass, and
in the other acts. The Founder and Don Alvaro were thrilled having the Holy Father, a number of
cardinals and bishops participating in the Council, and the Prior of the Taiz Community there."
(Testimony of Joaquin Alonso Pacheco , AGP, APD T- 19548 , pp . 26-27).

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[ 776 ] Cf Vazquez de Prada , A. , The Founder of Opus Dei , vol. III , op. cit. , p. 495, note 96 .
[ 777 ] See Testimony of Joaquin Alonso Pacheco , AGP, APD T- 19548 , p. 26-27 .
[ 778] L' Osservatore Romano, 22/23-XI-1965 .
[ 779] Vzquez de Prada , A. , The Founder of Opus Dei , vol. III , op. cit. , p. 496 .
[780 ] Gil Hellin, F. , Concilii Synopsis Vatican II , op. cit. , p. IX.
[ 781 ] Letter from Cardinal Ciriaci , President of the Conciliar Commission on the discipline of
the clergy and the Christian people, Don Alvaro del Portillo , Rome, 14 -XII- 1965 : AGP, D17105 APD ( original Italian ) .
[782 ] Del Portillo, . , Letter to Card. Pietro Ciriaci , AGP, C- 651217 APD .
[ 783] Testimony of Card. Julin Herranz Casado, AGP, APD T- 19522 , p. 13 .

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Chapter 15: Final years with the

Founder of Opus Dei
1.
2.
3.
4.
5.

The post-conciliar period and the "crisis of '68"

Other assignments from the Holy See
The General Congress of 1969
The last catecheses of Saint Josemara
Death of the Founder

In reference to the period that followed right after the Council Don Alvaro wrote, "How much our
Father suffered! If his entire existence had been marked by the Cross, his last years were
perhaps the most painful, because of his great love for the Mystical Body of Christ Whom he
saw was so ill-treated during those times: in Her doctrine, sacraments, discipline ..." [784]. The
reason for this distress was the "misinterpretation of Vatican II by some pseudo-theologians
(that) brought about a tremendous crisis that affected many ecclesiastical institutions for years,
to the point that the Holy Father Paul VI alluded sadly to a phenomenon of decomposition of the
Church." [785]
It was a profound pain, tempered only by supernatural hope: the awareness that "God does not
lose battles," yet at the same time, in order to win them, He counts on the generous contribution
of his faithful children. Therefore, in that period, St. Josemara further intensified his prayer,
penance, and zeal for souls.
Seen from this light, one understands the multitude of Marian pilgrimages he made during those
years - in particular, his visit to the Virgin of Guadalupe, in Mexico in 1970 - to ask Our Lady for
the end of the "period of crisis" that was afflicting the Church. This was likewise the context of
his other long catechetical trips in 1972 and 1974: to confirm the faith of his children, and so
many other thousands of people in Europe and America. Don Alvaro, as always, suffered,
hoped, and prayed with the Founder, and accompanied him wherever he went.
1. The post-conciliar period and the crisis of '68
Immediately after the Council, the atmosphere surrounding the Church was one filled with
optimism. Don Alvaro welcomed the teachings of the Council with great joy, not only for the
renewal of Christian life that it would mean for the faithful, but also because Vatican II had
taken up and proclaimed significant portions of the charism of Opus Dei as doctrine common to
all Christians. [786]
What brought him particular satisfaction was the Dogmatic Constitution Lumen Gentium and its
teaching on the universal call to holiness [787], one so deeply rooted in the spirit of Opus Dei,
which, according to Paul VI, "can be considered the most characteristic feature of the whole
Magisterium of the Council, and, in a manner of speaking, its final end." [788] Other documents
such as the Pastoral Constitution Gaudium et Spes, or the Decrees Presbyterorum Ordinis and
Apostolicam actuositatem likewise resonated quite deeply in his soul. The last document,
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among other things, set in stone, so to speak, a message that had informed Don Alvaro's life
since his first meeting with St. Josemara in 1935: the apostolic nature of the Christian vocation.
[789]
There were, as well, other aspects of the teachings of the Founder of Opus Dei confirmed by
the Council Fathers. Without exhausting them, we could mention the following: a more
developed understanding of the theology of the common priesthood of the faithful; the
affirmation of the Mass as the center and root of the interior life; secularity as a specific feature
of the apostolate and the participation of the lay faithful in the mission of the Church; the
recognition of the value of the personal freedom of Christians in temporal matters; the
importance of a solid unity of life (harmony between the divine call and the ordinary life of the
Christian); professional work as a means of personal sanctification and occasion for apostolate;
the configuration of particular dioceses or personal prelatures that would carry out specific
pastoral and apostolic activities. This last aspect opened the juridical path that St. Josemara
had been seeking for Opus Dei for many years.
From the outset, Don Alvaro implemented indications from the Council. Salvador Bernal says
that "he loved the variety provided in the liturgical books for the ceremonies (and) the flexibility
introduced into the Church after Vatican II. At the same time, he reminded priests of a key
practical criterion for choosing: to know and live the sacred liturgy of the Church with love for
God and (keeping in mind) the good of souls, that grows grow day by day. This meant that
there should be unanimity, a full agreement between the priests desire to be very pious and his
serving the good of the faithful." [790]

Figure 109: Modern history has vindicated the wisdom on Pope

Pauls teachings in the encyclical "Humanae vitae."

However, as is well known, in many

sectors in the Church a so-called "spirit of
the Council" soon began to make itself
manifest. More often than not, it resulted
to a patent break with, if not a direct
contradiction to, what the texts of Vatican
II actually taught. Paul VI repeatedly
lamented in public the "false and incorrect
interpretation of the Council" which was
carried out by those who advocated "a
break with tradition, as well as with
doctrine, who came to repudiate the preconciliar Church, and claimed the license
to conceive a new Church, almost
reinvented from within in terms of its
constitution, dogma, customs, (and) law."
[791]

On July 25, 1968 Pope Paul VI published the encyclical Humanae Vitae. In reaction, some
dissidents decided to cause a stir. Six days later, i.e. on the 31st, the New York Times published
a statement entitled "Against Pope Pauls Encyclical", signed by 200 theologians who
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encouraged Catholics to rebel against the teachings of the papal text. Such a move was
unheard of in the history of the Church. The signatories - some of whom occupied chairs at
Catholic universities, and had no intention of giving them up - styled themselves as some sort of
authority "parallel" to the Pope, and arrogated to themselves a "prophetic" role. They claimed
that their visionary outlook simply anticipated what the Magisterium would later accept. Thus, in
following them they continued the faithful were not to worry because it was all just a matter
of time and the Church would come around. Reality has belied them, however. More than 50
years afterwards, experience has shown nor could it have been otherwise that, as the
prophet Jeremiah would say, they were prophets prophesying lies [792].
The Pope did not fail to raise his voice for the faithful. A few months later he explained: Today,
the Church is going through a period of restlessness. Some practice self-criticism, or even
demolition. It is a kind of internal, acute, and complex uprising which nobody would have
expected after the Council. On the contrary we were thinking of a blossoming, a serene
development of ideas matured in the great conciliar meeting. Indeed, there is a flowering in the
Church. But since bonum ex integra causa, malum ex quocumque defectu [793], what we see
are the flaws that cause us pain. The Church is attacked even by those who are part of it," [794]
Paul VI concluded.
The year 1968 was also characterized by a climate of general protest promoted by Soviet
Marxism that existed side by side with the spread of intellectual relativism, and led to the
proclamation of permissiveness in the area of morality. Unfortunately, many sectors of the
clergy was seduced by that ideology in varying degrees, not realizing it was loaded with things
anti-Christian, such as atheism, materialism, and hatred and incitement of class struggle. In
Latin America it was known as "liberation theology" or "theology of revolution".
The adoption of Marxism brought with it hostility to the "institutional" Church, and extreme
expressions of aggression, negative criticism, incitement to social violence, and moral laxity.
Paul VI denounced all these negative currents. "No one can fail to see that this situation is
producing very painful and, unfortunately, dangerous repercussions for the Church: confusion
and suffering in consciences, impoverishment of religion, painful defections within the state of
consecrated life, erosion of the indissolubility of marriage and the fidelity required within it,
weakening of ecumenism, breaking down of moral barriers against a bursting hedonism." [795]
Over the years, as the disorder in the Church broke out in greater proportions, the Pope
expressed his pain and bewilderment even more explicitly. "Enough of interior dissent in the
Church; enough of this divisive interpretation of pluralism; enough of Catholics rending the
indispensable cohesion they ought to have among each other; enough of disobedience dressed
in the guise of freedom! It is necessary now, more than ever, to build the Church, one and
catholic, instead of demolish it." [796]
In 2005, on the occasion of the 40th anniversary of the conclusion of Vatican Council II, Benedict
XVI took stock of the fruits of the ecumenical assembly. It must be mentioned, lest we forget,
that this Popeplayed an important role as a theologian at the Council and in subsequent years,
asked: "What has been the outcome of the Council? Has it been received correctly? In the
reception of the Council, what has been done well, and what has been insufficient or wrong, and
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what remains to be done? No one can deny that in vast parts of the Church, the reception of the
Council has been quite difficult." [797] Subsequently, to identify the causes of the difficulties, he
added: "It all depends on the correct interpretation of the Council; or, as we would say today, on
its proper hermeneutics, on the use of the correct key to read and apply it. The problems of
implementation arose from the fact that two contrary hermeneutics have confronted and
quarreled with each other. One caused confusion; the other, silently but more and more visibly,
has given and is bearing fruit." [798]
Following the line of Paul VI, Benedict XVI explained these two opposing "hermeneutics". One
proclaimed "discontinuity and rupture", and read the teachings of Vatican II outside the channels
of earlier Tradition. The other, the correct way of interpreting "reform", is the renewal in the
continuity of the one subject-Church [799]. Unfortunately, for a long time, the "hermeneutic of
rupture" dominated large parts of the Christian theological and cultural landscape. Moreover,
often, those who sought to be faithful to the Magisterium were labeled as retrograde or not
"walking in step with the times."
In this climate of dissent, the loyalty of Don Alvaro to the teachings of the Magisterium was
complete. In this he was simply following the example of St. Josemara, which without
exaggeration, in this case, should be described as prophetic. On one hand, he did not ignore
the abuses or the difficult situations that pervaded certain areas of the Church and civil society,
and, on the other, when or where it was possible, he suggested concrete steps to help solve
these problems - always relying on the powerful help of grace. [800] He defended personal
freedom in all areas from religion to culture, economics and politics, education, and
expression. But at the same time, he argued that one must be responsible enough to commit to
the truth and the good, without which one falls into relativism. For this reason, he disagreed with
those who intended to limit or restrict the legitimate freedom of others.
He extended this effort not only to his work within Opus Dei, but also to other people. For
example, he wrote to his nephew, Luis Fernando, who was at the Seminary of Madrid, the
following lines. "I knew nothing of what you told me about the seminary of Madrid. But dont
worry, because I have no minute to spare for the Spanish newspapers. Try to take advantage of
all these painful events to unite yourself to God through your prelate, even if it may cost you to
understand him. I assure you that that way of acting is a good preparation for the priesthood. Do
as I tell you. This will deepen your inner life, and that is worth more than anything." [801]
To another nephew, Miguel ngel, a religious of the Comboni Missionaries of the Heart of
Jesus, he offered very specific advice to safeguard the correctness of his doctrine. "Remind
yourself that always - and specifically in the Missions - the apostolate of example is
fundamental. May everyone see that you are very pious, very much devoted to the Blessed
Virgin, very prayerful: God expects this of you. Remember what I told you at other times; be
faithful always to the doctrine of the Church (...). Do not neglect your prayer, the reading and
meditation of the Holy Gospel, the small mortifications of each day, offered to God and the
Blessed Virgin, our Mother, with fervor and perseverance." [802] Two years later he wrote: "The
Catechism teaches the great and unchanging truth - what you learned from your parents, who
are so good - that you cannot change the deposit of faith that Jesus Christ has entrusted to us.
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As you tell me, do not teach those things that some call modern but are no more than just old
heresies that do great harm to souls." [803]
He encouraged another nephew priest, Jos Ramn, in his personal ministry among his fellow
priests in Madrid: "I see you are now working among the diocesan priests of Madrid. It's a great
task, because, as the Father often said, every priest who is saved saves a thousand people:
and the Church throughout the world is going very difficult moments, and we must redouble our
efforts not only to save priests, but to help them become saints. And this requires that we fight
to be saints ourselves." [804]
At the same time, he reminded everyone of the importance of using supernatural means, and in
particular of resorting to prayer to help those faithful undergoing very challenging moments to
overcome them. "Pray also for the poor Mother Church, that the Lord deign to shorten the time
of trial." [805]
He tried to spread the teachings of the Council, made practical from his personal experience,
whenever and wherever he could. At times, he encouraged those who remained faithful to the
Magisterium [806], or those who tried to clarify some debated issues [807]; sometimes he
personally expounded on doctrine.
As he had great prestige, some theological publications requested him to write articles. For
example, in March 1968 the magazine "Concilium" asked him to be one of its contributors, and
in December sent him a draft of a "manifesto on the freedom of theologians" for him to sign.
Don Alvaro refused to sign it, because it overlooked the function of the Magisterium. Since then,
without any explanation, the magazine simply stopped corresponding with him. [808]
In his zeal to spread the doctrine of the Church and to support the teaching of the Council and
the Pope, he published articles treating of theological-canonical [809] themes, and the books
Faithful and Laity in the Church and On the Priesthood [810], which are the result of his
dedication to the Commission for the Revision of the Code of Canon Law and the Conciliar
Commission for Priests. Both works have been published in numerous editions and translated
into many languages. The first book does a close reading of some texts of Vatican II, particularly
those that focus on the meaning of faithful from the theological and juridical points of view,
their rights, the juridical concept of the laity and its mission in the Church and in the world, the
rights they enjoy and obligations that accrues to them, the role of women in the Church, and the
duty and importance of religious training in carrying out the new evangelization. The text was a
milestone in the field of theological and juridical studies on the laity.
The second book includes articles published in various journals between 1955 and 1972, and
showed Bishop del Portillos deep love for the ministerial priesthood and priests. It explains the
human figure of the priest, his mission, priestly celibacy, the priests centeredness in Christ, and
his spirituality. The book highlights Don Alvaros clarity of thought and his idea of the core
themes of the priesthood - consecration and mission - which, according to the Council's
teaching, is the frame by which the study of the nature of the ministerial order should be made.
As well, the book shows his remarkable linearity of thought and a capacity to get to the essence
of ideas and to express in plain language the basic ideas of each theme.
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Always attentive not to draw attention to himself, he didnt give much importance to those
publications. In 1972, he wrote to one of his nephews priests: "I also congratulate you on your
doctorate in canon law, and I am glad that this book of mine (which did nothing but develop the
ideas that we all received from the Father) has been useful to you." [811]
2. Other assignments from the Holy See
Less than a month after the solemn closing of Vatican II Saint Josemara called for a meeting
with the Counselors of Opus Dei from the different Regions. They met in Villa Tevere to study
with the Founder how to best implement the Council's guidelines and continue to push the
apostolates of the Work in the service of the Church. The more than two weeks they had
together was a time both of intense work and intense moments of family life. It was likewise a
wonderful reunion of sorts for people who had known each other for many years. On that
occasion, on January 6, according to the provisions of the Constitution Sacrosanctum
Concilium, n. 57, the Founder wanted to concelebrate Mass with Don Alvaro and some of the
participants of the activity, in the chapel of Santa Maria de la Paz, the largest one in Villa Tevere
[812].
Soon after, between February 26 and March 4, he made a trip to Greece, accompanied by Don
Alvaro, Don Javier Echevarra, and Javier Cotelo (an architect) to study the possibilities of
beginning apostolic work in that country [813]. They found that Opus Dei could not, for lack of
religious freedom. In those days, they prayed a lot for the Pope [814]; on the way back they
stopped at Bari where they prayed before the remains of St. Nicholas to whom they entrusted
the economic needs of Opus Dei.
They had hardly returned when the Holy See asked Don Alvaro to participate in the preparation
of what would be the motu proprio Ecclesiae Sanctae [815], set to regulate certain provisions of
the Council, including those contained in the decree Christus Dominus and Presbyterorum
Ordinis. He was also invited to be part of the post-conciliar Commission on Bishops [816].
Shortly thereafter, on November 15, he was appointed judge of the Tribunal for the causes of
competence for the Congregation of the Doctrine of the Faith [817], and on Nov. 29 as consultor
for the same congregation [818], a task which involved, among other things, attending meetings
of the Congregation on Monday mornings.
Another work which in later years required from him a significant commitment of time and
energy was the new edition of the Code of Canon Law promoted by John XXIII. As was already
noted, in April 1964 he was appointed consultor to the Commission set up for this task [819].
Before the close of the Second Vatican Council a working meeting [820] was held, but his
dedication became more intense after 1966: there were three or four sessions a year that each
lasted a whole week. Beforehand, they had to study and write proposals, opinions, reports ...
Don Alvaro participated as a consultor in three working groups [821]: the "Coetus
coordinationis" who wrote the "Principia qu Codicis Iuris Canonici recognitionem dirigant" and
the project of "Lex Ecclesiae Fundamentalis" [822]; the "Coetus de laicis deque associationibus
fidelium", of which he was rapporteur [823]; and "Coetus de Clericis" (named later, "De sacra
Hierarchia") [824].

316

One also needs to consider that, since 1955, he was a consultor to the Congregation for
Religious [825]; and since 1959, of the Council later called for the Clergy [826]. These tasks
likewise demanded considerable effort from him. There were a lot of opinions to be written
almost one per month which touched on very varied topics: documents which were bases for
international meetings of bishops, catechetical directories, opinions on catechisms, and
regulation of parish pastoral councils, etc.
Through his dedication in his various tasks for the Curia, his desire to serve the Church, already
manifested so often many years previously, became even more evident. The doctrinal and
moral errors that were spreading far and wide, the crisis of discipline, and the disorientation that
was spreading to so many faithful moved him to work without pause. The precarious situation
facing the Church occupied center stage in his mind and prayer. This fact was manifested in his
letters in those years, which often encouraged its recipients to pray for an end to what he called
(using words of St. Josemara) the "time of trial". He wrote, for example, to one of his nieces:
"Do not cease to pray much for the intentions of the Mass of the Father, which (...) are, for many
years (the following): the Church, this poor Mother of ours, Who is now suffering so much, and
for Whom it is truly worthwhile to give ourselves; the Pope, and those who will come after him;
and the needs of the Work. Naturally, the Father then added other intentions, which would vary.
But the first three are fixed and, I say again, from the moment that this crisis began in our
Church. Its a tremendous crisis of faith, with all that it entails. We will overcome, with God's
grace, which will never be lacking; but we must ask the Lord to have mercy on the Church, and
to shorten the time of trial." [827]
And in another letter of those days, he says to his sister Teresa and her husband: "Im, here,
with more work than I can do, because the Holy See is frying me, summoning me to meetings,
asking for opinions on serious matters, etc. pray for me! And above all, pray for the Church,
which is suffering much in this time of chaotic confusion. Pray also for the Father, who is
likewise suffering so much upon seeing so many incredible things: ask the Lord to shorten the
trial." [828]
For Don Alvaro it was clear that the remedy for many of the problems that were showing up was
the proper formation of the clergy. Therefore, to carry out the indications of St. Josemara, he
put great effort in setting up the Faculty of Theology of the University of Navarra. The letters he
sent to the Congregation for Catholic Education, the authorities of the University, the Bishop of
Pamplona, and the Spanish Episcopal Conference are copious and extensive [829]. He was
aware that with the passing of years this Faculty would be a great tool for the doctrinal and
pastoral preparation of many priests around the world. The new Faculty was erected by the
Congregation for Catholic Education in November 1969 [830].
3. The General Congress of 1969
In the history of Opus Dei the years 1965 to 1968, were a period of intense growth. The
momentum of the apostolates, as in previous years, brought St. Josemaria to long journeys
through Europe, accompanied by Don Alvaro. So, from August 19 to October 12, 1966 they
traveled to Milan, Geneva, Paris, Pamplona, Segovia, Barcelona and Turin [831]. A few months
later, between April 19 and 9 May 2, 1967, they went to Toulouse, Pamplona, Lisbon, and
317

Zaragoza, [832]. And in September, they made a long journey back passing through Milan,
Pamplona, and Madrid and crossing the south of France before finally returning to Rome [833].
They followed more or less the same route in the trips of succeeding years: one from April 16 to
May 10, 1968, and another between April 22 and May 8, 1969. [834]
Inevitably, tracing these trips meant mapping the
main shrines dedicated to Our Lady, as they
went through those countries: Einsiedeln,
Lourdes, Fatima, El Pilar, Loreto,... Given the
situation suffered by the Church, the Founder of
Opus Dei came once and again to ask the
Blessed Virgin to deign to shorten this time of
darkness, and bring back the light and peace to
souls and the Church. [835] Years later, we will
see how Bishop del Portillo - always careful to
follow faithfully in the footsteps of the Founder would make similar Marian pilgrimages, asking
help for the needs of the Church and the Work.
Figure 11022: Don Alvaro and St. Josemaria in Fatima.
Photo credits: Opus Dei (Information Office)

In January 1967, the Spanish government

awarded Don Alvaro the Grand Cross of St.
Raymond of Peafort, in recognition of his merits as a lawyer. [836] He sincerely thanked those
who gave him the award but, as he wrote to those who congratulated him for that reason, the
"crosses" that really interested him were of another sort. "I'm sure you understand that what
matters to me, much more than that Grand Cross, are the small crosses of each day. Ask the
Lord that I may know how to carry them with elegance." [837]
His deepest joys came from other sources: the expansion of Opus Dei to new countries. In
those years, the Work began in Paraguay, Australia, Philippines, Belgium, and Nigeria. The
number of people seeking admission also increased, as well as the numbers of priests being
incardinated in the Work. He was likewise thankful for the spiritual health evident among
members of his blood family: his brothers, cousins, and nephews. In August 1968, on the
occasion of the ordination of two nephews, he wrote to their parents: "I send, again, my
congratulations filled with affection. Really, you have received a caress from God. But realize
that your work as parents is not yet finished as regards these two new priests. You have to
continue to pray much for them, that they may be holy priests, as they really should. I have seen
some of the photographs, and I've enjoyed them. Tell those two that I kiss their consecrated
hands, and I hope that those may never cease to bless me." [838]
Another source of joy and gratitude to God was the celebration of his silver jubilee as a priest,
together with Don Jose Maria Hernandez Garnica and Don Jose Luis Mzquiz, on June 25,
1969. Moved by his paternal affection, St. Josemara wanted the three to spend that date
together in Rome [839]. Pope Paul VI sent them a congratulatory telegram and a
commemorative medal of his pontificate as very special signs of his affection. [840] A letter
written the day before to the first Italian member of Opus Dei, Don Francesco Angelicchio, show
318

the emotion that filled the heart of Don Alvaro

at that time. "Be sure to pray for all of us Don Jos Mara, Don Jose Luis and myself especially in the Mass tomorrow, the 25th. Ask
the Lord to send us his grace that we may
continue to work in the service of our
brothers, of the Work, and of the Church with
love, selflessness, and the spirit divine
filiation which the Father has taught his
children, and of which he constantly gives us
an example." [841]
But in those moments of celebration and joy,
dense clouds hovered once more over the
juridical path of the Work. Years earlier, on
October 10, 1964, Paul VI had confirmed to
the Founder of Opus Dei in a private
audience that still it was not possible to find
the desired juridical solution, based on the
common law then in force. But he hinted that
the Decrees of the Second Vatican Council already implemented in full force - could
perhaps provide in the future the key to solve
the institutional problem of Opus Dei. So it
Figure 111: On the occasion of the 25th anniversary of the
was indeed. Thanks be to God, (...) in the
ordination of the first 3 priests of Opus Dei. Photo credits:
Opus Dei (Information Office)
conciliar decree Presbyterorum Ordinis, in the
motu proprio Ecclesiae Sanctae and the Apostolic Constitution Regimini Ecclesiae Universae,
promulgated respectively in 1965, 1966 and 1967, there appeared all the norms of the general
law necessary to establish the main lines of the new legal concept of personal prelatures and
therefore the final juridical solution as desired by our Founder. [842]
Nevertheless, although the conciliar documents and its subsequent development had opened
the doors to the final juridical solution for Opus Dei, St Josemaria decided to allow some time
before requesting a new juridical status that captured the theological charism of Opus Dei. He
said so personally to Archbishop Giovanni Benelli, the Substitute of the Secretariat of the
Vatican State on January 28, 1969. "We will wait - praying and working, working and praying for the right time." [843]
Four months later, on May 20, St. Josemara wrote to Cardinal Antoniutti, Prefect of the Sacred
Congregation for Religious and Secular Institutes, in which "invoking the principle indicated in
section 2 of the Decree Perfect caritatis i.e., that "it is good for the Church that institutes
have each their peculiar physiognomy and function" he expressed the desire "to go ahead
now to update and adapt our present particular law." He continued: "In this regard, while not
religious, I would like to follow, congrua congruis referendo, the procedure outlined in the

319

previously mentioned motu proprio Ecclesiae Sanctae." [844] He then requested that the period
of time for the review be reckoned from the date of the request." [845]
The affirmative response to this request was dated June 11. Two weeks later (June 25), St
Josemaria convened a Special General Congress of Opus Dei for September 1, 1969, for which
Don Alvaro was appointed Secretary General. There were192 members who participated - 87
males and 105 females - from all countries in which the Work was present then [846].
In the meeting of September 2, before they started the work properly speaking, lvaro asked to
speak for him to present a preliminary motion - endorsed unanimously by the participants which was a declaration of full fidelity to the Founder. He stated the following: " As granted by
the Holy See, the Father has the faculty ad vitam to propose to the Holy See changes to our
peculiar law that he deems appropriate (...) He can (also) make all the revisions in the Ius
peculiare without counting on us; and he is the judge who determines whether or not the
traditions of these 41 years of Opus Dei are legitimate." Consequently, he added, "if the Father
wants us to convene this Special General Congress, we will render our collaboration with all joy
and commitment", with the idea he concluded "that the Father is free to accept or not what
he sees fit among those that we propose." [847]
St. Josemaria was grateful for this sincere expression of filial affection, but he added that every
participant, as had always been done in Opus Dei, should give their opinion on the issues under
study with full freedom and responsibility. The sessions lasted two weeks [848]. When the
Congress had ended, Don Alvaro, in his capacity as Secretary General of Opus Dei, reported to
Cardinal Antoniutti on the results of the Congress and the preparation of the second part.
At that time there were members of the Work from 73
different nationalities, of the most varied professions
and trades, and many wanted to send in their
suggestions. Therefore, it was expected that the work of
updating the Ius peculiare would end within about a
year [849]. In order to study these suggestions in the
following months several workshops were held in
different countries and the results were then sent to
Rome to be studied in the Congress [850].

Figure 112: Don Alvaro watching the moving

scene between St. Josemaria and the mother of
an assistant numerary in Mexico City. Photo
credits: Opus Dei (Information Office)

The year 1970 came. St. Josemara, always

accompanied by Don lvaro, again sought the
protection of the Virgin for the Church and for Opus Dei,
going as a pilgrim to pray at various Marian shrines built
under her various titles. He first went to Torreciudad in
Barbastro, in early April, where he was building a shrine
in honor of the Virgin with the financial help of many
people. On the 14th of that month they were at Fatima
[851].
A month later, on May 14, they went to Mexico to make
320

a novena to Our Lady of Guadalupe, to ask the Mother of God for the same things: to intercede
for the Church, for the Pope and for the Work. They were in Mexico for six weeks, during which
time the Founder also took the opportunity to meet with members of Opus Dei, cooperators, and
many other people involved in the means of Christian formation given by the Work [852]. It was
the first of the great catechetical trips he made in the last years of his life on earth.
For Don Alvaro, that trip was also an opportunity to get to know the homeland of his mother and
to meet some of his Mexican relatives. But, as always, his main pursuit was to support St.
Josemara. This was noted in the diary of the center where they stayed in Mexico City. "Don
Alvaro has also impressed us all. Always with the Father, with a fidelity and delicacy with the
Father which are the best example we can have in this regard. The Father has given testimony
of Don Alvaro here, when he was not present, on more than one occasion; but even if he didnt,
the support and love he affords the Father is evident to all. What a way of passing unnoticed
and of being effective! For all of us Don Alvaro has had details of affection, delightful jokes,
appropriate questions; he has given us the criteria on how to deal with the Father." [853]
After the summer in the northern hemisphere (i.e., from August 30 to September 14), they took
part in the second part of the Special General Congress held in Rome. Members of Opus Dei
from all over the world sent 54,781 written suggestions which were studied in the relevant
committees [854]. Moreover, the revision of the particular law of the Work, in accordance with
ecclesiastical authority and the regulations of Vatican II, was considered.
At the conclusion of these sessions, a technical committee was formed, of which Don Alvaro
was named President. Its task was to develop the future new Statutes of Opus Dei and to
submit them to the Holy See for approval at the right time [855]. The work lasted over four
years. On October 1, 1974, the Founder adopted the draft of the Code of the Particular Law of
Opus Dei, which was already preparing its transformation into a personal prelature, when the
Pope so decided [856].
4. The last catecheses of Saint Josemara

Figure 113: St. Josemaria and Don Alvaro inspect the progress of Cavabianca.
Photo credits: Dora del Hoyo: Recuerdos de Dora

321

The end of the sessions of the

Special General Congress
signaled the beginning of new
apostolic projects. The most
important among these was
the construction of the
definitive seat of the Roman
College of the Holy Cross. Until
then this center of formation
was provisionally based in one
part of Villa Tevere, the
headquarters of Opus Dei. But
the arrangement was no longer
tenable, both because the

number of students - now well over a hundred was now too large for the capacity of the
building, and because more space was needed for the tasks of government in the Work.
Certainly, the situation was
not the same as the 1940s
and 1950s, as there were
now many more faithful of
the Work throughout the
world who could help.
However, finding a suitable
site and undertaking a
construction of such
magnitude required
considerable economic
demands. Work began in
March 1971 and the first
students moved in in 1974,
Figure 114: Cavabianca at present. Photo credits: Dora del Hoyo: Recuerdos de Dora
though the last stone of the
center was not put in place until 1976.
One May 30, 1971 St. Josemara made the consecration of Opus Dei to the Holy Spirit for the
first time. This would henceforth be renewed annually in all the centers of the Work on the
Solemnity of Pentecost. The Founder had prepared a text for the ceremony which was not
excessively long but theologically deep. He passed it on to the members of the General Council,
should they have any suggestions. They proposed that these words be added: "Make us always
true to the spirit that You have entrusted to our Founder, and know how to preserve and pass it
on in all its divine integrity." St. Josemara accepted it, but on the condition that when the
consecration was done in the oratory of Pentecost, Don Alvaro would read the formula [857].
That phrase, asking for the fidelity of everyone to the spirit of the Founder, was no doubt a
reflection of the feelings and desires he had in his soul since 1935. It was also a preview of the
message that Don Alvaro would transmit to the other members of Opus Dei from the time of St.
Josemaras death up to the end of his (own) life.
On April 1, 1972 Ramn del Portillo died in Madrid, after a sudden illness. Along with the pain of
separation, Don Alvaro experienced great joy because his brother, who was separated from the
Faith for many years, would be reconciled to God in his last moments and receive the
sacraments. He wrote a letter to his sister, Pilar Gandarillas: "I confess that when I received the
news [858] by telephone, I was filled with joy, because the Lord had touched his soul, and had
gone to confession. You see, for God nothing is impossible." [859]. He likewise confided to a
classmate of his at the engineering school: "My older brother, a doctor, died a few days ago. He
was perhaps separated from the Church for 30 years, and a professed atheist. But the Lord has
been so good that from the moment the disease (cerebral thrombosis) manifested itself until he
lost consciousness, he was given the necessary time to confess and receive the holy
sacraments with faith and fervor. Thank God!" [860]

322

In the summer of that year, St. Josemara and Don Alvaro spent time in Civenna, near Como, in
northern Italy [861]. Upon his return, at seeing the persistent situation of doctrinal and moral
confusion in many environments of the Church and moved by his apostolic zeal, Saint
Josemaria felt the need for him to personally carry out an extensive catechesis. An incident that
happened to St Josemaria two years earlier would help the reader better understand the reason
for this decision. Don lvaro himself explains it. "On August 6, 1970, the Lord made the words
of Isaiah resonate in his soul with such great force: Clama, ne cesses!33 (Is. 58, 1), and he
realized that God wanted him to not only to multiply his prayer and penance, but also to bring as
far and wide as possible, through a strong and insistent preaching, the exhortation to be very
loyal to the Church. That was the reason that on October 4, 1972 they left for the Iberian
Peninsula and returned to Rome only on November 30, after having gone all over Spain and
Portugal for two months of tireless catechesis, during which his ardent message of loyalty to the
Church reached hundreds of thousands of souls." [862]
This "catechetical" journey brought him to many cities in Spain and Portugal where he held gettogethers with numerous people, which despite the size of the audience were nevertheless
imbued with an intimate family atmosphere. With his gift of tongues, St. Josemara preached the
doctrine of the Church that made it attractive to his listeners. He answered questions and
requests from the audience, opening up for them horizons in the Christian life [863]. The people
who were present witnessed how Don Alvaro had all his attention directed to the Founder in
these sessions: always with eyes on St. Josemara" [864], "as if he was hearing what the
Founder was saying for the first time [865]; hanging on to his every word, and passing
unnoticed (...), drinking the words that came from the Founders lips. [866]
The following anecdote, though trivial, is illustrative. St. Josemaria was speaking to a crowd,
when a young woman spoke to him, "Father, I want to tell you something. Look, the other day I
was in another get-together with you; I accompanied a friend. As we were leaving, she said:
have you noticed those priests who were with the Father? [867] Im sure they have heard him
saying those same things many times... - Sure! (interrupted the Founder) - And yet, with how
much affection they look on him ... - Sure! (the Founder interjected once again) - How the
people of Opus Dei love each other!, she concluded. - Yes! We love one other!, St. Josemaria
continued. Yes, sir. We love one another! And it's the best compliment they can say of us.
Because that was what the pagans affirmed of the early Christians: See how they love one
another." [868]
The first months of 1973 went on smoothly. On March 1, the Vatican renewed for another five
years Don Alvaros appointments as consultant to the Congregation for the Doctrine of the
Faith, the Congregation for the Clergy, and the Pontifical Commission for the Revision of the
Code of Canon Law [869].
On July 1973, he accompanied St. Josemaria to Civenna once again, with the intention of
getting some work done during the summer months [870]. While there, his previous problem
with the prostate came back. One day, after spending a very bad night, he got out of bed with a
fever. With his usual poise, at first he said nothing; he even went for a walk with St. Josemara
33

Pray without ceasing (Latin).

323

so as not to upset the plan previously set. Upon returning home, he said he was not feeling well.
It was the beginning of a very high fever. The doctor who treated him in Rome was nearby and
came right away. After duly examining Don Alvaro, he recommended surgery. They went to
Barcelona, so that Dr. Gil-Vernet could operate on him. This doctor was the friend of Dr. Alfonso
Balcells, then Professor of General Pathology at the University of Barcelona, and one of the first
members of Opus Dei in that city [871].
Alfonso Balcells was present during the operation, and he visited Don Alvaro while he was
recuperating. He wrote about Don Alvaros attitude as a patient. "I was struck by his peace and
serenity. There was no trace of anxiety and nervousness in him even during those days. He did
not complain of any discomfort." [872]
They remained in Catalonia until September 29, on which day they returned to Rome. Shortly
afterwards Don Alvaro wrote to Don Florencio Snchez-Bella, Counsellor of Opus Dei in Spain:
"Dearest Florencio: this might come a bit late as Ive been quite busy here, but Im writing these
lines to thank you wholeheartedly for everything you did for me in Barcelona . Im paying you
back by praying for you even more. Ive been feeling great, from the first moment." [873]
The supernatural fruits of the catechesis of the
Founder of Opus Dei in the Iberian Peninsula in
1972 had been unusually abundant: he inspired
many conversions and desires to get closer to
God. Then, in 1974 and in 1975, he understood
that he had to bring this experience to the
countries of South America, where thousands of
his children were asking him to come.
Thanks to the foresight of Don Alvaro, many of
these get-togethers from the catecheses of 1972,
1974, and 1975 were filmed [874]. St. Josemaria
did not like the idea, but Don Alvaros reasoning
broke down his resistance. "I said: Father, now
that there are so many means of preserving the
Founder's image, if we do not use them, those
who will come after will say that either we did not
love you or we were fools. We will be fools, more
or less, but thank God we love you a lot. So you
have to give us permission to make these films.
Figure 115: With St. Josemaria in Altoclaro, Caracas
And so he said: well, do what you want. I
(Venezuela) 8-II-1975. Photo credits: Opus Dei
immediately made indications to call the people of
(Information Office)
Madrid, who had already prepared the filming
equipment to be taken to Argentina. The Father saw only one or two of these films. He didnt
like them, as (he was convinced that) his mission was to hide and disappear, and in those
movies he appeared talking before thousands of people." [875]

324

The initiative of Don Alvaro has allowed the voice and the figure of St. Josemara to be
preserved over time. Moreover, because of it a countless number of people has benefited then
and now and will continue to benefit in the years to come, from the catecheses of one of the first
saints of the Church filmed live.
The second journey to the Americas began in May and consisted of trips to Brazil, Argentina,
Chile, Peru, Ecuador and Venezuela. But willingness of St. Josemaras spirit exceeded the
strength of his body, which eventually flagged. After going through a punishing schedule in
Brazil and Argentina, he suffered pharyngitis in Chile. This got worse when he got to Peru
because of renal and respiratory problems; then he suffered altitude sickness in Ecuador. His
health suffered greatly. Bishop Echevarra recalls that they had to "delay the trip and modify the
original schedule, at times because of atmospheric conditions, at other times because of St.
Josemarias flagging health. The upshot was that it was not possible to hold the previously
planned number of get-togethers. In all cases, the behavior of Don Alvaro was exemplary. He
encouraged and supported the Founder, and he knew how to keep silent when St. Josemara
was physically too weak to continue and had to undergo medical treatments that left him
exhausted (...). If he had always been a faithful son of the Founder, in those months of actual
physical ordeal for St Josemaria he was always at his side with a care that showed his
allegiance to God, through his loyal service to the one whom the Lord had chosen to begin the
path of Opus Dei." [876]
They returned to Rome on September 30. A few months later, on January 29, 1975, and
although not fully recovered, St. Josemara resumed his catecheses, this time in Venezuela and
Guatemala. These lasted throughout the month of February. In Guatemala City one remarkable
episode during a get-together would remain in the memories of those who were there. This
happened on February 19, the saints day of Don Alvaro. Many members of Opus Dei were in
the get-together, and someone asked the Father: What should we do to be as faithful as Don
Alvaro? Immediately, everyone present broke into loud applause and St. Josemaria happily
joined them [877].
But the body of the Founder was worn out. That
night he suffered an onset of bronchitis, with
hoarseness and fever, which forced them to
suspend the meeting scheduled for the next
day. The doctors said it was doubtful that he
could recover. He agreed to return to Europe,
and so they did [878].
5. Death of the Founder
In May 1975, accompanied as always by Don
Alvaro, the Founder visited the site of the
Shrine of Our Lady of Torreciudad near
Barbastro, his hometown, and consecrated its
altar, on May 24. The next day, May 25, the City Figure 116: Contemplating the altar images in Torreciudad
Council conferred on him the towns Gold
with St. Josemaria. Photo credits: josemariaescriva.info
325

Medal. (On the afternoon of the same day, he was back in the Shrine.) He had previously given
instructions for many confessionals to be built in the crypt of the Shrine, and"the Father
requested for a confessional that was available. Right there and then he asked Don Alvaro to
hear his confession; afterwards Don Alvaro made his with the Father. This was how the
confessionals in Torreciudad were inaugurated." [879]
The Founders health had been deteriorating in recent months. He was suffering from
cardiovascular problems [880], but there was absolutely no hint that the end of his life would
come very soon. However, God had his own plans. On June 26, 1975, at noon, the Lord called
him to his presence, to grant him the reward promised to his good and faithful servants. [881]
We have numerous details of his passing, thanks to a long letter that Don Alvaro wrote three
days later to all the faithful of the Work [882]. The text begins with these words: "How hard it is
for me to write this letter! But I feel the duty not to delay it even for one more day, because all
the daughters and sons of the Father have the right to know more than just the brief news that
have very recently caused every one of us such an immense pain. You will understand that it is
very difficult for me to string these lines together, because it's hard to reflect when one is
submerged in sorrow." [883]
The last moments of the Founder happened as follows. On June 26, St. Josemara had
celebrated Holy Mass - the votive Mass of the Virgin Mary - shortly before 8 am, because he
wanted to go to Castel Gandolfo to be with his daughters at the Roman College of Holy Mary.
By 9:35 he left the house by car and immediately began to pray the Joyful Mysteries of the
Rosary [884]. He felt unwell at Castel Gandolfo, and asked to go home. He was "undoubtedly
tired, but calm and happy. (...) Upon entering Bruno Buozzi a few minutes before 12, he greeted
our Lord, in the Oratory of the Father, with a slow and prayerful genuflection, accompanied by
an act of love, as he often did. We then went to the room where he usually worked - we all know
that was my office -, and a few seconds after going through the doorway, he called: Javi! Javier
[885] had stayed behind to close the elevator door, and the Father repeated, louder this time:
Javi!, and then more weakly, I'm not feeling well. Soon after, the Father collapsed on the floor."
[886]
During those moments Don Alvaro was just a few steps behind the Founder and, while they
were trying to resuscitate him [887], he imparted sacramental absolution to him several times
and administered the sacrament of Extreme Unction [888]. They resorted to all the means
available to get the Father out of that crisis. "It was an hour and a half of struggle, of hope:
oxygen, injections, cardiac massage. Meanwhile, I renewed the absolution several times. We
could not believe that the hour of greatest pain had finally come." [889] He also instructed the
Central Secretary to ask the women who lived and worked in the headquarters of Opus Dei that
time "to pray with a lot of intensity, for at least the next ten minutes, for a very urgent intention."
[890] But at half past one it was already apparent that efforts to revive him were futile. "We all
knelt beside the body of our Father, and I kissed his hands and forehead. We prayed the

326

Responso34, and we continued to pray, grief-stricken, neither able nor willing to contain our
tears." [891]
His grief was unfathomably profound,
much like the love he professed for St.
Josemaria [892]. Surely, he was the son
who most felt the loss of the Father, but on
that day he did not have time to mourn. In
those difficult circumstances he dedicated
himself in the service of all, manifesting an
extraordinary strength and peace. He
understood that the rest would manifest
their pain with tears, and he kept himself
strong to support them. His serenity,
supernatural vision, and peace, as well as
his prudence and delicate affection for
those who shared their suffering,
comforted those who were there [893].
As soon as it was possible, he wanted to
celebrate the first Mass de corpore
Figure 117: Don Alvaro remained for a long time in prayer before insepulto35. He did so "amidst sobbing"
the remains of the Founder. Photo credits: Opus Dei (Information
[894]. The feelings that he harbored in his
Office)
heart then and that would always
accompany it can be summarized in one sentence which he addressed to the participants
before giving them Communion: "May we be saints, may we be faithful." [895]
At the same time, from the first moment, he had the deep conviction that the Founder was
already enjoying the vision of God, and that they could count on his intercession in heaven. He
said as much in the Responso, after a Mass de corpore insepulto. Just a moment ago we were
singing the Dies irae, and when the hymn came to the words quem patronum rogaturus cum vix
iustus sit securus ... which patron saint will I beg from when the just is barely secure?... a
thought came to my the soul: which patron saint? our Father! [896]
Later, during another Mass for the Founder, he made a request from the faithful who were
listening to him. "Pray also a little for me, because I am was at the Father's side for forty
years, except for a few times I was physically separated from him; spiritually I never left him. For
each and every one of us the pain will be enormous, but for me, perhaps it is a little bit more.
Pray for me." [897]
While the Masses de corpore insepulto went on, one after another, the stream of mourners
flowed into the chapel. Among the first who came was Msgr. Benelli, Substitute of the
34

Responso: this is the traditional prayers for the dead which, in Latin, begins Ne recorderis peccata mea, Domine,
dum veneris saeculum per ignem. (Do not remember my sins, O Lord, when You come to judge the world by fire.)
35
De corpore insepulto (Latin): as the body lies in state

327

Secretariat of State of the Vatican, representing the Pope. He remained in the chapel for a long
time absorbed in prayer. There were also cardinals, bishops and priests, members of the
diplomatic corps, famous people and people of modest means, and so many members of the
Work, cooperators, and friends. They manifested their grief and their love by staying long hours
in prayer before the remains of St. Josemara.
At that time, it gave Don Alvaro not a small consolation "to receive the loving response of Pope
Paul VI to the news I sent him in my capacity as Secretary-General of the Work. Through
Archbishop Benelli, the Pope expressed his condolences and told us that he was spiritually
praying beside the body of a child so faithful to Holy Mother Church and the Vicar of Christ."
[898]
On June 27 he received a telegram from the Secretary of State of the Holy See, sent on behalf
of the Pope, which said that the Pope offered prayers for the soul of the Founder and sent his
blessing to all members of Opus Dei. On the 30th, Don Alvaro wrote to Paul VI [899] to thank
him for his consolation and prayers during these painful moments, and to narrate how they had
spent the last hours of St. Josemara on earth [900]. He assured the Holy Father that the Lord
was giving to all the faithful of Opus Dei the grace to live those moments with great serenity. He
added that, with God's help, they would continue to serve the Church, cor unum et anima una,
forming one heart and one soul, in firm adherence to the Magisterium, and following faithfully
the spirit of the Founder. Aware of their personal weakness, they sought protection in the
powerful intercession of Mary, faithful Virgin, our Hope, and in the paternal blessing of the
Roman Pontiff [901].
While awaiting the General Elective Congress that was to be held to appoint the successor of
the Founder, the responsibility of heading the Work fell on Don Alvaros shoulder, as its
Secretary General. The spirit with which he wanted to face this period was the same that had
animated his entire life from the day he asked for admission to Opus Dei: fidelity to the
teachings of St. Josemara.
That was also what he asked from his brothers and sisters. "If the Father could speak to us,
what would he ask us? I think what he has already told us all: that we must be faithful! May you
be faithful: that was like the refrain of the Father - that you may be faithful for me! Allow me to
insist, my sisters and brothers, that the time has arrived for all of us: this is the time to be faithful
more than ever. It is time for a more decisive conversion of our lives to a fidelity that is fuller,
more delicate, more sincere, more in love, and more generous to the whole spiritual heritage
that the Father has transmitted to us. (In doing so) he gave his own life for us - because we
cannot doubt that he has died under the weight of this task of serving God, the Church, and the
Pope." [902]
On July 19, Don Alvaro went with Don Javier Echevarra to Asturias (Spain), to spend a few
days to rest and to work. While they were there, he received thousands of letters from all over
the world. In these letters, the faithful of the Work expressed their desire for holiness and
faithfulness to God, as well as their union with the Roman Pontiff and the head of the Work at
that time.

328

With this groundwork, and the intercession of the Founder in Heaven, Opus Dei could
confidently continue to write the next chapter of its history.
FOOTNOTES:
[784] Del Portillo, A., Letters..., vol. 3, no. 160.
[785] Del Portillo, A., Interview about Founder of Opus Dei on the op. cit., p. 158.
[786] Testimony of Don Alvaro del Portillo that appeared in Romana et Matriten., Beatificationis
et Canonizationis Servi Dei Iosephmari Escriv de Balaguer, Positio super vita et virtutibus,
Summarium, n. 964. St. Josemaria also expressed this in an interview in 1968 for the weekly
magazine L'Osservatore della Domenica, Vatican City: "Indeed, one of my greatest joys was to
see the Second Vatican Council so clearly proclaim the divine vocation of the laity. Without any
boasting, I would say that, as far as our spirit is concerned, the Council has not meant an
invitation to change but, on the contrary, has confirmed what, with the grace of God, we have
been living and teaching for so many years. The principal characteristic of Opus Dei is not a set
of techniques or methods of apostolate, not any specific structures, but a spirit which moves one
to sanctify one's ordinary work." (St. Josemaria, Conversations with Monsignor Escriv de
Balaguer, op. Cit., 72, 3).
[787] "We fully evident that all the faithful, whatever may be his or her state or condition, are
called to the fullness of Christian life and to the perfection of charity." (Vatican Council II
Dogmatic Constitution Lumen Gentium, n . 40). "Therefore, all the faithful will sanctify
themselves every day in their own living conditions, occupation, and circumstances." (ibid., n.
41). "All faithful are invited and obliged to seek sanctity and the perfection of their own proper
state." (ibid., n. 42).
[788] In the motu proprio Sanctitas clarior 19-III-1969, which marked the beginning of the reform
of the procedure for the Cause of Saints, Pope Paul VI affirmed that the proclamation of the
universal vocation to sanctity constituted nuclear entero reconcile the message: [The Second
Vatican Council] with hasty insistence has urged all the faithful of whatever condition or state to
pursue the fullness of Christian life and the perfection of charity. This strong invitation to
holiness can be considered the most characteristic feature of the whole Magisterium of the
Council and, so to speak its ultimate goal." (AAS 59 (1969), p. 149-153). In turn, John Paul II
wrote: "The Second Vatican Council has used luminous words about the universal call to
holiness. We can well say that it is this primary set point entrusted by a Council that was
convened to promote the evangelical renewal of the Christian life to all the sons and daughters
of the Church." (Post-synodal exhoration Christifideles laici 30-XII-1988 n. 16).
[789] Cf. Vatican Council II Decree Apostolicam actuositatem, no. and Decree Ad gentes, n. 15.
[790] Bernal, S., Memory of lvaro del Portillo, op. cit., p. 126-127.
[791] Paul VI, Speech to the Sacred College of Cardinals, June 23, 1972, in Insegnamenti di
Paolo VI, X (1972), p. 672-673.

329

[792] "The prophets prophesy falsely in my name: I sent them not, neither have I commanded
them, nor have I spoken to them: they prophesy unto you a lying vision, and divination and
deceit, and the seduction of their own heart." (Jer. 14,14).
[793] This old moral aphorism, quoted by the Pope indicates that for an action to be virtuous, it
is necessary for all the elements in carrying it out be virtuous as well; one defect is enough to
spoil everything.
[794] Paul VI, Speech in the Pontifical Lombard Seminary in Rome, 7-XII-1968 in Insegnamenti
di Paolo VI, VI (1968), p. In 1188.
[795] Paul VI, Speech to the Sacred College of Cardinals, June 23, 1972, in Insegnamenti di
Paolo VI, X (1972), p. 673.
[796] Paul VI, General Audience, 16-VII-1975 in Insegnamenti di Paolo VI, XIII (1975), p. 773.
[797] Benedict XVI, Speech to the Roman Curia, 22-XII-2005, Insegnamenti di Benedetto XVI, I
(2009), pp. 1023 to 1024.
[798] Ibid.
[799] Cf. ibid.
[800] Cf. Testimony of Msgr. Javier Echevarra Rodrguez, AGP, APD T-19544, p. 462.
[801] Del Portillo, A., Letter to Luis Fernando Nio Del Portillo, AGP, APD C-671229.
[802] Del Portillo, A., Letter to Father Miguel Angel Nio Del Portillo, AGP, APD C-721007.
[803] Del Portillo, A., Letter to Father Miguel Angel Nio Del Portillo, AGP, APD C-740225.
[804] Del Portillo, A., Letter to Jose Ramon Nio Del Portillo, AGP, APD C-700310.
[805] Del Portillo, A., Letter to Maria del Pilar Gandarillas, AGP, APD C-720324. He took the
expression "time of trial" from St. Josemaria, who used it very often to refer to the situation in
those moments.
[806] For example, with Professor Fabro: "I thank you with all my heart and I convey my best
wishes many more people will read your writings: I am sure that you are doing an excellent
service to the Church, our Mother, by clarifying the evil roots of what ails us and which has done
so much damage to countless souls. God bless you!" (Del Portillo, A., Letter to Father Cornelio
Fabro, AGP, C-740 215 APD: original in Italian).
[807] It can be seen, among others, in the correspondence with Father Philippe de la Trinit,
OCD, "I congratulate you on the clarity of your exposition, the ardent defense of our Holy Faith,
the acuteness of your reasoning, as well as your charity: veritatem fecisti in caritate, in clarifying

330

something that is difficult to understand: the good faith of poor Teilhard36, in some moments of
his life or his work." (Del Portillo, A., Letter to Father Philippe of the Trinity, AGP, C-680 320
APD: original in Italian). A few months later he wrote again: "I have received with appreciation
the copy of Vision cosmique et christique, which you kindly sent me as a gift. I'm reading it with
real pleasure, and I am pleased to express my heartfelt congratulations to you for this work is
undoubtedly an important contribution to the critical study of Teilhard de Chardin - a study
imbued with great clarity of ideas and doctrinal rigor -, and a genuine and great service to the
Holy Church and souls." (Del Portillo, A., Letter to Father Philippe of the Trinity, AGP, C-680 601
APD: original Italian).
[808] Cf. Testimony of Jose Luis Gutierrez, AGP, APD T-15211, p. 8.
[809] Del Portillo, A., "The Laity in the Church and in the world," Nuestro Tiempo (magazine),
148 [X-1966], p. 3-22; "Morale e Diritto" Seminarium 11 [VII/IX-1971], p. 732-741; "Clibatus
Sacerdotalis in Decreto conciliari 'Presbyterorum Ordinis", Seminarium, 4 [1967], p. 711-728;
"L'immagine del sacerdote," Studi Cattolici, no. 16 [1972], p. 194-199; "Le secular dans l'glise
et dans le monde," La Table Ronde, no. 219 [1966]; "Ius associationis et associationes fidelium
iuxta Concilii Vaticani II doctrinam" Ius Canonicum 8 [1968]; Dinamicit e funzionalit delle
strutture pastorali in Fagiolo, V. - Concetti. G., La Collegialit episcopale per il futuro della
Chiesa, Firenze 1969 (pp. 161-177); "Los derechos de los Fieles" Ius Canonicum 11 [1971],
(pp. 68-93).
[810] Del Portillo, A., Faithful and laity in the Church, Eunsa, Pamplona in 1969, and Writings
on the Priesthood, Palabra, Madrid 1970. About the origins of these books, Msgr. Gutirrez
recalls, "Julin Herranz and I had commented several times between us, how Don Alvaro,
(despite) having written so much for the Holy See, had in his curriculum only a few publications,
obviously for lack of time (to work on these). Sometime after handing over the text on the laity,
Julian and I suggested to Don Alvaro that that text, could be edited as a book in Spanish.
Bishop Alvaro del Portillo told us to do what seemed to us appropriate. We prepared the
translation and, with a few additions and tweaks on style which he suggested, it was published
with the title "Faithful and Laity in the Church '" (Testimony of Jose Luis Gutierrez, AGP APD T15211, p. 8).
[811] Del Portillo, A., Letter to Jose Ramon Nio Del Portillo, AGP, APD C-720324.
[812] Diary of the center of the General Council, Entry of January-6-1966 AGP series M.2.2, D
430-14.
[813] Cf. Vazquez de Prada, A., The Founder of Opus Dei, vol. III, op. cit., p. 497-498.
36

Pierre Teilhard de Chardin SJ (French, May 1, 1881 April 10, 1955) was a French philosopher and Jesuit priest
who trained as a paleontologist and geologist and took part in the discovery of Peking Man. He conceived the idea
of the Omega Point (a maximum level of complexity and consciousness towards which he believed the universe
was evolving) and developed Vladimir Vernadsky's concept of noosphere Some of Teilhard de Chardin's ideas
came into conflict with some officials in the Roman Curia and in his own Jesuit order. Specifically, Teilhard's
superiors thought that Teilhard's views on original sin were contrary to Catholic doctrine. As a result, many of
Teilhard's writings were censored by the Church during his lifetime ( Wikipedia).

331

[814] The Founder wrote it thus to Msgr. Dell'Acqua, then substitute of the Vatican Secretariat of
State: "During my recent trip to Greece, I've done almost nothing but pray for the Vicar of
Christ." (Letter of St. Josemaria to Msgr. Angelo Dell'Acqua, 21 - IV-1966 cit. Vazquez in Prada,
A., The Founder of Opus Dei, vol. III, op. cit., p. 498).
[815] Paul VI, motu proprio Ecclesiae Sanctae, 6-VIII-1966, in AAS 58 (1966), p. 757-787.
[816] Cf. Rodriguez, P., La figura ecclesiale di Msgr. lvaro del Portillo, in Servo buono e fedele
(a cura di Bosch, V.), Lib. Ed. Vaticana, Citt del Vaticano 2001, p. 54.
[817] Cf. Appointment as Judge for the Tribunal of the causes of competence of the Sacred
Congregation for the Doctrine of the Faith (Rome, 15-XI-1966), AGP, D-17003 APD.
[818] Cf. Appointment of Consultor of Sacred Congregation for the Doctrine of the Faith (Vatican
City, 29-XI-1966), AGP, D-16098 APD.
[819] Cf. Appointment as Consultor to the Pontifical Commission for the revision of the Code of
Canon Law (Vatican City, 17-IV-1964) and successive revisions (22-III-1968-III-1 in 1973 and
15-IV-1978) PGA APD D-17006, 19401, 17010 and 19037.
[820] Cf. Testimony of Jose Luis Gutierrez, AGP, D-17929 APD, p. 4.
[821] Cf. ibid., p. 4-5.
[822] "For the Lex Ecclesiae Fundamentalis Don Alvaro wrote the following (everything was
written in Latin): some Observations of the 26 to 27-VII-1966 (3 pp.); Observations of 13-IV1967 (46 pp.); Opinion of 13-IV-1972 (21 pp.); Proposal 13-V-1973 (3 pp.); Observations for the
session of 17 to 22-XII-1973 (1 p.)" (Ibid.).
[823] "Before the first meeting of this Group on 2-X-1966, Don Alvaro wrote his opinion, with the
title Introducenda in Iure Canonico de laicorum notione deque eorum iuribus et officiis in
Ecclesia ( 153 pp.) On 30-VIII-1967 he added a Relatio circa statutum iuridicum generale
omnium christifidelium (36 pp.). His account of the sessions of the Group De laicis was
published in Communicationes 2 (1970), p. 89-98. The opinion Introducenda in Iure
Canonico ... expounded, for the first time in canonical studies, the common condition of the
faithful of all the baptized (with its corresponding juridical or canonical status) and, with this
fundamental unity assumed, the distinctions between clergy, laity, and religious." (ibid.)
[824] "Before the first meeting of the Consultors which took place from 24 to 29-X-1966, he
wrote two opinions, dated 20-VI-1966: 1. Qustiones recognoscend circa clericorum iura,
privilegia atque obligationes (90 pp.); 2 Qustiones recognoscend circa clericorum
adscriptionem alicui dicesi (93 pp.). (...) Afterwards, he presented another five votes: 1.
Recognitio legislationis de Episcopis 30-X-1967 (pp. 25); 2. De Vicario generali, de Vicariis
episcopalibus ac de Episcopis coadiutoribus et auxiliaribus on Nov 1968 (pp. 29); 3. De curia
dicesana on 25-III-1969 (pp 18); 4. De generali ordinatione curi dicesan deque aliis
institutis on 23-I-1970 (pp 14); 5 De vicariis foraneis, de parochis ac de ecclesiarum rectoribus
on 10-VII-1970 (15 pp.)." (Ibid.)
332

[825] He would keep this assignment until 1967: cf. Annuario Pontificio 1967, p. 958, the last
year in which he appears.
[826] Appointment renewed successively on 19-IV-1968, 1-III-1973, 27-XI-1978. 26-II-1985, and
24-IV-1990, originals in AGP, APD.
[827] Del Portillo, A., Letter to Pilar del Portillo Gandarillas, AGP, APD C-711009.
[828] Del Portillo, A., Letter to Santiago de Liniers Urbina, AGP, APD C-711012.
[829] Cf., for example, Del Portillo, A., Letter to Msgr. Gabriel Marie Garrone, AGP, APD C-670
331; Letter to Msgr. Francesco Carpino, AGP, C-670409 and APD Letter to Msgr. Gabriel Marie
Garrone, AGP, APD C-670 826, quoting only some of the writings by Don Alvaro. On this
subject, cf. Vazquez de Prada, A., The Founder of Opus Dei, vol. III, op. cit., p. 498-501 and
516-518.
[830] The Faculty of Theology of the University of Navarra began its activities as a Theological
Center in 1964. Later on it was raised to the level of Institute in 1967 and erected by the Holy
See as a Faculty in 1969. The decree of erection by the Sacred Congregation for Catholic
Education was dated XI-1-1969 vid. Vazquez de Prada, A., The Founder of Opus Dei, vol. III,
op. cit., p. 517-518.
[831] Cf. Account of Trips (1962-1975), Javier Villarreal Cotelo (AGP, D-19192).
[832] Cf. ibid.
[833] Cf. ibid.
[834] Cf. ibid.
[835] St. Josemara, Letter to Carmen Ramos Garcia, 5-XII-1974 cit. in Vzquez de Prada, A.,
The Founder of Opus Dei, vol. III, op. cit., p. 734.
[836] Cf. Awarding of the Great Cross of St. Raymond of Peafort: Office of Communications
(Madrid, 23-I-1967) and Title (Madrid, 2-II-1967), AGP, D-16027 APD.
[837] Del Portillo, A., Letter to Ricardo Castelo Viedma, AGP, APD C-670214.
[838] Del Portillo, A., Letter to Toms Nio Molinos, AGP, APD C-680914.
[839] Cf. Testimony of Msgr. Javier Echevarra Rodrguez, AGP, APD T-19544, p. 816.
[840] Cf. Telegram from Card. Villot of 28 June 1969 communicating the blessing of the Holy
Father for the silver anniversary of the priestly ordination Don Alvaro (AGP, D-10311 APD).
[841] Del Portillo, A., Letter to Francesco Angelicchio, AGP, APD C-690624. Similar ideas show
up in other letters of these days: to Antonio Trueba, AGP, APD C-690 626; to Luis Ponte
Manera, AGP, APD C-690 626; to Edward de Caso Ridaura AGP, C-690 627 APD; and to
Carolina MacMahon Jacquet, AGP, APD C-690628.
333

[842] Del Portillo, A., ... Letters, vol. 2, no. 346. Cf. Fuenmayor, A. Gomez-Iglesias, V., Illanes,
JL, The Canonical Path of Opus Dei, Op. cit., p. 365-371.
[843] Herranz, J., On the outskirts of Jericho, op. cit., p. 189.
[844] St. Josemara, Letter to Cardinal Antoniutti, Prefect of the Sacred Congregation for the
Religious and Secular Institutes, on the official announcement for a Special General Congress
of Opus Dei, 20-V-1969, in Fuenmayor, A. Gomez -Iglesias, V., Illanes, JL, The Canonical Path
of Opus Dei, Op. cit., p. 811-812.
[845] Fuenmayor, A. Gomez-Iglesias, V., Illanes, JL, The Canonical Path of Opus Dei, Op. cit.,
p. 373.
[846] On the development of Congress: cfr. ibid., p. 371-387.
[847] Del Portillo, A., Words spoken on 2 Sept. 1969, recounted in the Minutes of the Special
General Congress of Opus Dei vid. ibid., p. 376.
[848] Cf. Vazquez de Prada, A., The Founder of Opus Dei, vol. III, op. cit., p. 576.
[849] "Now, the study on some points dealt with in the Congresses will continue and of others
which at the moment, still have not been taken up: this will take place to subsequent requests
for communications, coming from a wide base of the men and women members of Opus Dei
from 73 nationalities, from the most varied trades and professions, and which will be worked out
in the second part of the Congresses. In this way, we think that, with the grace of God, we can
finish to work of updating the Ius Peculiare within the next year." (Del Portillo, A., Letter to Card.
Ildebrando Antoniutti, AGP, C-690 918 APD: original in Italian).
[850] Cf. Vazquez de Prada, A., The Founder of Opus Dei, vol. III, op. cit., p. 576.
[851] Cf. Testimony of Joaquin Alonso Pacheco, AGP, APD T-19548, p. 118.
[852] Cf. ibid., p. 28.
[853] Diary Augusto Rodin (Mexico City), entry of 16-V-1970 AGP series M.2.2, D 352-06.
[854] Cf. Vazquez de Prada, A., The Founder of Opus Dei, vol. III, op. cit., p. 577 and 582 ..
[855] Cf. Fuenmayor, A. Gomez-Iglesias, V., Illanes, JL, The Canonical Path of Opus Dei, Op.
cit., p. 381-387.
[856] Cf. ibid., p. 387-417.
[857] Cf. Testimony of Joaquin Alonso Pacheco, AGP, APD T-19548, p. 28-29.
[858] The "news" referred to is the stroke suffered by Ramon, which was not mortal. His brother
died seven days after Don Alvaro wrote this letter.
[859] Del Portillo, A., Letter to Maria del Pilar Gandarillas, AGP, APD C-720324.
334

[860] Del Portillo, A., Letter to Antonio Martinez Cattaneo, AGP, APD C-720619.
[861] Cf. Diary of the center of the General Council, entries of 30 7-VI-IX-1972 AGP series
M.2.2, D 431-01 and D 431-02.
[862] Del Portillo, A., Interview on the Founder of Opus Dei on the op. cit., p. 219.
[863] Cf. Vazquez de Prada, A., The Founder of Opus Dei, vol. III, op. cit., p. 646-660.
[864] Testimony of Joaquin Alonso Pacheco, AGP, APD T-19548, p. 29.
[865] Testimony of Francisco Piedrafita Ponz, AGP, APD T-0755, p. 27.
[866] Testimony Federico Riera-Marsa Bonmat AGP APD T-17577, p. Two.
[867] It refers to Don Alvaro and the present prelate of Opus Dei, Msgr. Echevarra.
[868] This dialogue is recounted in AGP, Library, P04, vol. II, p. 633-634.
[869] Cf. Appointments: originals AGP APD D-17010, D-16099 and D-18735.
[870] Cf. Accounts of Trips (1962-1975), Javier Villarreal COTEL (AGP, D-19192).
[871] Cf. Testimony of Msgr. Javier Echevarra Rodrguez, AGP, APD T-19544, p. 196-197.
[872] Testimony Alfonso Gorina Balcells, AGP, APD T-0406, p. One.
[873] Del Portillo, A., Letter to Florencio Snchez-Bella AGP APD C-731018.
[874] Cf. Vazquez de Prada, A., The Founder of Opus Dei, vol. III, op. cit., p. 661.
[875] Del Portillo, A., Words spoken in a family get-together, 9-I-1976 AGP series B.1.4 T760109.
[876] Testimony of Msgr. Javier Echevarra Rodrguez, AGP, APD T-19544, p. 197-198.
[877] Cf. Vazquez de Prada, A., The Founder of Opus Dei, vol. III, op. cit., p. 751.
[878] Cf. ibid.
[879] Ibid., P. 763.
[880] Cf. ibid., p. 759 and 763.
[881] Cf. ibid., p. 756 and ff.
[882] The letters title was "Our Father in Heaven," and is dated 29 June. In thirty-six pages he
recounted the final hours of St. Josemaria on earth and encouraged the members of the Work
to follow the examply of the Founder with renewed fidelity, insisting especially on the virtues of
charity and humility (Del Portillo, A., Letters, vol. 2 nos. 1-27).

335

[883] Del Portillo, A., Letters..., vol. 2, no. One.

[884] Cf. Del Portillo, A., Letters..., vol. 2, no. Three.
[885] It refers to Msgr. Javier Echevarra, present prelate of Opus Dei.
[886] Del Portillo, A., Letters..., vol. 2, no. 4.
[887] Cf. Testimony of Msgr. Javier Echevarra Rodrguez, AGP, APD T-19544, p. 345.
[888] Cf. Testimony of Jose Luis Soria, AGP, APD T-18570, p. 6.
[889] Del Portillo, A., Letters..., vol. 2, no. 4.
[890] Ibid.
[891] Ibid.
[892] Testimony of Jose Luis Soria, AGP, APD T-18570, p. 7. During a reunion with the Central
Asesora, 14 July ese year, hoping that Don Alvaro llorado much habitat (cf. Testimony by
Carmen Ramos Garcia, AGP, APD T-18498, p. 5).
[893] Cf. Testimony of Joaquin Alonso Pacheco, AGP, APD T-19548, p. 34.
[894] Del Portillo, A., Letters..., vol. 2, no. 7.
[895] Del Portillo, A., Words recounted in AGP Library, P02, 1975, 618-619.
[896] Del Portillo, A., Words recounted in AGP Library, P01, 1976, 227.
[897] Del Portillo, A., Homily delivered on 27-VI-1975: AGP, Library, P02, 1975, 638.
[898] Del Portillo, A., Interview with the Founder of Opus Dei on ..., op. cit., p. 245-246.
[899] Del Portillo, A., Letter to His Holiness Paul VI, AGP, APD C-750630.
[900] Among other things, he told him that, for many years, St. Josemaria offered his Mass
every day for the Church and for the Pope, and on that very day, 26 June, with the grace of
God, he was disposed to give his life for the Roman Pontiff. "That morning, at around 9:30, (...)
he found out that a famous Roman professional, very close to Your Holiness, had asked to see
him. As he could not receive him, and also because had a previously planned trip abroad two
days later, our Founder assigned two members of the General Council to bring to that beloved
person the following message: Tell him that I am about to leave for a trip but I keep him
constantly in mind and that I pray for him. Tell him, as well, that that every day, for many years, I
offer the Holy Mass for the Pope in the same way as my sons and daughters and so many
other persons who collaborate with the Work do. I also did that today. You can add, moreover,
because you had heard it many times from me, that if God wants, I am disposed with His grace
to give my life for the Pope. (Del Portillo, A., Letter to His Holiness Paul VI, AGP APD 750630C: original in Italian).
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[901] "Your Holiness: aside from thanking You for Your affectionate condolence in our deep
sorrow and narrating to you the final hours of our Founders earthly life, I want to assure You
because I know that Your fatherly heart will be concerned for us that the most merciful Lord, in
his infinite goodness, is granting to all of us, the members of Opus Dei, the grace of keeping,
also in these moments, a great peace and serenity. (...) Now, consummati in unum firmly in
your most living memory and profoundly sure of our path thanks to the clarity and depth of his
teachings with the help of our Lord, we will continue working in the service of the Church, with
a total adherence to Your Magisterium and following faithfully the spirit of our Founder, cor
unum et anima una. To persevere in these very firm resolutions, despite our poor efforts, we
can surely count on the omnipotent intercession of Our Holy Mother, Virgo Fidelis, Spes Nostra,
and also on the Paternal Apostolic Blessing of Your Holiness." (Del Portillo, A. Letter to His
Holiness Paul VI, AGP, APD C-750630).
[902] Del Portillo, A., Letters..., vol. 2, no. 18.

Part 3: Father and pastor

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(1975 - 1994)

338

Chapter 16: Early years as head of

Opus Dei
1.
2.
3.
4.
5.
6.
7.

Election as head of the Work

The stage of fidelity
Catechetical gatherings
The first Marian Year
Solidarity with Paul VI
John Paul I
Election and first months of the pontificate of John Paul II

With the Founders transit to Heaven on June 26, 1975 the foundational stage of Opus Dei
came to an end, and what Don Alvaro would call the stage of continuity in fidelity began. In the
nineteen years that he was at the helm of the Work - until his death in 1994 - he carried out his
role as pastor in the closest spiritual union with St. Josemara.
On Don Alvaro fell the responsibility of fulfilling an important legacy of the Founder: to bring to
completion the juridical path of Opus Dei. This he succeeded in doing when the Work was
erected a Personal Prelature of universal scope. In addition, under Don Alvaros leadership, the
Supreme Authority of the Church declared St. Josemaria Blessed. By doing so the Pope set,
as it were, a new seal of approval on the spirit of Opus Dei and clarified beyond doubt that it
was indeed a way of holiness for ordinary Christians called by God to perfect their lives in the
performance of their ordinary duties in the middle of the world.
Until the end of his life, Bishop Del Portillo brought to completion many other tasks that
extended the apostolic work to new countries. As well, he promoted educational and welfare
projects clinics, schools that provided training for household management and the hospitality
industry, vocational training institutes, schools of basic education, universities to contribute to
the common good in industrialized countries and emerging economies.
1. Election as head of the Work
In the letter which he sent to Paul VI on June 30, 1975 to thank him for his prayers and
condolences, Don Alvaro wrote: "At the tomb of our beloved Founder, all of us, Holy Father,
renewed the firm intention of being very faithful to his spirit and of offering our lives for the
Church and for the Pope." [1] These words sum up the entirety of his existence and his pastoral
ministry, which he kept until the end of his days.
As Secretary-General, it was his responsibility to convene the Congress that would elect the
successor of St. Josemara. The date was set for September 14, 1975, the feast of the
Exaltation of the Holy Cross [2]. The next day, the feast of Our Lady of Sorrows, Don Alvaro
officially opened the Congress with the Mass of the Holy Spirit. In his homily, he again stressed
the need to make firm resolutions of fidelity to the spirit of the Founder [3].
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Among members of Congress, and among all the faithful of Opus Dei, there was a conviction
that lvaro del Portillo would be elected [4], because they knew that such was the wish of the
Founder. One of the participants in that meeting wrote, "St. Josemara repeated to us over and
over again, that Don Alvaro was the person who most faithfully and generously gave himself to
the Lord helping to take the Work forward as God asked. And he told us with what strength Don
Alvaro had supported him in difficult times, how humbly he served, (...) how faithfully he gave
himself to the service of the Church." [5] Just two days before his death he had confided to
Msgr. Alonso, in a low voice, pointing to Don Alvaro: "My son, if you are not stupid, when I die
you will follow this brother of yours." [6]
Don Alvaro himself was aware of this possibility. Nevertheless, "full of humility, he kept the calm
and self-mastery of one who is in the hands of God, ever at his disposal." [7]
He was elected unanimously on the first ballot. [8] The words with which he accepted the
election were simple and supernatural, putting his trust in God's help. "You have wanted (...) to
place the weight of the Work on the shoulders of this poor man. I know well that I am worth
nothing, I can do nothing, I am nothing. You did it because you knew I spent more time at the
side of our Father than anyone, and you are looking for continuity. You have not voted for
Alvaro del Portillo; you have voted for our Father." [9]
Immediately, he went down to pray at the tomb of the Founder. When he arrived, all who were
there stood up. But Don Alvaro told them not to bother and, pointing to the tomb, he said:
When the captain is around, the sailor does not give orders37 and the captain is right there.
He knelt, kissed the slab and told those who were present: "Ask him that he be the one to direct
the work from Heaven, and we his successors be only his instruments and nothing else" [10].
He ended with the following words: "If the Father, being holy, asked us to pray for him, imagine
how much more I need prayers who am not holy. You are more obliged, if possible, to pray for
me. I absolutely need every bit of prayer from everyone." [11]
He immediately informed Paul VI about his election [12], reiterating his resolve to serve with
utmost dedication and love for the Holy Church, and filial loyalty and obedience to the Roman
Pontiff and the bishops in communion with the Pope. [13] He also requested an audience to
affirm those words face-to-face [14]. He likewise requested for appointments to speak with
many ecclesiastics of the Roman Curia. Immediately from my appointment he wrote to
Cardinal Casariego I visited one by one all the cardinals and secretaries of the Sacred
Congregations in Rome: what great love for Opus Dei and our Founder I found in all of them!
[15].
He had the audience with Paul VI March 5, 1976. The very cordial meeting lasted for more than
an hour [16]. The words the Pope spoke of St. Josemaria impressed and comforted Don Alvaro.
He asked for and obtained permission from the Holy Father to relay them to the faithful of Opus
Dei. [17] For example, "(the Holy Father) said that he considered the Founder of Opus Dei as
one of those individuals who had received more charisms in the history of the Church, and had
37

The translation of the Oxford-Spanish Dictionary translation of the Spanish proverb Donde hay patrn, no
manda marinero is What the boss says goes which is the general sense of the saying.

340

corresponded with greater generosity to the gifts of God"[18]. As well "he confirmed to me that
he read The Way daily many years ago and it did a great good to his soul, and he asked at
what age our Founder published it. I replied that he published it when he was thirty-seven years
old, but I pointed out that the core ideas of the book had already appeared under the title
Spiritual Considerations in 1934, and that he had written them a couple of years earlier, i.e.
when he was thirty years old. The Pope paused in thought for a moment and then remarked,
So he wrote it in the maturity of his youth." [19].
Don Alvaro mentioned to the Roman Pontiff something
that he had repeated to the faithful of Opus Dei from
the very moment of his election: they should pray much
for the new Father, because he had succeeded a saint
as head of the Work, and he considered himself "a poor
man." Paul VI said, "Ma adesso il santo in Paradiso, e
ci pensa lui." (But now the saint is in Paradise, and
intercedes from there.) [20]. And when he spoke of the
last catechetical trips of St Josemaria, "the Pope was
very much very much filled with emotion, and often
interrupted me to say: is this written down? And I would
answer, Yes, Holy Father, everything is written. The
Pope made the following affirmation: This is a treasure,
not only for Opus Dei, but for the whole Church"[21].
Lastly, Paul VI advised him to be very faithful to the
spirit of the Founder, "He told me: Every time you
resolve an issue, put yourself in the presence of God,
and ask yourself: in this situation, what would our
Founder do?; then act accordingly. Tell all your sons and daughters, that by being faithful to the
spirit of the Founder, they will serve the Church far and wide, effectively and profoundly as
they have done so until now."[22].
Figure 118: Receiving the Apostolic Blessing from
Blessed Paul VI. Photo credits: opusdei.org.nz

Its easy to imagine the joy of Don Alvaro upon seeing at that very moment that the criterion of
action that had guided him for so long was now being confirmed by the successor of Peter. His
gratitude to the Pope and his desires of greater service to the Church shone through his words
as he relayed the Holy Fathers words to his children. [23]
2. The stage of fidelity
Thus, when Don Alvaro spoke about the stage of continuity in fidelity to refer to the new phase
in the history of Opus Dei, he showed himself, as always, in full agreement with the Roman
Pontiff. Carmen Ramos recalled that during the first plenary session with the Central Advisory,
on September 30, 1975, the new President General, i.e., the new Father (as the head of the
Work is called in Opus Dei) he felt unworthy to take the position which, for many years, had
belonged to St. Josemara. Bishop Echevarria told him he had to, because as he was

341

repeating "We are in the stage of continuity"; and Bishop del Portillo would add, "Yes; but I like
even more to say: the stage of fidelity." [24].
Bringing together these two concepts, he coined the term the "stage of fidelity (to) and continuity
(with)" [25] the spirit of the Founder. This might be considered his leitmotif as Father and Pastor
of Opus Dei. He developed precisely this topic in the first letter he wrote to his spiritual children,
shortly after his election. He explained that with the death of the Founder, "the spirit (of Opus
Dei) is already unalterable in such a way that no one can add to or subtract from it" [26]. The
successor had "the duty to preserve, in all his sons and daughters, the good spirit of Opus Dei.
It is a solemn obligation to a great responsibility before the Lord and his Church, of which I must
constantly and lovingly take care." [27]
He had already said to the faithful of the Work during the previous days: he would like
Josemaria Escriva, not lvaro del Portillo, to continue guiding the institution. That's why he was
overjoyed to hear one of his daughters say that the one who seemed to have died was Don
Alvaro and not the Father, because the continuity was perfect [28].
It was not, however, a "static" continuity, the presence of simple inertia. Msgr. Del Portillo
suggested, for himself and for all the faithful of the Work, a "dynamic continuity", in the words of
Msgr. Herranz [29]. As in the Gospel parable, he put all the means at his disposal to maximize
the talents he received from God, not bury them or keep them stagnant wrongly thinking they
would be safe that way. In his first pastoral letter he wrote, "After our Father left for Heaven,
having inherited the riches of his spirit, let us not to imitate the mad man who buried the talent
he received. On the contrary, let us resolve with all our strength, to bear fruit. For that to
happen, we must live the spirit of Opus Dei in its purity and integrity "[30].
Both his spiritual teaching and work of government demonstrate the dynamism of his fidelity to
the founding spirit as well as his ability to solve new apostolic challenges. He always sought as
a reference point the "mind" of the Father, and carried out projects designed by Saint Josemara
still undeveloped with this attitude.
An example of this that has been mentioned was the publication of Romana, the official bulletin
of Opus Dei, which began in 1985, to fulfill a longstanding wish of St. Josemara [31].
Together with the pastoral mission that he received, he was given the special charism both
spiritual and human that comes with the highest authority in Opus Dei: the sense of paternity.
As he was getting accustomed to being called "Father", he displayed a genuinely paternal
concern for his sons and daughters. "There is no grief of yours that is not likewise mine, children
of my soul," he said in 1976 [32]. Bishop Echevarra has put it in a graphic phrase: Don Alvaro
had a mothers heart and a fathers arm" [33].
His sense of paternity will be manifested over the following years, but a couple of anecdotes
that happened in his early months as the Father will illustrate its depth. After hearing the news
of the massive earthquake that devastated some areas of Guatemala, on February 4, 1976, he
wanted to speak to his children in that country. Unfortunately, the destruction of communication
lines would not allow it. He wrote to the Counsellor of Opus Dei in Spain: "I had wanted at once
342

to send them some words of encouragement and affection. I have to God for them. I
immediately sent them a telegram, but who knows when it will reach them. Patience. [34]
What he could do was pray for that
country immediately. "As soon as
the news arrived (he wrote to them
two days after the earthquake) we
have kept you very close to our
hearts and we continue to do so
all over the world: the sons and
daughters that our Father has left
me, scattered throughout the five
continents we are all very much
united to you in Guatemala. Our
prayers have been, and remain,
constant. You will have never
received so many spiritual
Figure 119: "Guatemala Earthquake Feb. 4, 1976. Typical street view in
Patzicia, showing adobe block rubble which is all that remains of the
reinforcements, as now. This
houses that formerly lined this street. The adobe block buildings had very
wonderful family that we have
little resistance to horizontal forces and most of them were completely
closed ranks around you in order to
destroyed. Photo and text credits: Wikimedia Commons
support you with prayer, with
sacrifice, with a most heartfelt affection." [35]
From the first moment the Lord blessed him with the cross: specifically, on the month of his
election, he suffered from severe poisoning. The first doctor who examined him thought he had
detected liver cancer in its advanced stages. With logical dismay, he turned to other specialists
who, after careful consideration, gave a different diagnosis. It was a serious and unexpected
adverse reaction to a drug [36].
So as not to alarm him, they had not told him of the initial diagnosis. When, once it was
confirmed that it wasnt as previously thought and they commented on that diagnosis, he replied
that he had noticed everything and accepting the will of God, had thought of how to put the
affairs of government in order so that his death would not derail the advancement of Opus Dei.
He was not attached to life, but he prayed because he perceived that if he died prematurely, his
children in Opus Dei would suffer some degree of confusion and uncertainty [37].
On the first anniversary of his election, September 15, 1976, all he thought of was to ask God
for forgiveness. He began the day with a profound act of contrition for the past year, Miserere
mei, Deus, secundum magnam misericordiam tuam et secundum multitudinem miserationum
tuarum dele iniquitatem mea (...). That is the summary of my first year. I have not said that out
of a false humility; I deep feel it inside my heart. I could and should have done more, lived more
for others, given myself more. I apologize, just as I have also implored mercy from Our Lord."
[38]
Around the same time, in a letter to the Counselor of Argentina, he begged for prayers because
he saw how much he needed God's help: "One year! At that age, children need to be held by
343

the hand, so as not to fall. I must keep myself up straight, with your help, because I need to be
light, strength, pastor for all my children: brace me up, therefore, out of filial piety, with your
prayer and mortification, with your constant and cheerful apostolic work." [39] On the eve of his
second anniversary he wrote a similar reflection: "Pray much for me: tomorrow I will have been
two years (as head of Opus Dei), and I need the prayers of all my children not to fall as a little
boy of that age. I have an obligation to be keep myself standing straight: will you help me a little
more?" [40]
3. Catechetical gatherings
One of the means used by St. Josemaria for giving ascetic and doctrinal formation was what he
called "get-togethers". According to the Dictionary of the Spanish Language, the first meaning of
this word is a meeting people who come together regularly for discussion or recreation and
this was what the Founder did. It was a meeting with a familial tone, spontaneous. In it St.
Josemaria talked about matters relating to the Person of Christ, Christian doctrine and morals,
the spirit or the history of Opus Dei, in response to spontaneous questions from the audience.
During the last years of his life, during his catechetical trips throughout the Iberian Peninsula
and Latin America, he used this approach, a seemingly simple one, to communicate the main
points of Catholic doctrine before crowds of people from all walks of life.
When Don Alvaro was elected as his
successor, the members of the
General Council suggested an
opportunity for him to maintain that
tradition. They referred in particular
to the several thousand students who
each year came to Rome during Holy
Week, to be near the Pope and
intensify their Christian formation. At
first he was hesitant. He felt he didnt
have the conditions to live up to the
task: his character was less
expansive than that of St. Josemaria,
Figure 120: Don Alvaro wasnt as comfortable speaking to crowds as St. and he didnt have the Founders
Josemaria was. But he stepped up to the plate, repeating the words of St. extraordinary oratorical skills. But
Martin of Tours, non recuso laborem. Photo credits: opusdei.org.
then he reconsidered, noting: "non
recuso laborem"38. As the gatherings
were held with an apostolic end, the Holy Spirit would provide. In fact that's what happened, and
those meetings reaped abundant spiritual fruits [41].
Msgr. Echevarra explains that Don Alvaro "was convinced that he was not well-gifted with
words, but ever since he became head of the Work he found the need of having to talk to many
people. He added: I will not do the work; it will be the Holy Spirit who will work in souls.'" [42].
He often remarked: "Let's have a bit of conversation. What matters is not what I say but what
38

Literally, I do not refuse the task, a famous quote attributed to St. Martin of Tours, 4 th century bishop.

344

the Holy Spirit will make each one hear in the secret of his or her heart because the Sanctifier
acts, if we allow Him, and his action transforms our souls. (...) He encourages us to be more
authentic Christians, and as true Christians, to love Christ, Mary and the Pope more." [43]
On one such occasion, after meeting many people, Bishop Javier Echevarra heard him say
quietly, "I do not know how to do things, I cannot speak. God will supply." [44] And, indeed, it
happened: after those meetings with many groups, sometimes real crowds, people felt impelled
to improve their life, to try harder, because Don Alvaro conveyed to them peace and
encouragement. As what had happened with the Founder, the Lord made use of these gettogethers to provoke conversions, calls to a higher fidelity, and decisions to improve in the
Christian life. Over the years, many thousands of men and women would hear him speak of
God in that very familiar way.
His first big get-together outside Rome took place during a trip to Spain from June 11 to 20,
1976 that began in Pamplona. There he paid homage to the Founder of Opus Dei in a solemn
graduation ceremony at the University of Navarra. He then moved to Madrid to meet people
from all over Spain. [45] In addition to answering questions of a doctrinal and ascetical
character, he recalled numerous episodes of the life of St. Josemara, some of them unknown
by most of those attending [46].
4. The first Marian Year
In 1970, during his novena of prayer for the Church, for the Pope and for Opus Dei before the
Virgin of Guadalupe in Mexico City, St. Josemaria had promised to place a mosaic of the
miraculous Mexican image in Torreciudad, and go personally to kiss it once it was finished. The
"Villa" of Guadalupe Founder specified that if he died before he could inaugurate it, the oldest
member of the work among those who witnessed him make that promise would kiss the image
on his behalf [47]. The task fell to Don Alvaro. On June 28, 1977, after the mosaic was finished
in one of the chapels of Torreciudad, Don Alvaro blessed and kissed the image, in imitation of
the Founders love for Our Lady. [48]
On 9 January 1978 he wrote another long pastoral letter to the faithful of Opus Dei, encouraging
them to prepare for the 50th anniversary of the foundation of the Work on October 2 of that
year. In order to do so in the best possible way, he thought of increasing his devotion to Our
Lady every day. He also proposed to his children to live those months as a Marian Year. "We
will not do anything strange or sensational: like good children, we are just going to put Our Lady
in everything and for everything. We will put our eyes our mind and heart to Mary, in order to
learn to live, as our Father said to us, "according to the heavenly Wisdom"; and so we become
souls capable of thanking and of making reparation." [49]
It was a year of thanksgiving and of compunction made through the Virgin during which he
wanted to give a big push to the spiritual life of his children and their apostolic work in the world
[50]. As a concrete way of showing his love for and trust in the Mother of God, he made
numerous visits and pilgrimages to Marian churches and shrines in Europe.

345

In the following months, he went to pray

entire rosaries in various basilicas and
churches Rome. In the first quarter of
1978 alone, he visited more than
twenty-five. Moreover, that year he
traveled to many shrines in other parts
of Italy: Loreto, Pompeii, Divino Amore,
Mentorella, the Madonna del Buon
Consiglio in Genazzano, etc. [51]. He
also went to main centers of Marian
devotion in Spain, France, Austria,
Germany, Switzerland, Holland, and
Belgium.
In May, for example, he went to
Switzerland and was three times at the
Figure 121: Shrine of Our Lady of the Rosary in Pompeii, one of the
shrine of Our Lady in Einsiedeln. He
shrines that Don Alvaro visited during the Marian Year. Photo credits:
likewise went to Portugal to prostrate
Wikimedia ComMsgr.
himself before the Virgin of Fatima. He
then went to Spain and prayed before Our Lady of La Almudena (Madrid), of Sonsoles (vila)
and of the Abandoned (Valencia). During the summer he was in Torreciudad and Lourdes. From
October 30 to November 17, he made a long journey by car, and honored the Virgin in various
places in Europe while encouraging the holiness and apostolate of thousands of people. Before
the Mother of God he pleaded for the Church and for the Pope, as well as for Opus Dei. The list
of these shrines is long [52], because sometimes he visited two in one day one morning and
one in the afternoon each time praying the rosary with his companions. [53]
5. Solidarity with Paul VI
During the last period of his pontificate, Paul VI was particularly distressed by the "case of
Lefebvre," the French bishop who founded the "Priestly Society of St. Pius X" and suspended a
divinis on July 22, 1976, for conferring priestly ordination on a group of young men in Ecne
(Switzerland) in open disobedience to the indications of the Holy See.
That event, like everything that inflicted a wound on the Bride of Christ, made Don Alvaro suffer
a lot. He was in Spain when he received the news through television. Salvador Bernal, who was
at his side at the time, has written that "it upset him a lot, and he insisted we pray much for the
Church. That night he looked very much concerned." [54] The next morning, he sent a telegram
to the Secretary of State, Cardinal Villot, requesting him to let the Pope know that the Work was
fully united to his august person and that everyone was praying for him in those difficult times.
A few days later, he wrote a letter to Paul VI, reiterating "our firmest union, in doctrine and in
obedience to the Chair of Peter, and our affectionate and loyal solidarity to You." He added that
he had asked all the faithful of Opus Dei to offer to the Lord, in these very bitter circumstances,
many prayers and sacrifices for the person and intentions of the Roman Pontiff, in addition to
the prayers prescribed by our Founder, which are at least three in a day. I reminded them
346

though there was no need, but to encourage them to be more generous that union with Our
Lord Jesus Christ always and passes necessarily, here on earth, through Him who, by virtue of
having been His Chose One and Eius vicem gerens, is for all the ostium ovium and bonus
Pastor39" [55].
He sought tangible ways for Paul VI to feel as his own the filial love and support of the members
of Opus Dei. When Pope turned eighty years old in September 26, 1977, he sent a copy of the
first edition of The Way, accompanied by a warm letter [56]. In the letter, Don Alvaro once again
expressed his unity with the Apostolic See which he had already manifested during the Lefebvre
affair.
On March 20, 1978, Easter Monday, Don Alvaro received several thousand students from
around the world who had come to the Eternal City for Easter to participate in a meeting
organized by the Institute for University Cooperation. The Holy Father was ill and, for that
reason, could not have the usual Wednesday Audience. But the Vatican Press Office
announced that he would impart his blessing from the window of his apartment to the faithful
who had come that day to St. Peters Square. In that gathering, Don Alvaro told the university
students: "I ask you, for God's sake, not to miss it. Since there are about four thousand, five
hundred of you in the congress, your youthfulness will be noticed, and the Holy Father will be
very happy." [57] Three days later, on Holy Thursday, he said: "Yesterday I was very happy. I
saw the Pope on television as he looked out the window. I heard the words he addressed to you
as well as your applause filled with filial affection. Continue praying for him who is the common
Father of the Christians." [58]
On June 19, 1978, Paul VI once more received Don Alvaro for an audience. He later described
it to some members of the Work. "It was a very friendly meeting. The Holy Father took the detail
of setting the audience on a date when he received only two people, and he talked to me last,
so we could have more time together. Indeed, I remained with the Pope about an hour. You
know that it is customary to keep silent about these discussions with the Roman Pontiff, but I
can comment about the conversation because he gave me explicit permission to do so. For
example, when I reminded that in the previous audience, he had said that our Father was one of
those who had received the most charisms in the history of the Church, the Pope told me in
reply that for years he had done his prayer with The Way and other writings of our Founder
which helped Him a lot. He also told me that, upon knowing our Father that was the year 1946
he immediately realized and here I repeat the Italian word the Pope used the
straordinariet of the figure of Monsignor Escriv de Balaguer, i.e., that he was an extraordinary
person, and that, moreover, the Work was for him was a clear sign of the holiness of our
Founder. He said all this with love. He insisted to me that we should be very faithful to the spirit
of our Father, because only thus will we be faithful to the Church." [59]
Don Alvaro returned home very happy from that audience. But he was also moved to pity,
seeing the deteriorating health of Paul VI. He reiterated that we had to pray a lot for the Pope,
that the Lord give him the strength he needed to lead the Church at that time [60]. The Roman
39

Eius vicem gerens,ostium oviumBonus pastor = Latin for being His vicar the door of the sheepfold the
good Shepherd.

347

Pontiff had begged him, to pray on his behalf at the tomb of St. Josemara, upon returning to
Villa Tevere, for the Church and the Pope. [61] As Don Alvaro replied he would promptly do so
upon arrival, Paul VI replied fondly: Ma no - dovr prima pranzare; lo faccia in giornata (Bu no,
you must have lunch first; do it at another time within the day). Don Alvaro fulfilled the task that
afternoon.
At the end of the month, he left Rome to rest by "changing his activity." He went to a retreat in
Asturias (Spain), with the intention of spending many hours preparing the future process of
beatification of the Founder of Opus Dei. [62] On 6 August he received the news of the death of
Paul VI. He immediately prayed a responso and called Rome to learn more and to indicate that
everyone be reminded soon to offer suffrages for his soul. He decided to return to the Eternal
City on the 10th, but he first made a pilgrimage to the Marian shrine of Covadonga to pray for
the Pope and his successor. [63] On the 11th we went to pray at the Basilica of St. Peter, before
the mortal remains of Paul VI [64]. From the very beginning, and throughout the period of
vacancy of the Papal seat, he begged God earnestly for the future Pope, whoever he was.
A few days before the conclave, in a talk of formation to those living in the center of the General
Council, he spoke of the situation of the Church and of the need to pray tirelessly for the person
to whom the Holy Spirit would choose to be its Head. In the conclave he said men intervene,
the Holy Spirit finishes it. He continued inviting them to ask God to grant his Church a Roman
Pontiff in the measure of Christ's heart, and collaborators who were always well informed so
that, so that he could govern well. The demon "stirs things up" against the Church and against
the Pope; and if the Pope wants to fulfill his mission with complete fidelity, "he will be a martyr
from the first moment," as St. Josemaria noted many times. We had to ask the Lord, Don Alvaro
concluded, for "a pope who would be tied to the cross, not afraid of anything or anyone" [65].
During the days preceding the conclave, he met with cardinals from various countries, who
wanted to talk to him. He spoke to them supernaturally about the situation of the Church and of
the need to ask the Holy Spirit to enlighten those who would vote. [66] Among others, he was
having lunch on different days, with cardinals Albino Luciani and Karol Wojtyla [67].
Cardinal Wojtyla had visited Villa Tevere for the first time November 5, 1977, and on that
occasion spent some time to pray at the tomb of St. Josemaria. Don Alvaro was impressed by
the personality of the then Archbishop of Cracow, who had been introduced to him during
Vatican II by Msgr. Deskur, a friend of both [68]. On August 16, 1978 he came back to the
headquarters of Opus Dei. While they were making a visit to the Blessed Sacrament in the
chapel of the Holy Trinity, a small thing happened that edified all those present. Cardinal Wojtyla
knelt on the pew which they had reserved for him, and Don lvaro explained that it was a relic,
as it had been used Pius VII and Pius X, as well as St. Josemara. The Cardinal then kissed it
and, out of humility, because he said it was for the Popes [69], he knelt on the floor to continue
praying. [70]
6. John Paul I
The next day, the guest invited to eat at Villa Tevere was the Patriarch of Venice, Cardinal
Albino Luciani. Weeks earlier, he had published an insightful article on the founder of Opus Dei
348

in Il Gazzettino, a journal of Venice [71]. It was the second time that Don Alvaro invited him.
Rosalia Lopez remembers that on the previous occasion (9 October 1977) Don Alvaro told her
and Blanca Fontan: "My children, pray much for this Cardinal who is very good. What a good
Pope he would be!" [72]
Msgr. Echevarra notes that, on this second occasion, Cardinal Luciani made a deep impression
on those who were there, as much for his insight as for his humility and priestly spirit. The
conversation was full of the Cardinals supernatural sense, good humor and friendliness, despite
his suffering from a severe toothache, which he hid with elegance that is, with fortitude and
charity so as not to worry his hosts. When Don Alvaro found out, he was touched [73].
The Patriarch of Venice also made a visit to the Blessed Sacrament in the chapel of the Holy
Trinity, and used the pew that had belonged to his saintly predecessor, Cardinal Giuseppe
Sarto. Don Alvaro related after what happened at that time. "I invited him to kneel on the kneeler
of Pope Pius VII elected in Venice and which later St. Pius X, his [Cardinal Luciani]
predecessor in that patriarchal see, acquired. As he knelt, I added: che questo sia un
augurio40. He remained on his knees for some time, and finally he devoutly kissed the kneeler
several times." [74] The Cardinal smiled and remained unaffected because as he had
commented during a lunch he was sure he would not be elected Pope." [75] Afterwards, he
prayed for a long time before the tomb of St. Josemara.
On the same day the conclave began, Don Alvaro
went to a Marian shrine in the Castelli Romani, to
pray for the next Pope. [76] The next morning, on
August 26, a Saturday, they suggested to him to
go out again, but he chose to stay home because
he thought a new Pope would be elected in the
afternoon. [77] Indeed, from the highest terrace of
Villa Tevere, he could make out the smoke coming
from the chimney of the Sistine Chapel [78]. As he
saw that it was white smoke, before knowing who
had been chosen and and his name, he fell on his
knees to repeat with faith and filial affection the
prayer "Oremus pro beatissimo Papa nostro41"
which he repeated three times [79]. He repeated
this prayer first with his daughters, and later with
his sons [80].
Figure 122: What is truly important is that he should
really seek holiness. The rest matters little: closing lines
of Cardinal Lucianis article on Opus Dei in Il Gazzetino,
July 25, 1978. Photo credits: opusdei.org

40
41

The next day, he sent a telegram to John Paul I to

congratulate him and assure him of the filial and
fervent loyalty and prayers of all the men and
women in Opus Dei. [81] He repeated the same

Italian for may this be a sign.

Latin for let us pray for our most Holy Father.

349

ideas in a letter he sent him a few days later [82].

Don Alvaro was very happy. He told a group of his daughters "that all the cardinals with whom
he had spoken in the weeks before the conclave had told him that the Church badly needed a
Pope who was very spiritual" [83]. He added that, certainly, Cardinal Luciani was exactly that:
"very good, very humble, and also a very good theologian; moreover, he had been a catechist
for many years; therefore, he explained things very well and with examples." [84] He concluded
by encouraging them to ask the Lord for the gift of fortitude for the Pope; although undoubtedly
he already had it, as he had shown as Patriarch of Venice. [85].
The election filled him with hope. He manifested this to Antonio Rodilla, a priest who had been a
dear friend of Saint Josemara, and with whom Don Alvaro himself had absolute confidence.
"He prayed much and got everyone to pray much for the new Pope, putting as intercessor our
Father, who for many years was already praying for him with such intensity. Now I'm praying for
the tremendous work that the Lord has entrusted to him; and for his collaborators, for everyone
to be loyal to the Holy Church. And why not say it? I am filled with hope as I pray to God,
through the Blessed Virgin, that He put an end as soon as possible! to these years of
difficult trials." [86]
In the letter he sent to Monsignor Rodilla, he also added that it was a motive of joy that the new
Pope, aside from appreciating Opus Dei, also showed that he had deeply understood its
spirituality. It will give make you happy to know that John Paul I has a great affection for the
Work, and although he did not meet our Father personally, he knows him well through his
writings. [87]
He repeated this idea several times in the following months, ensuring everyone that John Paul I
"was so fond of the Work" [88], that "he understood very well the spirit of Opus Dei and felt a
great veneration for our Founder" [89]. Only a few days of being elected, the Pope had told him
that he wanted to meet him and wanted to express publicly his affection for the Work [90], on
the occasion of its coming golden jubilee [91].
But not even a month passed since his election that John Paul I, died Sept. 29. It was the feast
of the Archangels St. Michael, St. Gabriel and St. Raphael. Don Alvaro received the news while
he was preaching a meditation for his children in the General Council before celebrating the
Mass. The news came as a real blow. Immediately, with a deep pain evident in his voice and on
his face, he changed the direction of the meditation, inviting his listeners instead to pray with the
whole Church for the deceased Pope and to ask in faith for his successor. He devoutly accepted
the divine Will, yet understandably it did cost him to do so in the human plane [92]. Msgr.
Paulino Busca remembers those moments which he spent with Don Alvaro that day, because it
was, "one of the very few occasions I've saw the Father's eyes turn red: patent proof that he had
cried. Standing, he told us, among other things: I celebrated Mass for the soul of the Pope.
Pray for him, its sure he has gone straight to heaven because he was a saint." [93].
That same day, he sent a telegram of condolence to the Cardinal Camerlengo [94] and went to
the Sala Clementina to pray before the remains of John Paul I [95]. Then, he wrote a letter to
the faithful of Opus Dei in which, after asking prayers for the deceased pontiff, he urged them to
350

pray a lot for the one who was going to succeed him and for the Church. [96] Among other
things, he wrote: "The designs of God are inscrutable. We had just experienced the living action
of the Holy Spirit in the Church, in the recent conclave. Amazed and grateful, we received the
election of the new Pope as a great gift of God to the Church. Then we have seen that in a few
weeks the Holy Father, John Paul I, had won the sympathy of the world, with his spontaneous
smile and his clean and simple look; how gave the whole world a great spiritual jolt, with his
words full of doctrine and love of God "[97]. After inviting them to keep a supernatural vision,
and to understand the pain besetting the Church with the logic of the Cross, inexplicable to
human intelligence, he then asked them to pray "that the Holy Spirit gives us a Pope according
to the Heart of Jesus, who would be the best instrument in the Hands of God, so that the Lord
put an end to the very difficult ordeal that the Church is going through." [98]
The celebration of the fiftieth anniversary of Opus Dei, on October 2, 1978, which was so
eagerly prepared for by everyone in Opus Dei through a Marian Year, was sobered by grief.
Their thanksgiving was mingled with mourning over the death of the Pope, and with the intense
prayer for the Church. [99] The telegram he wrote to the Nuncio in Spain, thanking him for the
latters telegram on the occasion of the Golden Jubilee, showed that Don Alvaro lived the
anniversary "thanking the Lord - and our founder, who has been a most faithful instrument in His
hands - for the countless benefits received from his mercy in the first fifty years of the Opus Dei
(...); with deep grief over the sudden demise of the Holy Father, and praying for the soul of John
Paul I, and his successor whom I can already say that I love with all my strength." [100]
7. Election and first months of the pontificate of John Paul II
The new conclave was convened on October 14. Again, he requested prayers from his children:
if they had prayed a lot for the last one, they had to do even more for the next. He also wrote to
Cardinal Franz Knig, Archbishop of Vienna: "I am very united to their prayers at this difficult
and very important moments in the life of the Church: how much I am praying and getting others
to pray for the Sacred College [Cardinals] to choose a Pope full of interior life and supernatural
prudence and strength, which are so needed now!" [101]
He went to the intercession of Pope Luciani, convinced that God had already received him into
His glory [102]. He likewise made several pilgrimages to Marian shrines to pray for the future
Pope [103]. Among others, he went to the Madonna del Buon Consiglio in Genazzano, near
Rome. Days later, he sent Cardinal Wojtyla a picture of the image from that shrine, knowing that
from the latters devotion to Mary he would be having recourse to her during those moments.
The future pope looked at her, kissed her, and put the picture in his pocket. [104]
When, on October 16 afternoon, the white smoke appeared in the chimney of the Sistine
Chapel, lvaro once again knelt and repeated three times prayer Oremus pro beatissimo Papa
nostro ... without even knowing the name of the new Pope [105]. Through television, he
received with great joy the first blessing of John Paul II, and was soon with his daughters to pray
with them and share their joy. He looked visibly pleased and touched, and invited them to give
thanks to God. He added that the new Pontiff dearly loved the Virgin and was very fond of the
Work. He insisted that they should pray much for the Pope, not to leave him alone, and (through
their prayers) help him in the government of the Church. [106]
351

As has been noted, Karol Wojtyla and Alvaro del Portillo had few opportunities to deal with each
other so far. But they had established mutual respect. The common friendship with Msgr.
Deskur would offer a chance to strengthen those ties, now transformed in Don Alvaro into filial
veneration for the Pope.
The day after the election of John Paul II,
Don Alvaro was in the Gemelli Hospital to
visit Msgr. Deskur, who was there because
of a severe stroke. Imagine his surprise
when, upon leaving the patient's room, he
found out that the pope was about to arrive.
As such, no one was allowed to enter or
leave the hospital. The security officers
instructed him to stay in one corner of that
floor, next to Msgr. Echevarra and Msgr.
Alonso who accompanied him. His
astonishment was greater when John Paul
II, upon leaving the room of Msgr. Deskur,
saw him, went to him, and hugged him. [107]
Don Alvaro was nearly beside himself with
joy for this manifestation of the Popes
affection. [108]

Figure 123: Bishop Deskur, as President of the Pontifical

Council for Social Communications created Radio Veritas. He
was later made Cardinal by John Paul II (deskur.org). Photo
credits: Pontifical Academy of the Immaculate Conception

On October 19, he wanted to pay back this token of affection of the Pope with prayer and so he
went on a pilgrimage to the Marian shrine of Mentorella, which Cardinal Wojtyla had visited
many times, to entrust himself to the intercession of the Virgin. From there, he wrote a postcard
to John Paul II in which he assured that he could count on the thousands of Masses offered
daily by the faithful of Opus Dei for the Presidents Generals intentions, and which Don Alvaro
directed towards the person of the Vicar of Christ [109 ].
A few days later, he repeated the pledge in a long letter: "I can assure you, Your Holiness, that
the 70,000 members of the Work (...), do not cease to pray every day, cor unum et anima una,
for the Holy Father. During the Mass, which embraces our whole day, they offer for the Pope
their ordinary work, carried out in many different environments and circumstances of civil
society. (...) It was this love, manifested operate et veritate, which has always led the Work to
work and grow in the most complete fidelity to the Person and Magisterium of the Roman Pontiff
and the Bishops in communion with the Apostolic See: because Opus Dei has no other will or
desire but to be a good tool in the hands of the Successor of Peter "[110].
John Paul II received the postcard and the letter, and wanted to personally thank everyone in
the Work, first, by phone, and the next day, October 28, in a private audience with Don Alvaro
[111]. It was an informal audience, filled with a lot of affectionate, in which the Pope asked him
to convey his blessing to all the faithful of the Work, and tell them that he loved them very much,
encouraged them in their apostolic work, and prayed for Opus Dei [112].

352

Figure 124: Christmas 1978, one of the occasions that showed the affection
shared between Don Alvaro and St. John Paul II. Photo credits: opusdei.org.

A few weeks later, a similar visit

happened. Don Alvaro knew
that on the feast of St. Nicholas,
December 6, it was traditional in
Poland to give each other some
simple gift, especially oranges.
He thought that on that year,
perhaps the Pope would be
without that gift, being a
newcomer to Rome where few
would know that tradition. So he
had a crozier made, and sent it,
along with some books of the
Founder of Opus Dei and some
oranges. The Holy Father was
very thankful for those presents.
[113]

Another instance in which the Pope experienced the special affection of Don Alvaro was on the
occasion of the episcopal consecration of Bishop Macharski, appointed to succeed him as
Archbishop of Krakow. John Paul II, fearing that the ceremony would be spoiled by a lack of
faithful, mentioned to Don Alvaro that he would be very grateful if some members of the Work
could come to the Basilica of Saint Peter to participate in the liturgical ceremony. Don Alvaro
sent this request of the Pope to those who lived in Rome, knowing that they would do so gladly.
At the same time, he chose not to attend the ordination, so that those who went to St. Peters
would focus their full attention to the Holy Father and the new Archbishop. It was a style that he
had learned from St. Josemara [114].
John Paul II corresponded to this filial support, with several details of paternal affection. On
December 18 he sent Don Alvaro a basket of fruits, along with a photograph which had a
handwritten blessing. Then on December 20, he sent several Christmas cards with his printed
signature for distribution to the faithful of Opus Dei; on the 21st, a panettone, a typical Italian
pastry for Christmas... [115].
With his theological faith, lvaro valued very much and appreciated truly these demonstrations
of affection from the Vicar of Christ: Most Holy and beloved Holy Father, how good you have
been for sending me the beautiful picture with wonderful letter! It is the best gift a son can
receive. I pray and will get others to pray a lot (until my last breath) for His Holiness and his
intentions. [116]
Not only did he pray and got others to pray, but from the outset he made every effort to ensure
[117] that the teachings of the new Pope who from the beginning he considered a very holy
man [118] were disseminated. Within two weeks of John Paul IIs election, he said: Perhaps
you will say: The Father speaks of Pope continuously. Love him much. It is proper to the spirit of
Opus Dei to love the Pope, whoever he is. But also, it is very easy because, apart from
353

theological faith that moves us to love the Vicar of Christ, Pope John Paul II is so cordial, so
good, (and) so kind, that he wins the heart of everyone who meets him. [119]
FOOTNOTES:
[1] Del Portillo, ., Letter to S. S. Paul VI, AGP, C-750630 APD.
[2] The decision, endorsed by the General Council and the Central Advisory, to convene the
Elective Congress in September, almost exhausting the time allowed in the statutes, "was very
beneficial: in addition to avoiding delays in formation and apostolic activities already going on in
many places for the months of July and August, it helped to convey to all a great sense of
peace, even if everyone was in great pain." (Testimony of Msgr. Javier Echevarra Rodrguez,
AGP, APD D-19544, pp . 200-201).
[3] See Del Portillo, , Homily 15-IX-1975: AGP, Library, P01, 1975, 1458-1459.
[4] "I think that all the faithful of Opus Dei had a clear idea: the person who should take over,
should be someone who, over many years, had known how to support, apply, and maintain the
spirit that St. Josemara had received" (Testimony Javier Echevarra Rodrguez de Mons, AGP,
APD D-19544, p. 200;. cf. testimony of Carmen Ramos Garcia, AGP, ADP T-18498, p. 7;.
testimony of Joaqun Alonso Pacheco, AGP, APD T-19548, 31 p,. etc.).
[5] Testimony of Joaquin Alonso Pacheco, AGP, APD T-19548, p. 96.
[6] Ibid., P. 97.
[7] Testimony of Msgr. Javier Echevarra Rodrguez, AGP, APD D-19544, p. 201. Referring to
the time, Don Alvaro would confide weeks later: "I was in God's hands for a long time" (Del
Portillo, , quoted in Testimony Paulino Search Maganto, AGP, ADP T-16317, p.. . 34).
[8] Cf. Testimony Card. Julin Herranz Casado, AGP, APD T-19522, p. 17.
[9] Del Portillo, ., ... Letters, vol. 2, n. 74.
[10] Del Portillo, ., ... Letters, vol. 2, n. 62.
[11] Del Portillo, , Remarks at a family get-together, 15-IX-75. AGP, Library, P01, IX-33.
[12] Cf. Testimony of Msgr. Javier Echevarra Rodrguez, AGP, APD D-19544, p. 203.
[13] He did it through a telegram to the Secretary of State, Cardinal Jean Villot: cfr. Del Portillo,
., Letter to Card. Jean Villot: AGP, C-750 915 APD. He also informed the Substitute of the
Secretariat of State, Msgr. Benelli, through a letter, when he called him "faithful and loyal friend"
and asked him to recount in the future "with affection, understanding and priestly help so far I
have always found in his wisdom and goodness." (Del Portillo, ., Letter to Msgr. Giovanni
Benelli, AGP, C-750 915 APD). He informed the competent Congregation: cfr. ibid.
[14] Cf. Del Portillo, ., Letter to Card. Casariego Mario Acevedo, CRS, AGP, C-760 112 APD.

354

[15] Del Portillo, ., Letter to Card. Casariego Mario Acevedo, CRS, AGP, C-760 206 APD.
[16] Cf. Testimony of Msgr. Javier Echevarra Rodrguez, AGP, APD D-19544, p. 288.
[17] See Del Portillo, , Remarks at a family get-together.. AGP, Library, P01, 1976, 281.
[18] Del Portillo, ., Interview about the Founder of Opus Dei ..., op. cit., p. 213.
[19] Ibid., P. 18.
[20] See Del Portillo, , Remarks at a family get-together.. AGP, Library, P01, 1976, p. 281.
[21] Cf. Ibid., P. 284.
[22] Ibid, p. 282.
[23] Cf. Testimony of Msgr. Javier Echevarra Rodrguez, AGP, APD D-19544, p. 203-204.
[24] Cf. Testimony of Carmen Ramos Garcia, AGP, ADP T-18498, p. 68.
[25] He made this comment in 1981, during a conversation with his daughters in Rome: "Today
ends the sixth year since God chose me to serve you in a new way in the stage that began with
our Father's departure to Heaven: the stage of fidelity and continuity "(AGP, Library, P02, 1981,
1032).
[26] Del Portillo, ., ... Letters, vol. 1, n. 12.
[27] Ibid.
[28] Cf. Testimony of Msgr. Javier Echevarra Rodrguez, AGP, APD D-19544, p. 565.
[29] "The stage of continuity, begun with the election of Don Alvaro as the first successor of the
founder of Opus Dei, was not to be, therefore, a static continuity. (Rather, it was to be) dynamic,
because it was God's Will. Don Alvaro knew well that faithfulness to the divine charism received
by St. Josemara, would produce many fruits of holiness and a rich apostolate, not only in the
life of Opus Dei but in the universal Church." (Testimony of Card. Julin Herranz Casado, AGP
APD T-19522, p. 17).
[30] Del Portillo, ., ... Letters, vol. 1, n. 7.
[31] This is reflected in the first words of the introduction of the bulletin: "This is the first issue of
Romana, the Bulletin of the Prelature of the Holy Cross and Opus Dei. It fulfills an old desire of
the Servant of God Josemara Escriv Balaguer. These pages reproduce documents of the Holy
See addressed to the whole Church, and any documents related to the Opus Dei. It also
contains information on the activity of the Prelate and of the Prelature in the service of the
universal Church and the particular Churches. In choosing the title Romana for this Bulletin,
Msgr. Escriva wanted to emphasize the catholic universal character of the mission of service
of Opus Dei." (Romana, 1, 1985, p. 5 Original in Italian).

355

[32] Del Portillo, , Remarks at a family get-together. AGP, Library, P01, 1976 12.
[33]. Bishop Javier Echevarra Rodrguez, Remarks at a family get-together: AGP, Library, P01,
1999, 341.
[34] Del Portillo, ., Letter to Florencio Snchez-Bella, AGP, C-760205 APD.
[35] Del Portillo, ., Letter to Antonio Rodrguez Pedrazuela, AGP, C-760 206 APD.
[36] Cf. Testimony of Msgr. Javier Echevarra Rodrguez, AGP, APD T-19544, p. 491.
[37] Cf. Ibid., P. 492.
[38] Del Portillo, ., Cit. Search in Testimony Maganto Paulino, AGP, ADP T-16317, p. 98-99.
[39] Del Portillo, ., Letter to Emilio Bonell Zapater, AGP, C-760 920 APD.
[40] Del Portillo, ., Letter Jesus Segovia, AGP, C-770 914 APD.
[41] Cf. Testimony of Ernesto Diaz Juli, AGP, APD T-1015, p. 33.
[42] Testimony of Msgr. Javier Echevarra Rodrguez, AGP, APD T-19544, p. 455.
[43] Del Portillo, , Remarks at a family get-together, 17-II-1988. AGP, Library, B.1.4 T-880 217
series.
[44] Cf. Testimony of Msgr. Javier Echevarra Rodrguez, AGP, APD T-19544, p. 739.
[45] Cf. Ibid., P. 204.
[46] Cf. Testimony of Mara Pilar Sanz-Pastor Cremades, AGP, ADP T-1208, p. Three.
[47] See Del Portillo, , Remarks at a family get-together.. AGP, Library, P01, 1977, 792.
[48] Cf. Testimony of Msgr. Javier Echevarra Rodrguez AGP, APD T-19544, p. 204.
[49] Del Portillo, ., ... Letters, vol. 2, n. 147.
[50] Cf. Testimony of Rosalie Lopez, AGP, APD T-18545, p. 18.
[51] Cf. Testimony of Joaquin Alonso Pacheco, AGP, APD T-19548, p. 39.
[52] "In the trip he made, from October 30 to November 17 1978, through many countries in
Europe, he went to Austria (Innsbruck, Salzburg and Vienna), Germany (Alttting, Stuttgart,
Cologne, Solingen), Netherlands (The Hague, Antwerp, Amsterdam), Belgium (Brussels),
France (Paris, Versailles), and Switzerland (Zurich, Lugano). In every place, he asked his
daughters and sons in the Opus Dei for prayers and sacrifices for the new Pope. And he went to
many Marian shrines to pray to the Virgin for the pontificate of John Paul II and the needs of the
Church. I remember he went to pray to the Virgin at Mariazell, Maria Ptsch and Kahlemberg in
Austria; Alttting, Maria Laach, Nevigues, Cologne Cathedral (Mailander Madonna), Kevelaer in
356

Germany; Haarlem, The Perpetual Help, Stella Maris (Maastricht), in the Netherlands;
Tongeren, St. Catherine, Regina Pacis, Alsemberg, Notre-Dame de Halle, Belgium; Chartres,
Notre-Dame de Versailles, The Miraculous Medal of the Rue du Bac, Notre-Dame de Paris in
France; Loreto Church in Lugano (Switzerland). Upon arriving in Rome, amidst his many tasks,
he continued the visits to Marian shrines, praying for the Holy Father and the needs of the
Church (Our Lady of Help, in the Basilica of San Pedro; Madonna del Divino Amore, etc.)"
(Testimony of Joaquin Alonso Pacheco, AGP, APD T-19548, p. 46).
[53] Cf. Ibid., P. 39.
[54] Del Portillo, ., Cit. Bernal, S., Memories of Alvaro del Portillo, op. cit., p. 118.
[55] Del Portillo, ., Letter to His Holiness Paul VI, AGP, C-760 902 APD. He also wrote to
Cardinal Franois Marty, Archbishop of Paris, and Bishop Roger Etchegaray, then President of
the French Episcopal Conference, to declare his full union with the French Episcopate. Cfr. Del
Portillo, ., Cards, AGP, C-760 928 APD.
[56] "Holy Father, I pray to God that for many years we can say wholeheartedly that which our
Founder maintained, thinking of our beloved Paul VI: in lumine Tuo videbimus lumen" (Del
Portillo, , Letter to Pope Paul. VI, AGP, APD C-770920).
[57] Del Portillo, , Remarks at a family get-together, 20-III-78. AGP, Library, P02, 1978, 448.
[58] Del Portillo, , Words ..., 23-III-78. AGP, Library, P02, 1978, 450.
[59] Del Portillo, , Words ..., 27-VI-1978. AGP, Library, P01, 1978, 792.
[60] Cf. Testimony of Rosalia Lopez, AGP, APD T-18545, p. 61.
[61] Cf. Testimony of Francisco Mart Gilabert, AGP, APD T-0083, p. 13.
[62] Cf. Testimony of Joaquin Alonso Pacheco, AGP, APD T-19548, p. 45.
[63] Cf. Testimony of Msgr. Javier Echevarra Rodrguez, AGP, APD T-19544, p. 206.
[64] Cf. Testimony of Joaquin Alonso Pacheco, AGP, APD T-19548, p. 45.
[65] Cf. Testimony of Jos Antonio Garca-Prieto Segura, AGP, APD T-0829, p. 26.
[66] Cf. Testimony of Msgr. Javier Echevarra Rodrguez, AGP, APD T-19544, p. 206.
[67] "I remember, for example, Cardinals Wojtyla, Luciani, Knig, Gonzlez, Medeiros, Sin,
Hffner Jubany Casadiego, Oddi, Felice, Rugambwa, Salazar, etc. And after the election of
John Paul I on August 26, continued to receive Cardinals." (Testimony of Joaquin Alonso
Pacheco, AGP, APD T-19548, p. 45).
[68] Cf. Testimony Card. Andrzej Maria Deskur, AGP, APD T-17532, p. 1.
[69] Del Portillo, , Remarks at a family get-together, 13-XI-1978. AGP, Library, P01.
357

[70] Cf. Testimony of Msgr. Javier Echevarra Rodrguez, AGP, APD T-19544, p. 207-208.
[71] It is titled Cercando Dio nel lavoro quotidiano, and appeared in Il Gazzettino, on July 25,
1978.
[72] Cf. Testimony of Rosalia Lpez Martnez, AGP, APD T-18545, p. 20.
[73] Cf. Testimony of Msgr. Javier Echevarra Rodrguez, AGP, APD T-19544, p. 289-290.
[74] Del Portillo, , Remarks at a family get-together, 26-VIII-1978. AGP, Library, P01, 1978,
854.
[75] Cf. Testimony of Msgr. Javier Echevarra Rodrguez, AGP, APD T-19544, p. 206-207.
[76] Cf. Ibid., P. 289.
[77] Cf. Testimony of Rosalia Lpez Martnez, AGP, APD T-18545, p. 22.
[78] Cf. Ibid., P. 23.
[79] Cf. Testimony of Msgr. Javier Echevarra Rodrguez, AGP, APD T-19544, p. 290.
[80] Cf. Ibid., P. 208.
[81] It was addressed to Card. Villot: "I beg His Eminence to present to Pope John Paul I the
best wishes of the entire Opus Dei, with the assurance of our fervent filial loyalty and our
prayers and sacrifices to the Lord through the mediation of the Virgin that He may grant his
Holiness a most fruitful Papacy and great joy for the Holy Church as well as for all of us, men
and women of Opus Dei, and for me, I implore your paternal Apostolic Blessing "(Del Portillo, .,
Telegram to Card . Jean Villot, AGP, C-780 827 APD: original Italian).
[82] Among other things, he wrote: "I earnestly hope, first, to express once again our great joy
because the Lord, calling your august person to take the place of Peter, wished to bestow on
once again His Vicar on earth. And, in the same way that just a few days before your election to
the Papacy I had the joy and honor of saying personally to your Holiness say that I and all the
members of Opus Dei were praying very hard for the future Pontiff, so now I assure your
Holiness that following the example and teaching of our Founder, of holy memory with the
same intensity and consistency, we continue to pray every day to God and the Blessed Virgin
for you and for all your intentions." (Del Portillo, , Letter to Pope John Paul I, AGP, C-780907
APD. original Italian).
[83] Testimony of Marlies Kucking, AGP, APD T-18376, p. 78.
[84] Ibid.
[85] Cf. Ibid.
[86] Del Portillo, ., Letter to Msgr. Antonio Zanon Knee, AGP, C-780 916 APD.

358

[87] Ibid.
[88] Go also to the intercession of Pope John Paul I, who was so good and had so much love
for the Work. (Del Portillo, ., ... Letters, vol. 1, n. 37).
[89] Del Portillo, ., Letter to Msgr. Abilio del Campo y de la Barcena, AGP, C-781010 APD.
[90] "A few days ago I learned that was eager to talk to me about the Work, and our
apostolates, about our Father and about you. I am sure that in heaven, he will also pray for us."
(Del Portillo, . Letters ..., vol. 1 nn. 35-37).
[91] Cf. Del Portillo, ., Letter to Don Giacomo Marchesan, AGP, C-781 025 APD.
[92] Cf. Testimony of Msgr. Javier Echevarra Rodrguez, AGP, APD T-19544, p. 290.
[93] Testimony of Paulino Busca Maganto, AGP, ADP T-16317, p. 51 "He was certainly a very
holy priest, and the Lord from heaven has called him to Himself to help the Church in these
difficult times." (Del Portillo, ., Letter to Don Giacomo Marchesan, AGP, APD C-781 025.
Original in Italian)
[94] "Full of pain and profoundly grieved by sudden the disappearance of our so loved and
revered Pope John Paul, I unite our condolences to His Eminence Sacred College and whole
Catholic world on behalf of Opus Dei and my great personal pain. I assure you of our intense
and constant filial prayers of suffrage. "(Del Portillo, ., Letter to Cardinal Camerlengo, AGP, C780929 APD. Original in Italian).
[95] Cf. Testimony of Joaquin Alonso Pacheco, AGP, APD T-19548, p. 45 He went to pray
before the remains of the Pope at St. Peter on October 1, and also went to the image of the
Virgin "Mater Ecclesiae" in the basilica, asking the Lord for the needs of the Church and the
future Pope (cfr. ibid.).
[96] Cf. Testimony of Msgr. Javier Echevarra Rodrguez, AGP, APD T-19544, p. 207.
[97] Del Portillo, ., ... Letters, vol. 1, n. 35.
[98] Ibid., N. 37.
[99] Cf. Testimony of Joaquin Alonso Pacheco, AGP, APD T-19548, p. 45-46.
[100] Del Portillo, ., Letter to Msgr. Luigi Dadaglio, AGP, C-781006 APD.
[101] Del Portillo, ., Letter to Card. Franz Knig, AGP, C-781009 APD.
[102] Cf. Del Portillo, ., ... Letters, vol. 1, n. 37.
[103] Cf. Testimony of Jos Antonio Garca-Prieto Segura, AGP, APD T-0829, p. April.
[104] Cf. Testimony of Joaquin Alonso Pacheco, AGP, APD T-19548, p. 46.
[105] Cf. Testimony of Msgr. Javier Echevarra Rodrguez, AGP, APD T-19544, p. 208.
359

[106] Cf. Testimony Kucking Marlies, AGP, APD T-18376, p. 80-81.

[107] Cf. Testimony of Msgr. Javier Echevarra Rodrguez, AGP, APD T-19544, p. 559-560.
[108] Cf. Testimony of Rosalie Lpez Martnez, AGP, APD T-18545, p. 23.
[109] Cf. Testimony of Msgr. Javier Echevarra Rodrguez, AGP, APD T-19544, p. 294-295.
[110] Del Portillo, ., Letter to S. S. John Paul II, AGP, C-781026 APD (Original in Italian).
Knowing the joy it gave the Pope, Don Alvaro kept assuring him on more occasions he could
make use of that treasure of prayer. For example, a few days later, from Vienna, while
congratulating the Pope on the anniversary of his priestly ordination, he wrote again: " Holy
Father, I wish to confirm to you as soon as possible that all our your Opus Dei constantly
prays for Your Holiness. Over 70,000 daily Masses offered for Your Holiness and your
intentions; moreover, my children daily offer hundreds of thousands of mysteries of the rosary,
moments of mental prayer, aspirations, mortifications, hours of professional job well done for
love, and so much pain, so many diseases carried with joy and supernatural elegance." (Del
Portillo, ., Letter to Pope John Paul II, AGP, C-781101 APD. Original in Italian).
[111] Cf. Testimony of Msgr. Javier Echevarra Rodrguez, AGP, APD T-19544, p. 294-295.
[112] Cf. Testimony of Rosina Hernandez, AGP, APD T-18430, p. 45.
[113] Cf. Testimony of Joaquin Alonso Pacheco, AGP, APD T-19548, p. 46.
[114] The Pope wanted give thanks publicly for that collaboration: cfr. Testimony of Msgr. Javier
Echevarra Rodrguez, AGP, APD T-19544, p. 209.
[115] Cf. Testimony Kucking Marlies, AGP, APD T-18376, p. 82.
[116] Del Portillo, ., Letter to S. S. John Paul II, AGP, C-781 220 APD.
[117] Cf. Testimony of Joaquin Alonso Pacheco, AGP, APD T-19548, p. 133-134.
[118] On December 12, 1978 he wrote to his niece, Pilar: "Pray and do pray much for the Holy
Father, who is truly a saint and has on his shoulders all the immense weight of the Church." (Del
Portillo, , Letter to Pilar Nio del Portillo, AGP, C-781 212 APD); and to Msgr. Macharski "with
the greatest affection in the Lord, I continue to pray for the successor of a saint: please, pray
also for the successor of another saint, the founder of Opus Dei." (Del Portillo, , Letter to
Monsignor Franciszek Macharski, AGP, APD C-790110: original Italian). "He is a saint, and we
must pray very much for him, because the devil is mad: let us help him, all together, as much as
we can," he again wrote to his niece Pilar (Del Portillo, , Letter to Pilar Child Portillo. , AGP, C790 228 APD).
[119] Del Portillo, , Remarks at a family get-together, 29-X-1978. AGP, Library, B.1.4 T781029 series.

360

Chapter 17: Two main goals

1. The definitive juridical solution
a. A well-wishing
b. New Marian Year
c. The assassination attempt on the Pope
d. A final sprint of prayer and sacrifice
2. The beatification of the Founder [220]
a. Beginning the process
b. Josemaria Escriva de Balaguer: Path to the altars
In the first audience he had with Paul VI, shortly after being elected as St. Josemaras
successor, Don Alvaro had put aside the question of the juridical status of Opus Dei for the time
being. The Pope agreed that it was a good idea to wait a while before taking it up again while
stressing that the "question was still open" [120]. This was the first of Don Alvaros main goals
361

referred to in this chapters title: making Opus Dei a personal prelature. The second was
beginning the cause of beatification and canonization of the Founder.
Yet pushing these two objectives forward something that took a lot of his time did lessen his
focus on his ordinary work. He continued to be a pastor of souls and head of the Work. This
means that he took care of the spiritual life of his children, gave a push to the apostolates in the
countries of the five continents, helped many people who sought his advice and prayers,
continued his services to the Holy See, etc. It is important to mention this fact from the outset to
obviate the misunderstanding that the events we are about to recount at length in the following
pages were not all that took up his time.
Before going into detail, it should be pointed out that the push for the resumption of the Works
juridical (i.e., its canonical or legal) path did not come from Don Alvaro, but rather from John
Paul I, and later, John Paul II. Don Alvaro explained this on November 26, 1978. "I did not ask
anything from John Paul II in the letter I sent from Vienna [121], in the same way that I asked
nothing from John Paul I when, after his election, I wrote a letter [122] to express my filial
adherence to the See of Peter and to inform him that the Work was celebrating its Golden
Jubilee. I asked him only for a letter of encouragement and blessing on the occasion of that
special anniversary." [123]
1. The final juridical solution
A well-wishing
On September 15, 1975, immediately after his election as head of Opus Dei, Don Alvaro put
forward to the Congress some matters that he felt were important and overdue. Among these
was the business of erecting the Work as a personal prelature. In response, the assembly
unanimously ratified the Codex Iuris Particularis which St. Josemaria had approved in 1974, and
its members expressed to the new Father their desire to take steps to achieve that legal solution
in the soonest and most opportune time possible. [124].
Nevertheless, with the prudence that characterized him, Don Alvaro decided to wait for some
time before proceeding any further. In a 1982 letter, he wrote: "It did not seem appropriate to
take any step in the first few years after my election to avoid and prevent possible
misinterpretations by those who did not know how much our Father had suffered because of this
concern: it had always been his spirit, his desire, and his prayer." [125]. He wanted to avoid,
says Msgr. Echevarra, "that people who knew no better might think (wrongly) that hardly was
he appointed successor, and he went on to change what he had received; yet that was the very
solution that the Founder had sought." [126]
In the same letter Don Alvaro added, "However, in the first audience granted me by Pope Paul
VI on March 5, 1976 and I did the same in the next, on 19 June 1978 without asking for
anything (since we were waiting to formally apply to the competent Roman dicastery), I
mentioned the deliberations of the Special General Congress of the Work on this topic. I also
expressed, in the first of those two audiences, my intention to let some time pass, unless the
Holy Father commanded me otherwise. Paul VI agreed with my decision, and he affirmed that
362

the "question was still open." He told me the same idea in the second audience, and
encouraged me to submit the appropriate petition, following the spirit of our Founder with
absolute fidelity and in light of the enhancements contributed by the Conciliar Decrees to the
general law of the Church. With this indication of the Holy Father, the crucial stage of this
canonical path began. But Paul VI died two months later, in August, before it was possible to
present the desired petition." [127]
The election of John Paul I was a reason for renewed hope in this aspect. A few days after his
election, the new Pope made known informally to Don Alvaro that it was better not to delay the
resolution of the institutional problem any further [128]. He then informed the competent
Congregation of his desire that they proceed with the necessary study on the matter [129]. Don
Alvaro immediately set about preparing the necessary documentation because of the Popes
indication. The Holy Father had likewise prepared a letter on the occasion of the fiftieth
anniversary of Opus Dei (which he could not sign because of his sudden death) [130] and was
planning to grant Don Alvaro in a private audience. [131]
One can imagine the pain that Don Alvaro must have experienced on September 29, 1978, both
for his great affection for the Pope and the hopes that the Pontiff he had awakened for obtaining
the final legal configuration of Opus Dei. In the same vein, John Paul IIs prompt displays of
affection for and his sensitivity to the institutional question, were undoubtedly a new reason for
confidence. In a private audience granted to him by the Pope on October 28 what the Pontiff
himself called "incontro di famiglia" (that wonderful family encounter) John Paul II announced
that he would send the letter for the 50th anniversary of the founding of the Work which his
predecessor had failed to send. In addition, he said that (in that letter) he would not refer to
Opus Dei as a secular institute, so as not to prejudice the legal question which continued to
remain "open" [132].
While the letter of congratulation was on its way, Don Alvaro made Marian pilgrimages, visiting
shrines in Austria, Germany, Holland, Belgium, France, Switzerland and Italy. His prayer was
answered: the expected letter from the Pope arrived, dated November 15. In it he expressed his
heartfelt participation in joy and thanksgiving to God for the Golden Anniversary of the Opus
Dei. Don Alvaros joy was greater still upon seeing that Cardinal Jean Villot, the Secretary of
State, added a personal note, saying that the Holy Father considered it "una indilazionabile
necessit che sia risolta la questione della sistemazione giuridica dellOpus Dei" [133] (an
urgent necessity that the question of the legal framework of Opus Dei is resolved). As soon as
he got that message, Don Alvaro wrote a letter of thanks to John Paul II [134], and began
preparing the documentation for the study of the establishment of Opus Dei as a personal
prelature [135].
The new year of 1979 arrived amidst this atmosphere of hopeful expectation. Msgr. Joaquin
Alonso, one of two custodes of Don Alvaro received an invitation to have lunch with the Pope, in
the Apostolic Palace [136]. During the meal, John Paul II proposed a toast that Bishop del
Portillo noted in his personal notebook. "Joaqun ate with the Pope. The Pope proposed a toast
for the Work and asked God to grant us everything we need this year." [137]

363

The Pontiff expressed his well-wishing at just about the same time when after it was known
that such was his desire the appropriate petition to the Holy See for granting Opus Dei its
definitive canonical configuration was being prepared.
New Marian Year
Thus began months full of work and prayer. Don lvaro foresaw that even with the favorable
disposition of the Roman Pontiff, obstacles would not be lacking to obtain the "special intention,"
as St. Josemara used to call the final canonical solution. So, once again, his confidence in the
Mother of God led him to seek the shelter of her protection. One other motive for doing so was
the Golden Anniversary of the start of the work of Opus Dei with women on February 14, 1980.
Therefore he proposed another Marian Year to his children in the Work to be lived in
preparation for that date. He suggested the same concrete practices of devotion that he had
pointed out for the previous one, i.e., "to put Our Lady more in everything and for everything; to
fulfill our Marian norms and customs with greater piety especially daily prayer and meditation
of the Holy Rosary; to make three pilgrimages when you receive this letter, another in May,
and a third in February 1980; the daily password [138] to honor the Blessed Virgin; frequent
visits to Marian shrines; and that special daily mortification for the Church, the Pope, the
Hierarchy, Opus Dei, and the whole People of God." [139]
The proposal was welcomed with enthusiasm by the faithful of the Work [140]. The new Marian
Year was even further extended until December 1980 [141]. They were therefore three
consecutive years in which the members of Opus Dei constantly resorted to the Virgin for the
final canonical solution [142]. It is not an exaggeration to say that the churches and shrines to
which Don Alvaro went on pilgrimage in those months numbered in the hundreds. [143] In every
country where he went for whatever reason, he took time out to visit a shrine and put all his
concerns under the protection of the Blessed Virgin. In Rome, from 1978 up to the date that the
decision of the Roman Pontiff was published (1982), he went daily to pray the rosary in
churches, always with the sure hope that the Virgin listened to his requests [144].
The canonical path of Opus Dei has been narrated with detail and accuracy in the study of
Professors Fuenmayor, Gmez-Iglesias, and Illanes, The Canonical Path of Opus Dei [145]. It
thus suffices to point out only a few significant moments, which reveal the heroic virtues Don
Alvaro lived as he brought the final canonical solution of Opus Dei to its happy end.
Cardinal Pompedda, who was a member of the technical committee that the Holy See
established to scrutinize the canonical solution that the Founder of the Work put forward,
explains the responsibility that Don Alvaro considered was on his conscience. "He believed that
obtaining the transformation of Opus Dei to a personal prelature was his main task, his first
responsibility before God. He wanted to ensure that canon law sanctioned the full protection of
the message that the Lord had entrusted to St. Josemara. It was, therefore, a duty he felt in a
very vivid way, precisely because Don Alvaro lived only to serve God, the Church, and souls. I
saw many times how deeply Don Alvaro loved the Church and how he oriented his mission as
head of Opus Dei for the sole interest of the Church." [146]

364

Marlies Kucking remembers having heard him saying on December

1, 1978, shortly after receiving the indication from the Pope to begin
the work of the "special intention": "Pray for me that I do not make a
mistake and that I help our Father obtain the solution."[147] It would
be a long and difficult road where an error could compromise,
perhaps irreparably, the precious heritage that God had placed in his
hands, and the service that Opus Dei had to provide the Church
throughout the centuries.

Figure 125: Dr. Marlies Kucking,

a numerary of Opus Dei who met
St. Josmeria in 1957 and worked
with him in Rome. Photocredits:
opusdei.org.ar

Thus, to avoid making mistakes, the first thing he did was to intensify
his prayer and penance. He asked his children to pray with more
intensity than ever. He prayed before, during, and after every step he
made, each time intensifying the plea he made to God and Mary
[148]. Marlies Kcking wrote, "I can testify that besides the
enormous work (he put into this task), Don Alvaro always and
constantly put first the supernatural means, asking many prayers for
this intention. The notes I have in this regard are countless." [149]

Msgr. Echevarra, his closest collaborator, adds that "he showed great strength courage,
patience, perseverance in (walking along) the way that he had to follow all the way to the
establishment of Opus Dei as a personal prelature. First, without precipitation, he knew he had
to wait for the time which in the presence of God he saw was opportune. Then when he was
told that it was appropriate to begin the process, he began to take the necessary steps. It
required interviews, trips to different countries, clarifying issues with people who had considered
the matter (yet) without interfering in their decisions. Above all, (it required) much prayer and
expiation, carried out with constant joy. In all these tasks, along with the friendliness and
simplicity with which he acted, everyone with whom he spoke palpably felt the strength of one
who was proposing a project that sought only to glorify God and serve the Church." [150]
His faith in God and the Church would overcome difficulties and skepticism. For many
ecclesiastics, the endeavor still seemed impossible. We recall that remark that the Founder
received when he first came to Rome: "You have come a century to soon." But Don Alvaro
knew how to transmit his confidence to the Prefect of the Congregation for Bishops, Cardinal
Sebastiano Baggio, who took great interest in the study of the transformation of Opus Dei to a
personal prelature, convinced that it would be good for the whole Church. And he did the same
with Cardinal Knig, who after some initial hesitation would become another strong advocate of
the canonical solution. He recalled, "At first I had thought it was merely a whim and that it would
not be necessary make new juridical paths in the Church. However, after listening to his
explanations, I realized that the novelty of the phenomenon of Opus Dei needed a new legal
suit. Thus, I could intercede before the competent offices of the Curia in behalf of Del Portillos
intention which was, of course, fully the intention of the Founder, as he had explained to me."
[151]

365

Cardinal Pietro Palazzini, who knew well the spirit

of Opus Dei, has written that Don Alvaro possessed
an edifying sensus Ecclesiae. He reiterated that by
pursuing Opus Deis becoming a personal
prelature, he was not pursuing privileges,
acknowledgments and awards; rather, he was just
moved by the desire to better serve the Church
[152]. Don Alvaro explained it to John Paul II: "I am
convinced, just as our Founder was, that such a
legal status, even as it unambiguously safeguards
the identity and spiritual physiognomy of Opus Dei,
would also strengthen its apostolic effectiveness in
Figure 126: Card. Pietro Palazzini was former Prefect of the service of the Holy See and the local Churches
the Congregation for the Causes of Saints. He is also
in the five continents where we work. It would
known to have helped to save the lives of Jewish
further ensure the Works insertion into the ecclesial
people in World War II. Photo credits:
community at all levels." [153]
luisapiccareta.com
The Pope entrusted the necessary study to the Congregation of Bishops. What followed were
months of hard work and many conversations with cardinals, bishops, and other ecclesiastics,
to let them know the spirit and characteristics of Opus Dei more precisely. Meanwhile, Bishop
del Portillo repeated and asked others to repeat endlessly a short prayer he had learned from
St. Josemara: Cor Mariae dulcissimum, iter para tutum !42 Through it, he was asking the Virgin
to prepare a "safe path" for the Opus Dei. Such was his confidence in Mary, whom he invoked
as an all-powerful supplicant [154].
The "safe path" was already prepared by divine providence, but he needed to overcome
abundant suffering and opposition. First, on June 26, 1979, the anniversary of the death of the
Founder, a few days before the plenary meeting of the Congregation of Bishops that was to
decide on the request submitted, there was a sacrilegious attack on the Shrine of Our Lady in
Torreciudad. Terrorists detonated a bomb that, thank God, did not harm anyone, although the
material damage was extensive. Don Alvaro reaction was to make atonement to God and His
Mother. He asked his children to make many acts of reparation. At the same time, he forgave
the perpetrators from his heart, who without knowing it, became instruments of the devil. He
wrote: "They work suadente diabolo. It seems that they know, but they dont, because hatred
prevents them from knowing the barbaric effects of their actions." [155]
Two days later, on June 28, at the regular meeting of the Congregation of Bishops it was
decided "almost unanimously, that there were insufficient grounds to proceed with the
establishment of Opus Dei as a personal prelature, as requested" [156]. It was a big letdown,
but it did not provoke from Don Alvaro any bit of discouragement. Instead, relying on prayer and
sacrifice, he got moving for the decision to be reconsidered and for the study to continue [157].
His tenacity produced results; on July 18 Cardinal Baggio told him that a more deliberate study
would be made on the proposal.
42

Cor Mariae dulcissimum, iter para tutum! (Latin for Sweetest Heart of Mary, prepare a safe path!)

366

In August he went to Poland to pray before Our Lady of

Czestochowa, where he wanted to renew the consecration
of Opus Dei to Sweetest Heart of Mary [158], and put "the
Church, the world's countries, particularly Poland, and the
work of Opus Dei, under the mantle of Our Lady"[159].
Msgr. Alonso, who accompanied him on this trip, recalled
that both in Krakow and in Czestochowa, he prayed a lot
for Pope John Paul II and his intentions, and the countries
that were still under Marxist rule [160]. In Warsaw, he had
a cordial interview with Cardinal Wiszynski, Primate of
Poland, who enjoyed universal reputation for his heroic
defense of the faith during the years of communist
domination. Those days were also days to beg for
canonical solution for the Work [161].
In October, already in Rome, while continuing the work to
complete the study required by the Congregation for
Bishops, there came another serious contradiction:
someone stole some documents in the file that was in the
Figure 127: Our Lady of Czestochowa, a
Congregation and falsified their contents. These were then
favorite image of Saint John Paul II. Photo
credits: childrensrosary.blogspot.com
sent to bishops and media in several countries, with the
message that whatever was in there was what Opus Dei
wanted. It was a warped material, written with loose phrases here and there separated from
their context, and directed according to a false, ill-understood idea. The result was that some
newspapers screamed headlines that gave the impression that the Opus Dei aspired to become
an ecclesiastical entity beyond all restraint or control. It was an attempt to sow distrust and
create an adverse "state of opinion" to pressure those who had to decide on the matter.
Don Alvaro kept his peace at all times. As the Founder had done in the past before the
"contradiction of the good", he reacted with supernatural vision and forgiveness [162]. He
recalled how St. Josemara "prayed much for those who slandered him and offered for them if
they were already dead the same suffrages he offered for his departed daughters and sons.
For a long time, I have done the same; and to make it simpler for me, if someone mistreats us I
treat him as one of our benefactors ..." [163]
At the same time, he acted with prudence and agility to be informed of what was going on in the
Church hierarchy and public opinion. He faced the situation in accordance with the Holy See.
[164] First, the Congregation for Bishops deplored what happened, and sent an explanatory
memorandum to the nuncios or apostolic delegates in all the countries where Opus Dei did
apostolic work. Don Alvaro, meanwhile, met with many prelates [165] and used the means so
that in countries where Opus Dei worked the truth was known [166].
But above all, he prayed and asked others to pray. Marlies Kcking narrates: "He commented
that with this, we had to pray more, to keep quiet, and to make reparation for the offense to God
(...). He added that when the special intention is moving ahead, the devil is infuriated and
367

opposes it; but we already expected that. We have to continue on praying, praying" [167]. He
was sure that no human obstacle could oppose the will of God; but precisely for that reason, he
considered supernatural means crucial [168].
The result was the opposite of what the slanderers had sought. In November 1979, the Holy
See formed a joint committee, composed of experts from the Congregation of Bishops and
Opus Dei, to analyze the latters transformation into a personal prelature [169]. The committee
had its first working session on February 27 1980. The move did not only give a decisive
impetus to the study, but allowed the Congregation to tackle the problem with full depth and to
get comprehensive answers to all the questions they raised [170].
On February 19 of the following year, after twenty-five sessions of peaceful dialogue, where all
the possible issues that the new legal form could pose had been clarified clarified, the
committee adjourned. The unanimously-adopted technical analysis and conclusions put
together made up two volumes that filled 600 pages. It was an important moment for Opus Dei,
as the hoped-for outcome seemed to be close. As expected, Don Alvaro called for more prayers
[171].
On April 4, 1981 Cardinal Baggio gave the Pope the result of those months of study. In a later
audience, John Paul II told the Prefect of the Congregation that he would reply on May 16 [172].
But he could not do so. On May 13, feast of Our Lady of Fatima, an attempt was made on the
Popes life, which filled the world with pain and dismay.
The attack on the Pope
That day, at 5:45 pm, Don Alvaro was chairing
a meeting with the directors of the Central
Advisory. Without warning, Msgr. Joaquin
Alonso rushed into the room looking troubled.
The message could not wait: just twenty
minutes earlier he had received news of the
attack on John Paul II. Don Alvaro got up at
once, prayed an Our Father and a Hail Mary
with those present, and asked for prayers for
the life of Pope [173].
That very afternoon, he went to the Gemelli
Hospital, where John Paul II had been
admitted. As well, he gave instructions for
everyone in the Work to intensify their prayers
the offering of the Holy Mass, Holy Communion and generous mortification [174] in union
with the indications of the Hierarchy [175]. He wrote the following to the Subsitute of the
Secretariat of State on May 19: "During these days, amid the pain that we have in our soul, we
do no more but pray and pray to the Lord and the Blessed Virgin, asking for our beloved Holy
Father (...), the Person we love most on earth."[176]
Figure 128: The assassination attempt on St. John Paul II by
Mehmet Ali Agca. The Pope later met with his assailant to
express his forgiveness. Photo credits: www.tert.am

368

The Pope very nearly died. However, he slowly recovered from his very serious condition. All
Christians rejoiced as news came of his recovery, and many became emotional when, on the
Sunday following the attack, during the Angelus prayer, they heard the voice of John Paul II,
physically weak but strong in his faith, forgiving the man had tried to kill him. Don Alvaro
listened, visibly moved [177]. Then, as soon as the Pope left the hospital, he tried to go daily to
St. Peter's Square to pray looking toward the bedroom window of the Holy Father [178]. On
June 5, he wrote to Archbishop Stanislaw Dziwisz, personal secretary to John Paul II: "Since
May 13, all members of Opus Dei spread throughout the world have prayed so much, so much:
and we continue to pray. At times the Lord writes straight with crooked lines" [179]
Soon rumors spread that the Pope's convalescence was not getting on well: he suffered high
fever and his body did not recover as expected. On June 20 he had to be admitted back into the
Gemelli Hospital for a serious viral infection. Again, prayers for his health rose to heaven more
intensely on the lips of many Christians. A few days later, Don Alvaro was consoled by the
knowledge that the Pope was relying on the prayer of his children in Opus Dei [180].
On July 15 he went back to the hospital, accompanied by Msgr. Echevarra and Msgr. Alonso.
He wanted to greet Msgr. Dziwisz and request, in the manner the latter considered most
appropriate, to let John Paul II know that they were about to make an apostolic journey and
were seeking his blessing. Unexpectedly, the secretary told them to spend a moment in the
room of the Holy Father. Don Alvaro himself recalled that meeting several times. "It was eleven
o'clock, and the Pope was in bed in the darkened room. He was glad to see us and after I knelt
to kiss his hand, I took his arms, and noticed that scottava, (that is) he was burning with fever.
(...) I told him, as our Father made us consider when someone was sick, that his condition was
a caress given him by the Blessed Virgin, because he was getting closer to God. And if sickness
is always a treasure (for everyone), that of the Pope is even a greater wealth: for himself and for
the whole Church. I think so, too, said John Paul II. (...) He was very affectionate to the whole
Work. (...) He told us that during the day, in addition to praying, he listens to music, and likes
listening to a cassette of Mexican songs which we had prepared for him and Don Joaquin (he
was the Popes Spanish teacher) had brought him previously. He especially liked La Morenita.
[181]
A few days later, the Pope called Cardinal Baggio from the hospital to say that before the attack
he had reviewed the documents of the Joint Technical Commission, and wished to continue the
study of the transformation of Opus Dei into a personal prelature. For that, he wanted a special
committee constituted at the highest level to review the findings of the joint committee, and
ensure that the issues raised in the plenary assembly of the Congregation for Bishops of June
28, 1979, received their appropriate response. Cardinal Herranz recalls that "Cardinal [Baggio]
was deeply impressed by the interest shown by the Pope even during his illness, and said:
indeed, this is of God." [182]
The special committee was formed by eight cardinals, each with a specific connection to the
matter being studied. In relation to the mission of Opus Dei, the following were assigned: the
Secretary of State, the Camerlengo, and Cardinal then in charge of relations between the
Church and the world of culture; regarding the composition of Opus Dei: the Prefect of the
369

Congregation for the Clergy and the President of the Pontifical Council for the Laity; and with
regard to the spread of Opus Dei: the Prefects of the Congregation for the Oriental Churches,
for the Bishops, and for the Evangelization of Peoples [183].
The exhausting journey again resumed its course; and, again, it ran into contradiction. In
August, some people once again stole documents from the Congregation of Bishops and, using
the same system in 1979, wrote an anonymous pamphlet in English attributing the authorship
to an alleged "member of Opus Dei who worked at the Holy See " in which the Work was
accused of trying to create a "universal diocese" or a "parallel church", autonomous from the
jurisdiction of the diocesan bishops [184]. They sent the text to many bishops, with the intention
of inducing them to oppose the Works juridical transformation into a personal prelature.
Naturally, Don Alvaro suffered even more because this act and these slanders were an offense
to God although he endured everything with peace, serenity, and strength [185]. Furthermore,
at bottom, the attack was not only directed against Opus Dei, but against the Church and
against the Pope [186]. Finally, there was also the risk that, in some places, that act of deceit
had damaged the close bonds of communion of the Work with bishops. In fact, it was only with
much help from God and the persevering efforts of Msgr. del Portillo, fully of charity, that
repaired some of these lacerations [187].
Nevertheless, Carmen Ramos, who was then one of the directors of the Central Advisory, says
she never saw Don lvaro impatient or annoyed with the things or persons who caused these
difficulties; on the contrary, they were for him an incentive to entrust himself to the hands of God
and help other members of the Work to look on events with great supernatural vision: praying
and forgiving. [188]
T he storm also passed once again, and on September 26 the
special commission of cardinals gave a favorable opinion to the
proposed juridical form. On November 7, the Pope told
Cardinal Baggio his desire to establish Opus Dei as a personal
prelature, after having informed the bishops of all the places
where Opus Dei was doing apostolic work of this decision
[189]. The joy of Don Alvaro was immense, as well as his
gratitude to John Paul II. "With deep emotion and a soul filled
with continuous thanks to God and His Blessed Mother, I
receive from the august and blessed hands of the Vicar of
Christ on earth this priceless gift of our Lord for Opus Dei: a
grace that will shine in a singular way in our history, which our
beloved Founder, of blessed memory, used to call the history
Figure 129: Cardinal Baggio, former of the mercies of God. This gift is engraved with the name of
Prefect for the Congregation of
Your Holiness, which will remain ever present in the hearts and
Bishops. He was known to be affable
prayers of all the faithful of Opus Dei. (...) The final juridical
and smiling and helped many
configuration of Opus Dei, decreed by Your Holiness, fills the
charitable works. Text and photo
credits: Wikipedia.
desire to fulfill the Will of God that had filled the life of our
Founder. The fulfillment of this foundational wish is now for us
370

an inviolable new drive in our efforts to spend a lifetime in the service of the universal Church
and the local Churches, each one trying to sanctify their ordinary work and become, by word
and example, the Christian yeast in the midst of the world." [190]
He then wrote a long letter to his sons, dated December 8 [191], to communicate the good
news: after a long wait the canonical path was about to reach port, according to the instructions
left by the Founder. As well, afterwards, he multiplied his usual pilgrimages to Marian shrines in
order to put that waiting period under the protection of the Virgin.
In view of the responses of the bishops, the vast majority of which were favorable, on August 5,
1982, the Pope communicated his decision to erect the personal prelature of Opus Dei and
gave instructions for a statement prepared by the Congregation of Bishops to be published,
dated August 23, 1982 [192]. During those days Don Alvaro remained in Rome. On August 12,
he began a special novena of pilgrimages to Our Lady in different Marian shrines, to make, as
he liked to say, a "final sprint" of prayers [193].
However, on August 23, there was yet another letdown. The Holy See officially announced the
Pope's decision but added that the publication of the documents would be postponed to an
unspecified date for technical reasons. It was a new setback. Again, Don Alvaro reacted with
faith and peace. Jos Luis Gutirrez narrates that "his calmness and his dedication to others
was demonstrated particularly when, on August 22-23, 1982, everything was delayed once
more. He comforted those who were working with him, and I did not hear a single word of anger
or reproach for those who had been causing the delay" [194]. These feelings also pervaded his
correspondence. For example, on September 29, he wrote to Archbishop Costalunga: "We are
filled with joy by the decision of the Holy Father who has announced the news; (however) he
has deferred this is the grain of salt, which gives flavor, the Holy Cross the publishing of the
corresponding official text to an indeterminate time, and enables millions and millions of people
in this way to already give thanks to God." [195]
In September, people with inexplicable
stubbornness reappeared who wanted to turn
public opinion against the papal decision,
perhaps with the desperate intention to stop it.
New calumnies against Opus Dei surfaced,
misrepresenting its real intention for becoming
a personal prelature [196].
In those months, two major scandals erupted
in Italy which occupied the front pages of the
media: the Masonic lodge called "P2" and the
case of the banker Roberto Calvi. The
Masonic organization was accused of plotting
to destabilize the Italian political institutions.
Calvi, meanwhile, became infamous because,
after being involved in a financial crack, he
was found dead in one of the bridges over the

Figure 130: Front page of a major Italian newspaper in 1982.

Photo credits: www.rebustv.com

371

Thames in London.
Some enemies of the Church in the secular sphere among them known Masonic members of
parliament and several anti-Catholic opinion-makers saw in these two events an opportunity to
attack the Church and the Roman Pontiff. Thus, a propaganda campaign against Opus Dei was
orchestrated, accusing it of dark and inaccurate political or economic conspiracies [197].
The absolute inconsistency of these slanders was fully elucidated in the following months,
thanks to an intervention by the Italian government, as we shall see a little later. For now it
suffices to say that, from the outset, Don Alvaro realized that this was another attack of the
devil. "We see that the devil wants to rock the boat!" he wrote to Cardinal Baggio, in a letter
dated September 24. With it he sent a copy of an official statement of Opus Dei, which denied in
the strongest possible terms the falsehoods published in the press. [198]
A final sprint of prayer and sacrifice
The goal in this obstacle course seemed near, but Don lvaro kept talking of the need for a final
sprint of prayer for the "special intention". On November 18 he began another novena the
umpteenth of Marian pilgrimages [199]. On the Solemnity of Christ the King, on November 21,
1982, considering what happened in August, he spoke the following words to a group of his
daughters: "We are in the last centimeters of the hundred-meter race. Later on, if the special
intention still doesnt come about at the end of the ninth, it simply means that we must continue
praying: fiat voluntas tua! (Matth. VI, 10). We will continue praying and saying how good God is
who makes us pray more![200]
Finally, on November 26, Cardinal Baggio informed
Don Alvaro that the pope had created the Personal
Prelature of Opus Dei and appointed him Prelate.
The news was embargoed until noon of the 27th. In
the afternoon of that day, but dated November 28,
1982, the L'Osservatore Romano published the
news. The clamor of prayer and penance, plodding
along so many years, had achieved what seemed
impossible in many instances.
Once it was prudent to do so, the Prelate relayed the
information to his daughters and sons in Rome, near
Figure 131: Section of the letter informing Don Alvaro
the tabernacle, in the tradition of St. Josemara
of the Pope's decision to erect Opus Dei as a Personal
[201]. He gathered his daughters in the chapel of the
Prelature. Photo credits:
http://www.josemariaescriva.info/
Holy Apostles in Villa Tevere, shortly after 12 noon.
He said, among other things: "God Our Lord has
heard so much prayer, has accepted so much sacrifice for the special intention of our Father,
and He has placed the last stone. We have not put it: it is the Lord who has done everything. If
we have persevered in prayer, it is because He has helped us. The Church has recognized,
finally, that we are what we have to be forever, and what we really were from the time of the
founding of the Work: a portion of the People of God, men and women, young and old, married
and single, priests and lay people of all conditions, which form a personal prelature led by the
372

Father, who from this moment on is the Prelate. Now you can pray for me: that I may be faithful,
that I may be as our Founder always wanted the Father in the Work to be." [202]
Pope John Paul II occupied a central place in his gratitude. Immediately, he wrote: "Thank you,
Holy Father, for thus our path to holiness and our service to the Universal Church and the local
churches and their pastors has become more secure. We will try to repay this debt of gratitude
with more abundant prayers for You; and, through the ages, so will all the souls whom the Lord
will send to his Opus Dei"[203]. In the phrase "our pathhas become more secure" there is an
echo of the aspiration that St. Josemara repeated countless times, asking for this intention: Cor
Mariae dulcissimum, iter para tutum! (Sweetest Heart of Mary, prepare a safe way for us). As
well, one hears the sole purpose that had moved him in all his endeavors: service to the Church
and souls.
The next day, in the centers of Opus Dei there
began three days of solemn Thanksgiving. During
those days, solemn Masses and solemn Eucharistic
blessings were celebrated. As you can imagine,
there was joy everywhere, as well as deep gratitude
to the Lord and Don Alvaro for his work many years.
But he never allowed himself to be thanked. Msgr.
Joaquin Alonso affirms this: "He did not consider it
his own success. He always told us it was because
of prayer, work, and the intercession of the founder,
the prayer of many people, and how the Holy Father
had understood everything." [204]
He wrote a pastoral letter to the faithful of the
Prelature, summoning them to a year of
thanksgiving, in which the Blessed Virgin continued
to have a central place. "I desire that, for the rest of
the year 1982 until December 31, 1983 a year of
thanksgiving for us all my children (priests and lay
people), freely and whenever they can, offer the
Holy Mass and Communion, the Rosary, work and
mortification, in gratitude for so many benefits that
the goodness of God has given us. (...) In the same
spirit of gratitude, you shall make at least three
Figure 132: Illustration of Don Alvaro before the
pilgrimages to shrines of Our Lady. The first one you
Tabernacle announcing the good news of the
will have already done as you read this letter. I
establishment of Opus Dei as a Personal Prelature to
remind you to do another, if possible, during the
his sons and daughters. The custom of announcing
the most important events in Opus Dei was
days when this poor man, now your Father, is in
something that he continued from St. Josemaria.
Mexico. It is my intention to go to prostrate myself at
the feet of the Virgin of Guadalupe in thanksgiving, because she heard the filial prayer of our
Founder in his pilgrimage of May 1970. I beg of you, in these pilgrimages unite yourselves to my
intentions a special manner." [205]
373

Omnia bona pariter cum illa! [206] ("with it will come all manner of goods"), he liked to repeat,
certain that the new juridical form would bring much spiritual fruit. The letter pointed out three in
particular: the consolidation of the unity of the Work, the reaffirmation of its secularity, and a
greater ease in carrying out its apostolic activity, since it was now clearer just how Opus Dei fits
into the Church.
On the occasion of this event, Don Alvaro gave interviews to newspapers from various countries
to explain the legal concept of the personal prelature [207]. He also immediately began a long
series of Marian pilgrimages of thanks that took him through Europe and America. Among these
was the one held in April 1983 at the Shrine of Our Lady of Guadalupe in Mexico, as I will
discuss later [208].
However, there was still the "end point," i.e., the promulgation and publication of the
corresponding Apostolic Constitution in the form of a Bull. Until that point was reached, it was
still possible for the devil to "mess things up".
On January 25, 1983 the new Code of Canon Law was published, which contained several
canons on personal prelatures. There were still those who maintained an interpretation contrary
to the mind of the Holy Father already written in the Declaration on Personal Prelatures and
soon held by the Congregation of Bishops. Specifically, some canonists denied that the laity
were truly members of the Prelature, because they just did not accept that the lay members
organic incorporation was complete and permanent and involved serious and qualified rights
and duties in the ascetic sphere (as in the formative and apostolic aspects), supervised and
regulated by the jurisdiction of the prelate [209], without affecting in the least their duties as
faithful in their dioceses (because they refer to the sphere of legitimate freedom of each person)
[210].
It was a serious trap, because if this reading of the law
was imposed, the reality of Opus Dei would be
devalued in an absolutely essential point. Therefore,
referring to the content of the future Bull, Msgr. Del
Portillo explained openly to the Substitute of the
Secretary of State that "it would be a shame to
implement a Bull with inaccuracies that would force me
to appeal to the Holy Father for it to be rectified
because it disrupted the organic reality of the Work.
Moreover the authority of the Holy Father would look
bad if the Bull disagreed with Declaration that had
already been published worldwide and well received
everywhere, and, moreover, has the approval of Pope."
[211]
In early March the Papal Bull Ut sit was prepared, and
th
Figure 133: The ceremony of the promulgation of the date of the 19 , the Solemnity of St. Joseph, was
the Papal Bull "Ut sit" by which Opus Dei was
fixed for the act of promulgation. The Holy See
erected as a Personal Prelature. Photo credits:
entrusted this task to the Apostolic Nuncio in Italy,
http://www.josemariaescriva.info/
374

Msgr. Carboni. The ceremony was held in the Basilica of San Eugenio in Valle Giulia [212]. This
was, indeed, the last stone of the special intention. His efforts of many years to obtain canonical
status, according to the reality of Opus Dei, had finally come to term: first, accompanying the
Founder in his filial struggle with church authorities; and then, from 1975, to carry out the plan
indicated by Saint Josemara.
We can now ask: what did Don Alvaro feel in those moments? How did he react? The answer is
found in a letter from him, dated November 28, 1982, which he sent to all his children and which
I elaborate a bit in the succeeding paragraphs.
The first sentiment was one of deep
gratitude to God and Holy Mary, a
gratitude that would remain throughout
the rest of his life. "With all my heart, I
thank God and the Blessed Virgin on the
occasion of the solemn act by which His
Holiness Pope John Paul II has erected
the Work as a personal prelature and
adopted its Constitution. (...) In one
heart with our Founder, we raise our
Figure 134: A section of the Bull "Ut sit." Photo credits: James
Caswang
hearts to the Holy Trinity, with an ardent
song of thanksgiving and with the firm
intention of leading a life of thanksgiving, a lifetime of thanking the Lord that he has been with
our Father and with all the work "[213].
He then enumerated the reasons why the faithful of Opus Dei should persevere in this
continuous thanksgiving. And, perhaps to surprise some readers, he stated that "the ultimate
reason for our gratitude is not only reduced to the very important step of the Popes approval for
Opus Deis juridical configuration wanted by our Founder. Rather, it is motivated by all that this
pontifical act has done for us throughout these intense, hard, yet happy years, of waiting and
union with God. The Work firm, compact and secure, well united to our Father in the same
intention has prayed, suffered, hoped, worked. And this has meant an immense good for
Opus Dei and for the entire Church, since we were motivated only by a spirit of service for this
good Mother." [214]
It is the Christian logic that sees in the Cross, whatever it may be, the divine path of being like
Christ and, therefore, the perfection of men and women, and a cause of joy. Thus, the
contradictions one suffers and the intrigues of others are contemplated as a dimension of God's
providence: "Si Deus nobiscum, quis contra nos? (If God is for us, who can be against us?) (...)
When we receive the blows as the hammering of the artist who wants to make each of the
formless mass that we are a crucifix, a Christ ... [215], then we never lack the help of divine
strength to sustain us and give us His support. It is I, be not afraid [216], He seems to whisper in
our soul. (...) God was not behind, but within us, working incessantly. Gratias tibi, Deus! For you
have never abandoned us, because you have fought for us and with us. No chicanery of the

375

devil could or can do anything against the will of the Lord, so manifest and so merciful. Gratias
tibi!" [217]
In other words, as the Founder liked to say using a phrase taken from St. Paul: omnia in bonum!
So much suffering and those long years of waiting had been for the good, because "everything,
everything that the Lord Himself has carried out or has allowed to be carried out by others on
the Work was for this purpose: to form us, who are poor mud, to be his good friends. Look: He
has planned everything for our sanctification with a wise strategy. And, as you well know, in
every work of sanctification, the initiative belongs to the Holy Spirit, who pours out his merciful
love on us. Let us never forget: the Work is primarily God's work, Opus Dei. Thus its history is
the story of God's mercies. (...) Everything has been done and permitted by God, so that we
may be his good sons." [218]
This conviction was not something merely conceptual, but concretized in specific ascetic and
spiritual details. "We have learned to work facing God, without waiting for earthly
compensations. We have learned to love anyone who, for whatever reason, did not understand
or would not understand our way. We have learned to have patience and forgive when some
prompted by the devil or naively mistaken slandered us in relentless slanderous campaigns.
The Lord has confirmed us in our great love for all those who work for him, genuinely
understanding and esteeming the generosity and sacrifice of so many good souls priests,
religious and lay people who serve the Church. The Lord has urged us to love the Pope more
each day: how many long hours of prayer our Father spent for the Roman Pontiff and how much
love for Rome he infused to everyone the work! We have felt the urgency and the duty to pray
more intensely for all the Bishops, and, with a desire for unity, we have given ourselves in
service to the dioceses where we work." [219]
In April, a small book entitled Prlatura Sanct Crucis et Operis Dei was printed. This was sent
to the Congregation for Bishops and the bishops of every diocese in the world where there are
centers of the Work. It contained the Apostolic Constitution Ut sit; the Declaration of the Sacred
Congregation for Bishops on personal prelatures; implementing Decree of the Bull Ut sit; the
Statutes of the Prelature; a letter of St. Josemara, dated October 2, 1958; and a letter of Don
Alvaro himself.
With the completion of Opus Deis canonical path in 1983, we close the first stage of the life of
Msgr. Del Portillo as head of Opus Dei. The Church and the Roman Pontiff had created a
personal prelature to better serve the People of God. It was for the establishment of the
Prelature to which Don Alvaro devoted himself with all his strength for the rest of his life.
2. The beatification of the founder [220]
Getting Started
Hardly was the death of Msgr. Escriva de Balaguer announced than testimonies and
testimonies of his reputation for holiness began arriving at the headquarters of Opus Dei. These
came from important personalities in the Church and civil society, as well as from thousands of
Gods ordinary faithful. They were "expressions of a most heartfelt pain for a loved one who had
376

died, which reflected, at the same time the conviction that he was a saint, one of the great
founders raised in the Church by the Holy Spirit" [221]. Don Alvaro thus diligently busied himself
in preparations for the beatification and canonization of the Founder. This was not only a sign of
filial affection for the Founder but also a manifestation of obedience to Paul VI who had told him
earlier that he had to make everyone know about the richness of the life and the powerful
intercession of the Founder as a patrimony of the Church and part of the Divine Plan [222].
The first thing he did was to have prayer cards for private devotion printed in the principal
languages, and then distributed throughout the world. The prayer cards bore the proper
ecclesiastical approvals and clearly disavowed any attempt to get ahead of the judgment of the
Church [223]. At the same time, Msgr. Del Portillo issued a request to those who received
spiritual and material favors attributed to the intercession of Msgr. Escriv de Balaguer to put
them into writing [224]. He also published newspaper articles on the various aspects of the
Founder and his message [225].
He also indicated that the objects the Founder had used [226], as well as his clothes, be
preserved. In the future it was from these that ex indumentis (from the clothes) relics were
obtained. As regards those that are considered ex corpore (from the body) he had already
made sure to collect them many years before. The story is as follows.
In 1950, a result of his diabetes, Msgr. Escriva
suffered from severe dental discomfort. "One
day, upon getting up, he noticed that during the
night his teeth had turned ninety degrees.He
called for the doctor, who said that these could
not be removed as doing so might cause
serious bleeding."[227] Because it was
necessary to do something, Don Alvaro thought
of going to the dentist Kurt Hruska who was his
friend since 1947. He later recounted in 1976
that he explained the situation to the dentist
who "agreed that he would do the necessary
Figure 135: One of several relics of the Founder that was
procedure. He removed the teeth one by one,
later distributed around the world. Photo credits: Alexandra with his fingers. I then asked him to secretly
Hartlieb
give me all of these after every session,
because I wanted to keep them. Since then, I have kept them as relics." [228]
He also gave detailed instructions to secure the necessary documentation in light of the future
canonization process (testimonies, published and unpublished writings, correspondence, etc.),
and urged each faithful of Opus Dei to collaborate in this task to the extent of their possibilities
[229]. The non-written works of the Founder, specifically the transcripts of his oral preaching,
and his very abundant correspondence were gathered. They gathered as well the memoirs of
those who had known him more closely in the different periods of his life. A historic office was
also set up to organize the necessary research [230].

377

As well, the more prominent personalities in the life of the Church and in civil society, if it
seemed appropriate, were requested to write letters of petition for the introduction of the cause.
It was a pleasant task, because the requests brought out a great spiritual wealth. The Postulator
for the Cause, explains that the letters "showed the interest with which large sectors of ecclesial
and civil society awaited the opening of the cause. Among others, 69 cardinals, 241
archbishops, 987 bishops and 41 Superiors General of religious orders and congregations, and
several heads of state and government figures in the worlds of culture and science, etc. sent
letters of petition to the Holy Father." [231]
Naturally, the faithful of Opus Dei and many others had wanted Don Alvaro to request for the
introduction of the Cause of Beatification of Msgr. Escriva on the same day that he died, June
26, 1975. Probably the thought also came to his heart. But he did not want to rush, but rather to
follow the rules of the Congregation for the Causes of Saints which established, as a rule, that a
minimum of five years from the day of the death of the Servant of God should elapse before
beginning the process [232].
In any case, on February 19, 1978, he wrote to his children that, given the large number of
favors and healings taking place around the world, "the ecclesiastical authority has urged me to
start as soon as possible the Cause Beatification of our Founder."[233] During that summer, he
asked the opinion of many cardinals who had come to Rome for the election of John Paul I, and
many encouraged him to begin the process because they said they were sure it would be
good for the whole Church. [234]
He waited for a few more months until February 14, 1980, the 50th anniversary of the beginning
of the apostolic work of Opus Dei with women. It was then that he presented the request to
introduce the Cause of beatification and canonization. He acted with the utmost care, while
respecting deadlines established by law with exactitude [235].
He was happy to see that the number assigned by the Congregation for the Causes of Saints to
the cause was 1339. He saw in it a reference to the unity and trinity of God [236]. Once the
documentation submitted was studied by the Holy See, Cardinal Poletti, Vicar of Rome, then
signed the corresponding decree of introduction of the cause so that the hearing of witnesses
testimonies could commence. He did so on 19 February 1981 [237].
A few days later Don Alvaro told the following to a group of faithful of the Work: "It is customary
in these cases (...), to celebrate. Theres usually a solemn Mass to which many people are
invited. The news is communicated to the press and a festive banquet is organized... These, we
will not do. We thank God, because he has done something very good for the Church and for
the Work, and we remain silent. (...) We could give ourselves importance before everyone for
having such a saintly Father, but no: we prefer to live with personal and collective humility
"[238].
He did not allow anyone to brag of the Founders holiness; moreover, he put the means for the
Cause to proceed with discrete humility, avoiding any hint of pride for Opus Dei. He thought only
of the good of the Church and of souls.

378

Fr. Flavio Capucci was appointed Postulator, and he presented

a list of ninety-two witnesses for the process, all of whom met
the Founder, and more than half of whom were not members of
Opus Dei. Before the start of the investigative phase, when,
under the rules then in force, the judicial office of the
Congregation for the Causes of Saints was preparing the
process for hearing the witnesses testimonies, Don Alvaro took
the initiative of showing the Congregation the libelous pamphlets
and books that had been published against St. Josemara. The
idea was that, if they wanted to, they could include the authors
among the witnesses [239].
There were two processes of the same importance (aeque
Figure 136: Msgr. Flavio Capucci was principales): one that took place in the Vicariate of Rome and
the Postulator for St. Josemaria's
another in the Archbishop's Curia of Madrid [240]. The first
Cause of Beatification and
opened on May 12, 1981, in the Lateran Palace. It was a day of
Canonization. Photo credits: ViP.it
joy which soon gave way to a deep sorrow for the assassination
attempt of John Paul II the next day. Work in Madrid, began on May 18. Between the two
parallel processes over 980 court sessions were held to hear all witnesses [241].
The documentation for the process was extremely thorough, as shown by the following data
[242]. Witnesses testimonies occupied 22 volumes of almost 11,000 pages; procedural
documents and extra-procedural documents the result of research conducted in 390 public
and private, civil and ecclesiastical archives formed 16 volumes; the writings of the Founder of
Opus Dei filled 13,000 pages. The noted philosopher and theologian Cornelio Fabro, after
reading the published texts of St. Josemara concluded that for him it did not seem "too much to
say that, today, these works are an endless source of inspiration for the new dawn of the
Church of God, in his presence in the world." [243]
Josemaria Escriva de Balaguer: Path to the altars
To move the Founders process of beatification and canonization full steam ahead, Msgr. Del
Portillo had to complete two important tasks personally. The first was a charge he had received
from St. Josemara himself: to put explanatory notes to the Founders personal notes, i.e., some
notebooks that the founder had written in the early years of Opus Dei, recording events relating
to his inner life, some mystical or extraordinary. It was a task only Don Alvaro could do but
unable to since his many occupations had prevented him from devoting the necessary effort and
concentration. It was a backlog that weighed on his conscience.
The second task was to prepare his testimony about Msgr. Escriv for the tribunal of the
Vicariate of Rome. He had already been given permission to do so in writing. He wanted to write
as complete an account as possible, but again, he could not make time for such work. He found
time only during the summer months. So he made use of those occasions almost always
between trips to collect and organize the material in his possession (memoirs, documents,
notes), a step he deemed necessary prior to writing his testimony.

379

In the latter part of the summer of 1983, he finally he could devote some time to this task. He
wrote about this to Cardinal Deskur: "I write from this deserted place in Germany between
Dsserdorf and Cologne, where I've isolated myself with Msgrs. Javier Echevarra and Joaquin
Alonso, to write my memories of the life of our beloved Founder, and prepare my testimony for
his cause of beatification and canonization. I ask for prayers!"[244] That month was not enough
to finish the task, and he needed until May 28, 1986 to do so. He wrote over two thousand
pages [245].
On November 8, 1986, the Tribunal of the Vicariate of Rome held the closing session of the
Informative Process on the life and virtues of the founder of Opus Dei. The event, chaired by
Cardinal Poletti, took place in the Hall of Conciliation of the Lateran Palace [246]. Meanwhile,
the parallel process in Madrid had its last meeting in June 1984. Immediately the documents of
the proceedings were brought to the Congregation for the Causes of Saints, whose task it was
to confirm the validity of the procedures through a corresponding decree.
The cause of beatification then entered a new phase: the preparation of the Positio on the
heroic virtues of Escriva de Balaguer. The Congregation appointed Fr. Ambrogio Eszer, OP as
Relator, so that together with the postulator, he could prepare the text. As the material collected
was huge, Don Alvaro to form a team composed of academics (theologians, canonists,
historians ...) and experts in archiving and computers, so that the Positio could be drafted with
the utmost seriousness and quality and in the shortest time possible [247]. He followed the
project closely, helping with advice and solutions to the difficulties on methodology and
interpretations that arose [248].
He demanded that the deadlines be followed, although they seemed unattainable as the
scheduled date for the works completion approached. The change of procedural law that took
place in those years complicated the matter because at some points they didnt know exactly
how to proceed. In any case, in June 1988 the Positio was ready, occupying four volumes with a
total of six thousand pages. It was finished within a year and a half [249]. Without the impetus of
and the deadlines set by Don Alvaro, this work would have taken much longer. Cardinal Angelo
Felici, Prefect of the Congregation for the Causes of Saints between 1988 and 1995, published
an article in L'Osservatore Romano, on May 13, 1992, which stated that "the compilation of
evidences for the Cause is so rich that nothing more could be desired"[250]. Some of the
Consultants who examined it said that "the whole Positio is truly stunning"; "rarely is such an
extensive Positio found, especially as regards the manner in which it was drafted with both
critical rigor and sound methodology." [251]. Msgr. Gutirrez, Relator of the Congregation,
remembers that Cardinal Felici said "it was the best that had been presented to the
Congregation in the twentieth century" [252].
Cardinal Pietro Palazzini, Prefect of the Congregation for the Causes of Saints between 1980
and 1988, referred to the Positio during his homily at a Mass of thanksgiving for the beatification
of the Founder in May 1992. He said: "I know of no document of this genre as complete,
comprehensive and analytical as this one. It is the result of a very rigorously critical
methodology that has been carried throughout the beatification of the founder of Opus Dei. I

380

thank God (...) for the quality of this work, which is the height of perfection required for all work
of this kind." [253]
Moved by his filial gratitude to St. Josemaria, and for the good of souls that would result from
the proclamation of his holiness, Don Alvaro had used everything within his reach, to
accomplish this project as fast and as well done as possible. But after the Positio was delivered
to the Vatican headquarters, he did not exert the slightest pressure to expedite its study by the
corresponding Vatican office [254]. Now, the only thing left to do was to wait for the
Congregation to fix the date for the discussion of the Cause. Normally, priority is given to the
causes that have begun the process of investigating a miracle, in addition to other requirements.
That was the case of the Founder of Opus Dei. In1982 proceedings had already begun in
Madrid to investigate a cure that could not be attributed to natural causes. [255]
On September 19, 1989, the meeting of the
consultors for the Congregation for the Causes
of Saints recognized the heroic virtues of the
Founder of Opus Dei [256]; and on March 20,
1990, the Ordinary Congregation of Cardinals
and Bishops who were members of the
congregation voted unanimously in favor of the
proclamation of heroism. On April 9, coram
Sanctissimo (before the most Blessed
Sacrament), the corresponding Decree was
read out [257]. It was a happy day for Don
Alvaro, who communicated the news to his
children, also next to the Tabernacle [258]. The
following were some of his words: "I ask God
Figure 137: Don Alvaro with St. John Paul II and the Cardinals that we do not become vain. The declaration of
involved in the Cause of Beatification and Canonization of St. the heroic virtues of our Father should not fuel
Josemaria. Photo credits: http://www.josemariaescriva.info/
our vanity, but has to push us to acquire more
sense of responsibility. It must push us to bring
about an explosion of desire for holiness in the world, in the Work."[259] He added: "Let's give
thanks to God and, like good children, let us rejoice that the Church has officially recognized the
heroic virtues of our Father. Our Founder wanted always to remain hidden, unnoticed, but at
some point what the Lord says in the Gospel is fulfilled: a light is not lit and put under a bushel,
but on a lampstand, so that it gives light to everyone in the house." [260] He immediately wrote
a letter of thanks to John Paul II [261]. He also wrote a letter to the faithful of the Prelature
focused on the virtue of humility, which "brings the creature to be fully open to the action of the
Holy Spirit" [262].
On July 6, 1991, the Holy Father approved the decree that declared as miraculous a cure
attributed to the intercession of Venerable Escriv. This step expedited the path towards the
beatification of the Founder. There was no preferential treatment or haste in the proceedings;
indeed this part of the beatification process (called super miro in reference to the miracle) took
longer than the cases similar to it in the past [263].
381

Since the introduction of the Cause in 1981 ten years had elapsed
until the approval of the miracle. This is a relatively short time,
although still longer than other recent processes at the time. The
speed, nevertheless can be explained by three factors. First, the
process of canonization was simplified in 1983; second, this
process followed the new legislation in operation since 1983; and
last, the various works of the Positio on the life and virtues of the
Founder of Opus Dei and on the miracle attributed to his
intercession were made with the exceptional diligence and rigor
[264] already referred to above. Perhaps it can also be pointed
out, albeit as an aside, that although the computer then was not as
developed as it is now, it also did play a part in shortening the time
for the whole process.
Figure 138: The miracle for the
beatification of the Founder of
Opus Dei was the inexplicable cure
of a malignant tumor of a Carmelit
nun, Sr. Concepcion Boullon Rubio.
Photo credits:
http://www.cudaboze.pl/

FOOTNOTES:
[120] Cf. Del Portillo, ., Letters ..., vol. 2, n. 350.
[121] The central paragraph of that letter is reproduced in footnote 110 of the previous chapter.
[122] have also played a few sentences of this letter in the previous chapter (note 82).
[123] Del Portillo, , Remarks at a family get-together, 26-XI-1978. AGP, Library, B.1.4 T-781
126 series.
[124] Cf. Minutes of the meeting held on 15-IX-1975 of the General Congress of Opus Dei, p.
20, cit. in: de Fuenmayor, A., Gmez-Iglesias, V., Illanes, JL, The Canonical Path of Opus Dei,
op. cit., p. 422, note 2.
[125] Del Portillo, ., Letters ..., vol. 2, n. 350.
[126] Cf. Testimony of Msgr. Javier Echevarra Rodrguez, AGP, APD T-19544, pp. 636-637.
[127] Del Portillo, ., Letters ..., vol. 2, n. 350.
[128] Cf. Testimony of Msgr. Javier Echevarra Rodrguez, AGP, APD T-19544, p. 637.
[129] "In relation to this matter he informed me ex ufficio, in late September, that the same
desire was expressed as an order by the late Holy Father John Paul I to the Sacred
Congregation for Religious and Secular Institutes by the Secretary of State. With all my heart I

382

expressed our availability to immediately start the dialogue and study as soon as possible."(Del
Portillo, ., Letter to Card. Jean Villot, AGP, APD C-781 124. Original in Italian).
[130] "When on September 29 I went to the Apostolic Palace to pray before the body of Pope
John Paul I, His Eminence, the Secretary of State, Cardinal Villot, told me the draft of the letter
was being prepared ." (Del Portillo, ., Letter to Pope John Paul II, AGP, APD C-781 026.
Original in Italian) Don Alvaro refers to the letter he had asked for the 50th anniversary of the
founding of Opus Dei: cfr. testimony of Msgr. Javier Echevarra Rodrguez, AGP, APD T-19544,
p. 676.
[131] It was also learned that on September 29, 1978: "His Eminence, the Prefect of the
Pontifical Household, Msgr. Martin told me that the Pope wanted to meet me in private audience
and that he had already put it on the schedule." (Del Portillo, ., Letter to Pope John Paul II,
AGP, APD C-781 026. Original in Italian).
[132] Cf. Testimony of Msgr. Javier Echevarra Rodrguez, AGP, APD T-19544, pp. 677-678.
[133] Cit. in Fuenmayor, A., Gmez-Iglesias, V., Illanes, JL, The Canonical Path of Opus Dei,
op. cit., pp. 423 and 595.
[134] "Although I will reply with great affection to the letter of Your Holiness through His
Eminence the Cardinal Secretary of State, I am so happy that I cannot wait to tell His Holiness,
with all my heart: thank you, Holy Father, on behalf of the whole Opus Dei and on my own
behalf "(Del Portillo, A. letter to Pope John Paul II, AGP, APD C-781 123. Original in Italian).
[135] Cf. Testimony of Msgr. Javier Echevarra Rodrguez, AGP, APD T-19544, p. 637.
[136] The Pope was preparing his apostolic trip to Mexico and wanted to converse in Spanish,
for which invited several times Msgr. Alonso to dine with him. Cfr. Testimony of Joaqun Alonso
Pacheco, AGP, APD T-19548, p. 47.
[137] Del Portillo, ., Epact of the liturgical year 1978-1979 p. 10: cfr. AGP, APD, D-19344.
[138] In the military, the "password", which changes every day, serves to recognize the
members who belonged to the same army. In the ascetic life that term is used to indicate a short
prayer in honor of God, the Virgin, etc., which one tries to repeat throughout the day.
[139] Del Portillo, ., Letters ..., vol. 2, n. 243.
[140] Cf. Testimony of Msgr. Javier Echevarra Rodrguez, AGP, APD T-19544, p. 364.
[141] Cf. Testimony of Joaqun Alonso Pacheco, AGP, APD T-19548, p. 39.
[142] Cf. Testimony of Msgr. Javier Echevarra Rodrguez, AGP, APD T-19544, p. 637.
[143] Cf. Ibid., P. 365.
[144] Cf. Ibid., P. 484.

383

[145] Cf. Fuenmayor, A., Gmez-Iglesias, V., Illanes, JL, The Canonical Path of Opus Dei, op.
cit., pp. 421-503.
[146] Testimony of Card. Mario Francesco Pompedda, AGP, APD T-17862, p. 1.
[147] Testimony of Marlies Kucking, AGP, APD T-1837, p. 83.
[148] Cf. Testimony of Carmen Ramos Garca, AGP, ADP T-18498, p. 14.
[149] Testimony of Marlies Kucking, AGP, APD T-18376, p. 83.
[150] Testimony of Msgr. Javier Echevarra Rodrguez, AGP, APD T-19544, pp. 775-776.
[151] Testimony of Cardinal Franz Knig, AGP, APD T-15763, p. 2.
[152] The text of Card. Palazzini reads: "It was Blessed Josemaria himself who prepared that
step [the transformation of Opus Dei as a personal prelature]; and it was Msgr. Alvaro del
Portillo who brought it to completion. With patience and tenacity, as I said before, and with a
sensus Ecclesiae which was for me a source of edification. No was not seeking privileges for
Opus Dei - according to the standard of conduct so often repeated by St. Josemaria - or
recognition or awards of any kind. What drove him was the desire to serve the Church. Here is
precisely the most specific sense of the juridical form of the Prelature: a structure of the
hierarchical organization that the Church creates to better achieve the salus animarum."
(Testimony of Cardinal Pietro Palazzini, AGP, APD T-17356, p.. 3. Original in Italian).
[153] Del Portillo, ., Letter to S. S. Juan Pablo II, AGP, APD C-790 202 (Original in Italian).
[154] Cf. Testimony of Msgr. Javier Echevarra Rodrguez, AGP, APD T-19544, p. 365.
[155] Del Portillo, ., Letter to Florencio Snchez-Bella, AGP, APD C-790 701.
[156] Testimony of Msgr. Javier Echevarra Rodrguez, AGP, APD T-19544, p. 488.
[157] Cf. Ibid.
[158] Cf. Testimony of Joaqun Alonso Pacheco, AGP, APD T-19548, p. 54.
[159] Testimony of Msgr. Javier Echevarra Rodrguez, AGP, APD T-19544, p. 211.
[160] Cf. Testimony of Joaqun Alonso Pacheco, AGP, APD T-19548, p. 54.
[161] Cf. Testimony of Msgr. Javier Echevarra Rodrguez, AGP, APD T-19544, p. 212.
[162] Cf. Testimony by Marlies Kucking, AGP, APD T-18376, p. 86.
[163] Del Portillo, , Remarks at a family get-together, 28-III-1979. AGP, Library, P02, 1979,
375.
[164] Cf. Testimony of Msgr. Javier Echevarra Rodrguez, AGP, APD T-19544, p. 638.

384

[165] Cf. Ibid.

[166] Cf. Fuenmayor, A., Gmez-Iglesias, V., Illanes, JL, The Canonical Path of Opus Dei, op.
cit., pp. 431-432, notes 20 and 21.
[167] Testimony of Marlies Kucking, AGP, APD T-18376, p. 86.
[168] Cf. Testimony of Msgr. Javier Echevarra Rodrguez, AGP, APD T-19544, pp. 476-477.
[169] Cf. Testimony Valenciano Fernando Polack, AGP, APD T-18489, pp. 18-19.
[170] On the work of that commission, one can read Herranz, J., On the outskirts of Jericho, op.
cit., pp. 291-294.
[171] Cf. Testimony by Marlies Kucking, AGP, APD T-18376, p. 100.
[172] Cf. Herranz, J., On the outskirts of Jericho, op. cit., p. 294.
[173] Cf. Testimony by Marlies Kucking, AGP, APD T-18376, p. 103.
[174] Cf. Ibid.
[175] Cf. Testimony of Msgr. Javier Echevarra Rodrguez, AGP, APD T-19544, p. 215.
[176] Del Portillo, ., Letter to Card. Eduardo Martinez Somalo, AGP, APD C-810 519.
[177] Cf. Testimony of Msgr. Javier Echevarra Rodrguez, AGP, APD T-19544, p. 291.
[178] Cf. Bernal, S., Alvaro del Portillo, op. cit., p. 254.
[179] Del Portillo, ., Letter to Msgr. Stanislaw Dziwisz, AGP, APD C-810 605.
[180] "On July 7, Don Alvaro narrated that in the morning Msgr. Stanislao had told Don Javier
and Don Joaquin that the Popehad commented, when he was in so much pain and seeking
solace: Opus Dei is praying for me. .. " (Testimony of Marlies Kucking, AGP, APD T-18376, pp.
104-105).
[181] Del Portillo, , Remarks at a family get-together. AGP, Library, P01, 1981, 930-931. "La
Morenita" is a Mexican folk song that St Josemaria heard sung before the Virgin of Guadalupe
in Mexico City, and he liked to address it to the Mother of God.
[182] Ibid., P. 298.
[183] Cf. Costalunga, M., I lavori preparatio promulgazione della alla Costituzione Apostolica "Ut
sit" (Appunti personali di un testimone), Roma, 1-IV-1998 (pro manuscripto).
[184] Cf. Ibid., P. 299.
[185] Cf. Testimony of Joaqun Alonso Pacheco, AGP, APD T-19548, p. 40.
[186] Cf. Testimony by Marlies Kucking, AGP, APD T-18376, p. 108.
385

[187] Cf. Testimony of Joaqun Alonso Pacheco, AGP, APD T-19548, p. 40.
[188] Testimony of Carmen Ramos Garca, AGP, ADP T-18498, p. 14. Don Alvaro wrote to
Card. Mozzoni "These slanders also make me sad for the offense they give to God; but we react
as we always saw our Founder reacted: forgiving his slanderers and praying for them." (Del
Portillo, , Letter to Cardinal Umberto Mozzoni, AGP, APD C-811 029.. original Italian)
[189] The memorandum informing them regarding the erection of the Prelature detailed the
precise scope of the relevant pontifical act, and gave the recipients ample time for them to
express any views or suggestions: cfr. Fuenmayor, A., Gmez-Iglesias, V., Illanes, JL, The
Canonical Path of Opus Dei, op. cit., p. 439.
[190] Del Portillo, ., Letter to S. S. Juan Pablo II, AGP, APD C-811113. Original in Italian.
[191] Although he wrote the letter on that date, he indicated it not be sent to the centers of Opus
Dei until the Pope made his decision public. It began: "It has been officially communicated to me
recently that the Holy Father has decided to establish Opus Dei as a personal prelature, as our
beloved Founder had wanted, approving the Statutes that our Father had left prepared. Deo
Gratias! (...) Some time had to pass before this news was published, because the Pope wanted
to hear all the bishops of the dioceses and countries where we work (...). I do not know,
therefore, when I can send you these lines (...). But now I can tell you that when the news is
made public, I will send you another letter, God willing, where I shall write down all the details
that logically you wish to know, because you love your calling with all your soul and yearn,
above all, to do the Will of God as it was shown to our Father from the beginning of the Work.
Meanwhile, I write with a sense of profound joy in my soul, because we have reached the end of
the long and difficult road which we had to travel for the Work to acquire the juridical form
prescribed by our holy Founder." (Del Portillo, A., Letters, vol. 2, n. 294. The full text is available
on the website of Opus Dei).
[192] This was the Declaration on personal Prlatur: cfr. Fuenmayor, A., Gmez-Iglesias, V.,
Illanes, JL, The Canonical Path of Opus Dei, op. cit., pp. 442-443 and Testimony of Carmen
Ramos Garca, AGP, ADP T-18498, p. 15.
[193] Cf. Testimony of Carmen Ramos Garca, AGP, ADP T-18498, p. 14.
[194] Cf. Testimony of Jos Luis Gutirrez Gmez, AGP, ADP T-15211, p. 7.
[195] Del Portillo, ., Letter to Msgr. Marcello Costalunga, AGP, APD C-820 928 (The original
text is in Italian).
[196] Cf. Testimony by Marlies Kucking, AGP, APD T-18376, p. 117.
[197] For more information, one may consult the article published on May 30, 2006 on the
website of Opus Dei: www.opusdei.it/art.php?p=11558, where a series of documents are
collected and clarification by the Prelature in the 80s and 90s, in relation to the "Calvi case" to
which the Work had absolutely no connection. Information on this and on other "cases"

386

artificially assembled against Opus Dei, is located in: De Plunkett, P., Opus Dei. Tutta la verit,
Ed. Lindau, Torino 2008.
[198] "After those news published by newspapers today, we have issued the attached press
release. It was also sent to HE Cardinal Secretary of State. It has already been transmitted to
news agencies. It is clear that the devil wants to rock the boat! "(Del Portillo, ., Letter to Card.
Sebastiano Baggio, AGP, APD C-820 924. Original in Italian). Don Alvaro also wrote to John
Paul II, to express his filial solidarity in view of a campaign that would link the scandal to the
Pope and the Vatican: "I cannot but manifest to the Holy Father, how such an irreverent and
arrogant attitude from a sector of the Italian press and elsewhere towards His Holiness and the
Holy See has saddened us. (...) We are not surprised that these violent expressions of "militant
secularism", that want to attack the Holy Father, do not let his children go unscathed either, as
this sector of the press also rages against Opus Dei for some time now with absolutely false and
groundless accusations, as is known by His Holiness." (Del Portillo, ., Letter to Pope John Paul
II, AGP, APD C-821014. Original in Italian).
[199] Cf. Testimony of Joaqun Alonso Pacheco, AGP, APD T-19548, p. 116.
[200] Del Portillo, , Remarks at a family get-together. AGP, Library, P02, 1982, 1249.
[201] Cf. Testimony of Msgr. Javier Echevarra Rodrguez, AGP, APD T-19544, p. 217.
[202] Del Portillo, , Speech on 27-XI-1982: AGP, Library, P02, 1982, 1328.
[203] Del Portillo, ., Letter to S. S. Juan Pablo II, AGP, APD C-821 128.
[204] Testimony of Joaqun Alonso Pacheco, AGP, APD T-19548, p. 175.
[205] Del Portillo, ., Letters ..., vol. 2, n. 367. The text has also been reproduced in Alvaro del
Portillo, Rendere amabile la verit, Vatican City 1995, pp. 48-90.
[206] Wisdom 7.11.
[207] Cf., among others, Avvenire, Milan, 30-XI / 1-XII-1982; Catholic Position Papers, Dublin,
XII-1982; O Estado de S. Paulo, 3-XII-1982; Ya, Madrid, 30-XI-1982; Deutsche Tagespost,
Wrzburg, 11-XII-1982; Il Tempo, Rome, 30-XI-1982; National Catholic Register, Los Angeles,
26-XII-1982; Le Figaro, Paris, 1-XII-1982; ABC, Madrid 29-XI-1982.
[208] Cf. Testimony of Carmen Ramos Garca, AGP, ADP T-18498, p. 16, and Testimony of
Jos Antonio Garca-Prieto Segura, AGP, APD T-0829, p. 39.
[209] Cf. Declaration on Personal Prelatures, I, b) and c).; III, b) and d).
[210] Cf. Del Portillo, ., Letter to Msgr. Eduardo Martinez Somalo, AGP, APD C-830 215.
[211] Del Portillo, ., Letter to Msgr. Eduardo Martinez Somalo, AGP, APD C-830 215.

387

[212] On March 1, 1981, at the request of Cardinal Poletti, the Holy Father had entrusted this
basilica was to priests of Opus Dei. The homily preached by Don Alvaro on March 19, 1983 was
published under the title L'ultima pietra in the journal Studi Cattolici, n. 268 [1983], pp. 374-377.
[213] Del Portillo, ., Letter 28-XI-82, nn. 1-2.
[214] Ibid., N. 3.
[215] These are some words of St. Josemara from a Meditation, "Consumados en la unidad",
27-III-1975.
[216] Mk 7.50.
[217] Del Portillo, ., Letter 28-XI-82, n. 11.
[218] Ibid., N. 16.
[219] Ibid., N. 18.
[220] The history of the case is discussed in Capucci, F., Josemara Escriv, saint, Scepter
Publishers, 2009, Madrid, 200 pp.
[221] Del Portillo, ., Interview about the founder of Opus Dei ..., op. cit., p. 250.
[222] Cf. Testimony of Msgr. Javier Echevarra Rodrguez, AGP, APD T-19544, p. 288.
[223] Every year on June 26th, the anniversary of the death of St. Josemaria, Don Alvaro
officiated a solemn Mass in Rome for the repose of the soul of the Founder. Since 1981, the
liturgical ceremony took place at the Basilica of St. Eugene in Valle Giulia, which at the
beginning of this year, as we have said, had been entrusted by the Vicariate of Rome to priests
of Opus Dei. There masses had been previously held in other Roman basilicas, such as Santa
Maria Maggiore, San Giovanni in Laterano, etc.
[224] Cf. Testimony of Carmen Ramos Garca, AGP, ADP T-18498, p. 10.
[225] "Msgr. Escriva. Instrument of God" in: In memory of Monsignor Josemaria Escriva de
Balaguer, Pamplona 1976; "Msgr. Escriva de Balaguer, witness of love for the Church ", in:
Palabra, n. 130 [VI-1976], published in various languages and then put together in: A life for
God, Madrid 1982.
[226] Cf. Testimony by Marlies Kucking, AGP, APD T-18376, p. 72.
[227] Del Portillo, ., Remarks at a family get-together, 16-VI-1976, AGP, Library, P02, 1976,
961.
[228] Ibid.
[229] "Immediately after the departure of our Father to Heaven, I indicated that all the very
abundant material on his life and writings be collected; and I instructed that all who had the
388

great blessing from God to live with our Father, to recount their memories of the Founder as
soon as possible. All obeyed promptly and thus we were able to gather so quickly that which, in
time, would be used to prepare the necessary documentation for and to initiate the process of
beatification of our Founder." (Del Portillo, ., Letters ..., vol. 1 , n. 24). For his part, he wrote
personally to several of the oldest members of the Work, asking these memoirs: cfr. Del Portillo,
, Letter to Jose Luis Miguel Mzquiz, AGP, APD C-750712.; Del Portillo, ., Letter to Don
Pedro Casciaro Ramrez, AGP, APD C-750 713.
[230] Cf. Testimony of Joaqun Alonso Pacheco, AGP, APD T-19548, p. 35.
[231] Capucci, F., Josemara Escriv, holy, op. cit., pp. 16-17.
[232] Cf. Del Portillo, ., Letters ..., vol. 1, n. 24.
[233] Ibid., N. 25.
[234] Cf. Testimony by Marlies Kucking, AGP, APD T-18376, p. 78.
[235] Cf. Capucci, F., Josemara Escriv, holy, op. cit., p. 16. Despite this, few complained that
Don Alvaro had acted with "undue haste". Therefore, Card. Martinez Somalo, wanted to
emphasize the attention and docility with which, before taking the first steps, he sought the
opinion of the main representatives of the Roman Curia, and the diligence he showed in
collecting, in the previous phase, the documentary evidence on the sanctity of life of the
Founder. Some accused him afterwards of undue haste, but I can say that he did all things with
the full agreement of ecclesiastical authority." (Testimony of Card. Eduardo Martinez Somalo,
AGP, APD T-19518, p. 3. The text original is in Italian).
[236] Each cause that is introduced for the beatification of the Servant of God, has a number
assigned by the Congregation; Msgr. Escrivas was the 1339 (cf. Del Portillo, , Remarks at a
family get-together, 1-IV-1980:.. AGP, Library, B.1.4 T-800 401 series).
[237] Cf. Rivista diocesana di Roma, XXII [III-IV], nos. 3-4, pp. 372-377 and Testimony of
Joaqun Alonso Pacheco, AGP, APD T-19548, p. 35; previously, "his joy and gratitude was
enormous when Pope John Paul II confirmed on February 5, 1981 the Nihil Obstat from the
Congregation for the Doctrine of the Faith and the Congregation for the Causes of Saints, to
start the process for the Cause of Beatification of our Founder." (Testimony of Marlies Kucking,
AGP, APD T-18376, p. 100).
[238] Del Portillo, , Remarks at a family get-together, March 19, 1981.; AGP, Library, P01,
1981, 290.
[239] Cf. Capucci, F., Josemara Escriv, holy, op. cit., p. 19.
[240] Cf. Testimony of Msgr. Javier Echevarra Rodrguez, AGP, APD T-19544, p. 215.
[241] Cf. Capucci, F., Josemara Escriv, holy, op. cit., p. 19.
[242] Ibid.
389

[243] Fabro, C., The mettle of a Father of the Church (in Fabro, C., Garofalo, S., Raschini, MA,
Saints in the world, Rialp, Madrid, 1993, p. 134).
[244] Del Portillo, ., Letter to Card. Andrzej Maria Deskur, AGP, APD C-830 812.
[245] Cf. Del Portillo, ., Letter to Msgr. Oscar Buttinelli, AGP, APD C-860 528.
[246] Cf. Rivista diocesana di Roma, XXVIII [I / II 1987], n. 1, pp. 181-188.
[247] Cf. Testimony of Msgr. Javier Echevarra Rodrguez, AGP, APD T-19544, p. 236.
[248] Cf. Ibid.
[249] Cf. Capucci, F., Josemara Escriv, holy, op. cit., p. 49.
[250] Felici, A., A proposito della Causa di Beatificazione di Msgr. Josemara Escriv
L'Osservatore Romano, 13-V-1992.
[251] Capucci, F., Josemara Escriv, holy, op. cit., p. 23.
[252] Testimony of Jos Luis Gutirrez Gmez, AGP, APD T-15211, p. 10.
[253] Palazzini, P., Homily 19-V-1992, Beatification of Josemara Escriv, Ed. Word, Madrid
1993, pp. 126-127.
[254] Cf. Testimony of Msgr. Javier Echevarra Rodrguez, AGP, APD T-19544, p. 236.
[255] Cf. Capucci, F., Josemara Escriv, holy, op. cit., pp. 47-48 and 96-98.
[256] Cf. Testimony of Msgr. Javier Echevarra Rodrguez, AGP, APD T-19544, p. 241.
[257] Cfr. AAS, 82 (1990), n. 12 pp. 1450-1455.
[258] Cf. Testimony by Marlies Kucking, AGP, APD T-18376, p. 159.
[259] Del Portillo, , Remarks at a family get-together. AGP, Library, P01, 1990, 479-480.
[260] Ibid.
[261] He wrote to the Pope: "Reading the Decree has been for me a moment of intense prayer
of praise and thanksgiving to the Lord. The prayer for the Holy Father is in my heart, more
ardent than ever. Hc dies quam fecit Dominus! I thought. This is a day of grace, a day on
which all members of the Prelature of Opus Dei renew in their souls the reason for an ever
greater fidelity to the heroic example that our Founder has left: an example of indomitable love
for the Church, of unquestioned loyalty to the Roman Pontiff, the Vicar of Christ, as he liked to
repeat; an example of a generous struggle for personal holiness and unconditional service
tosouls "(Del Portillo, , Letter to SS. John Paul II, AGP, APD C-900409 Original in Italian.).
[262] Del Portillo, ., Letters ..., vol. 3, n. 83.

390

[263] The proceedings that followed the process of the miracle were not rushed. If one looks for
Causes similar to that of the Founder in the Acta Apostolic Sedis, i.e., those Causes which
already had investigations of a miracle going on when the decree of heroic virtue of the
candidate was approved, one finds that there are between ten and fifteen. One then finds that
St. Josemaras was in fact one of those that took more time before it was approved. This simple
fact belies the assertion by some that the process of the Founder of Opus Dei had been given
preferential treatment. Some of the tendentious voices threw these slanders mistakenly relying
on criteria and deadlines of the previous legislation.
[264] Cf. Capucci, F., Josemara Escriv, holy, op. cit., pp. 32-33.

391

Chapter 18: A pastor in the service of

the Church
1.
2.
3.
4.
5.

"Affective and effective" union with the Roman Pontiff

Always say yes
Sense of communion with the Bishops and priests
Two initiatives to serve the universal priesthood
Affection towards different ecclesial charisms
Cardinal Palazzini stressed that the fidelity of Msgr.
Del Portillo to Opus Dei and its Founder, one of the
characteristic features of his life, "was due to his
desire to make service to the Church as his own
ultimate end. (It was such) to the point that, in my
opinion, the two inseparable attributes that best
define his portrait were fidelity and love for the
Church." [265]
In his years in Rome, Msgr. Del Portillo had
accumulated extensive experience in the Holy See,
through the services he rendered and his dealing with
hundreds if not thousands of ecclesiastics. That
long career had refined, as Msgr. Alonso well
explains, "a living vision of the Church with the spirit
of early Christianity, (...) far from a purely
organizational reductive vision. For Don Alvaro, in the
Church one sees Peter and the first disciples
constantly offering the world the newness of Christ.
One felt urged to work in the service of the Church,
very much united to the Pope, whoever he was "[266].

Figure 139: Don Alvaro never got used to being with

the Pope in whose presence he was always moved.
Photo credits: opusdei.org

Since 1982, when Opus Dei was erected a Prelature

and he was named its Prelate, his eagerness to serve
the Church which had characterized his years as a
layman and priest acquired new nuances and

expressions.
1. "Affective and effective" union with the Roman Pontiff
The premise of that service was a strong union "affective and effective," as St. Josemara
used to point out that Bishop del Portillo lived with the Roman Pontiff. These bonds of
communion with the universal Church and its visible head, was further strengthened by the new
juridical configuration. We will first examine some manifestations of that supernatural and
392

human affection to b etter understand later on how that love was not just sentimental, but actual:
opere et veritate, in deed and in truth.
Those who lived with Don Alvaro remember a small gesture, which they noticed he habitually
did since his appointment as bishop, and has symbolic significance. Oftentimes discreetly, but
clearly he touched his pastoral ring, or he would look at it, or sometimes brought it close to his
lips. They understood the reason for this habit later on, when he narrated to them what he had
told John Paul II in an audience on July 7, 1984. "Holy Father, before I go I want to ask you a
favor. Yes, tell me, he replied. That you wear this ring for one moment. I gave it, and the Pope
put it in his finger. When he returned it, I explained: this ring helps me very much to live
presence of God, because this is the symbol of my union with Opus Dei. This means I'm a
slave, a servant of the Work for love of the Church and the Pope. But now that Your Holiness
has worn it, it will also help me to live a strong presence of the Pope. And so it is, my sons:
before I used to pray for him constantly, and now my prayers for him are constantly multiplied."
[267]
The Pope corresponded to the loyalty of this son of his, by showing him great kindness and
trust. He spoke simply to Don Alvaro of issues that concerned him as Pastor of the universal
Church, and he asked for prayers [268]. Sometimes, when Don Alvaro would return from a
pastoral visit in countries where Opus Dei was doing apostolic work, Pope John Paul II would
ask him about the situation of the Church in those nations. The Pope valued his impressions
and suggestions [269].
But such confident dealing and spiritual closeness [270] did not diminish in any way the
devotion that Don Alvaro felt whenever he was in the presence of the Pope. "He was moved
every time he was with Pope John Paul II whether in a private audience, or dining with him, or
concelebrating with the Pope in his chapel, or in other gatherings with a very familiar character."
[271]
The desire to translate his union with the Pope into concrete works of service manifested itself
first of all in prayer. He himself prayed, and then strongly encouraged those he was dealing with
in one way or another to pray as well for the successor of Peter and his intentions. He reminded
them of the duty of Catholics to be united to whoever is visible Head of the Church, the source
of its unity and correctness of doctrine.
He repeated again and again that it is not possible to be united with Christ, if one does not love
and follow with his heart the person who represented Him here on earth. "Affective and effective
union with the Pope is an indispensable condition of life and apostolic effectiveness in the
Church. The Lord said this clearly: as the branch cannot bear fruit of itself unless it abides in the
vine, neither can you unless you abide in me (Jn XV. 4). And to abide in Christ, it is absolutely
necessary to be totally united with his Vicar on earth, the Roman Pontiff." [272]

393

On October 11, 1986, for example, he

wrote to the faithful of the Prelature asking
them to join spiritually the ecumenical
meeting promoted by the Pope with the
Interfaith Conference of Assisi, and to try to
get others to promote peace in the world.
Among other things, he wrote: "In the
centers of the Prelature we will join the halfday fasting which the participants will
observe during the Conference taking place
in Assissi. In addition, everyone in the
Prelature, in their family and professional
and social environment will try especially on
this day, sincerely and in deeds, to
encourage many others, to unite
Figure 140: St. John Paul II with leaders of other faith traditions in themselves to the Church, the Pope, and
Assissi in 1986 for the World Day of Prayer. Don Alvaro asked
the Bishops in their efforts to promote
everyone in the Prelature to pray for this event. Photo credits:
peace and harmony among men." [273] He
www.pcinterreligious.org
made similar recommendations when John
Paul II called for prayers for peace in the context of various wars like Lebanon [274] and others
[275].
He Prayed daily for Christian unity and was saddened by attacks on the unity of the Church
[276]. As was already mentioned, the rebellion of Msgr. Lefebvre made him suffer much and in
1988 Don Alvaro addressed the members of Opus Dei, inviting them to offer "intense prayer and
mortification so that the Church may not suffer a new injury." [277] He wanted to express to the
Pope, in writing, that he could count on the prayer of the faithful of the Prelature [278].
He also suffered from the crisis of obedience and loyalty to the Holy Father, which was evident
in some sectors of the Church. On occasion he invited his children to share in this pain so that
they would pray and mortify more. "There is so much confusion and, in many hearts, so much
hatred for our Lord Jesus Christ. We see a crisis in the Church enough to make us weep; see
how the Holy Father is often ignored, disobeyed; and they laugh at him, as they laughed at
Jesus when they put that layer of purple and that crown of thorns. We must pray unceasingly for
the Pope and the Bishops in communion with the Holy See, for them to have light in abundance
and to govern the Church well, as they steer her out of this rough patch in which she finds
herself." [279]
Another way that he lived this effective communion was to manifest his support explicitly to the
Pope against criticism or attacks on his teachings. In 1989, he sent a letter to thank him for "the
Paternal firmness with which he guides us through His teachings, in fidelity to the way of Christ"
[280]. Years ago, he had written: "all of us, despite our personal weaknesses, are very united to
the Holy Father, and we would like to help him carry the very sweet Cross that God has placed
on his shoulders, with our prayers and our apostolic work." [281.

394

He thanked the Pope for his teachings and encouraged the faithful of Opus Dei to spread them
to as many souls in their personal apostolate [282]. To those in positions of government and
formation in the Work, he strongly suggested a deep and thorough study of magisterial texts to
ensure that the doctrines contained in them reached everyone, and everyone could put these
indications into practice [283].
Numerous exhortations to read and ponder on the documents of the Magisterium are found in
his pastoral letters, and gleaned in his meetings with people from many different countries and
in his decisions as prelate. Thanks to his urging, many lay people published translations and
articles, and organized conferences, lectures, and radio or television programs to bring the
message of the Roman Pontiff to as many places as possible [284]. Msgr. Celaya, who was for
years the head of the office of spiritual direction in Opus Dei, testifies that Don Alvaro constantly
reminded him that the "Magisterium of the Church should be the guide of our training, doctrine,
and life. He expressly gave me indications to communicate to everyone that among the
materials that the faithful of the Work use for spiritual reading, the Magisterium should occupy a
central place." [285]
His fidelity to the Magisterium was not mechanical obedience, but a genuine desire from the
mind and heart to identify himself with its teachings and with the guidelines issued by the
competent bodies of the Roman Curia. Bishop del Portillo was thus an example of genuine
fidelity, a creative virtue that was totally forgetful of self, yet brings into play the innermost core
of the person his freedom absolutely oriented to fulfilling God's will. [286]
This attitude of obedience, a fruit of faith, led him to be always ready to second the pastoral
initiatives indicated by John Paul II, regardless of whether theirs effects were expected in the
long term or more immediate. Among the many examples that could be mentioned, Cardinal
Martnez Somalo recalls the Mass for Roman university students. From the beginning of his
pontificate, John Paul II wanted to give a markedly pastoral tone to his ministry. One of the first
manifestations of this zeal was the explicit desire to meet with professors and students of
Roman universities twice a year. Specifically, he wanted to celebrate two Masses in the Basilica
of Saint Peter for this purpose: one in Advent and one in Lent. I remember that this initiative was
a surprise for those in-charge of campus ministry, who were not optimistic because their
previous experience in this area was not very encouraging. [287]
The Pope communicated his desire to Msgr. del Portillo, and asked for suggestions. Don Alvaro
told him that he was very happy with the decision, and suggested making printed invitations,
similar to those for Papal audiences, for distribution to students of the universities in Rome. He
also noted that these Masses could be a great opportunity to bring young people closer to the
sacrament of penance; and he assured the Pope he could count on the priests of Opus Dei who
lived in Rome to hear confessions in the basilica of Saint Peter hours before the start of the
celebration of the Holy Eucharist [288]. Cardinal Martnez Somalo adds that "the student
response was enthusiastic, and since then has always been so. Since each one was prepared
one by one, they participated well at that Mass. The priests present then expressed surprise at
the high number of confessions, thanks to the liturgical celebration of the Pope." [289]

395

Another initiative of the Roman Pontiff was the procession of Corpus Christi in Rome. In this,
too, he received the unqualified support of Msgr. Del Portillo, who asked his children to pray that
some administrative difficulties with the city be resolved. In the end, these were fixed. He
wanted to participate in the procession and encouraged everyone to freely do so to the extent of
their possibilities. He reminded them that "we cannot forget that God is entitled to receive public
worship, and logically that should occur especially in traditionally Catholic countries. The
procession of the Holy Eucharist offers another splendid channel for the fulfillment of this duty,
when circumstances permit. Thus, it pleases me to see you, like the rest of the Christian faithful,
to also participate in this act of Eucharistic worship if your duties will permit without forming a
group, of course, because that would be contrary to our spirit and to take advantage of this
opportunity to invite your friends and relatives, leading them to express publicly their faith and
love." [290]
Since then and until the end of his days, he
participated each year in the procession of Corpus
Christi presided by St. John Paul II, which passed
through the streets of Rome from the Basilica of St.
John Lateran the Cathedral of Rome to the
Basilica of Saint Mary Major. Likewise, following a
desire of St. Josemara who was unable to do it
himself, he established that every year a procession
with the Blessed Sacrament be made through the
gardens of Cavabianca, the seat of the Roman
Figure 141: St. John Paul II in a Corpus Christi
procession in Rome in later years. Photo credits: 2bp-blogspot-com

College of the Holy Cross.

The same support must be said with regard to the

pastoral visits of the Pope. In 1979, John Paul II
wanted to know the opinion of Don Alvaro as to how opportune it was to go to Mexico. Msgr. Del
Portillo replied that, in his opinion, it would be a great good for the Church, despite pessimistic
forecasts made by some [291]. Over the years, with the various journeys and activities of the
Pope he reminded the faithful of the Prelature to express their affection for the Holy Father at
every opportunity, and to spread that love among their friends, relatives and acquaintances by
encouraging them to participate in the various Papal events.
During a trip to Germany in 1981, shortly after a journey of John Paul II to the country, Don
Alvaro confided to a group of his daughters: At times Ive told him that he offer us occasions of
doing apostolate on a silver platter, and we try to take good advantage of them. I know that it
fills him with joy. Before any of his trips, we get people to properly prepare for the visit of Pope;
and for that, we invite them to go to confession, to participate in retreats and meditations, and
other means of Christian formation. Then the Holy Father stirs the water, and we harvest the
fruits of his preaching. The Pope seeks only that souls come close to God, as we do; therefore,
it seems to him perfectly all right that we use him as an instrument of apostolate. [292]
For his part, John Paul II was grateful for the manifestations of affection he received from
people of Opus Dei in all countries where he went. When it seemed that one of these pastoral
396

visits could have major difficulties due mainly to the specific circumstances of the place Don
Alvaro made sure to ask his children to intensify their prayers. One such occasion was the
Popes trip to the Swiss Confederation, from June 12 to 17 1984, where the Holy Father had
planned to meet with hundreds of delegates of the clergy expected to be hostile to him, in the
sanctuary of Einsiedeln.
The situation in Switzerland was not good: it was evident in the negative attitude of some
ecclesiastics who wanted trap the Pope. The people from the Holy See asked Msgr. del Portillo
if priests of Opus Dei could try to create a climate favorable to the Pope: "get many priests to go
on the day the Pope receives them (in audience) in Einsiedeln" [293], they told him. The Prelate
forwarded the request to his Vicar in Switzerland, then Msgr. Agustn Lpez Kindler. They
mobilized all their priest-friends and acquaintances to neutralize the plans that a clandestinelychosen representation of the clergy had organized to inveigh against the Popes governance.
The events unfolded as follows [294]. Shortly before the meeting, the Vatican person-in-charge
of Papal trips at that time it was Father Roberto Tucci, SJ (who later became Cardinal) let in
a group of priests loyal to the Pope whom the organizers had previously barred from entering.
During the audience there were moments of protest and open criticism against the Roman
Pontiff. "For example, one of the delegates who spoke told the Pope in a defiant tone that he
had to abolish priestly celibacy because St. Peter was married. (...) At the end of his speech, the
speaker gave the Pope a safety pin, hinting that for it to be useful it had to be opened, and in a
pedantic tone, dared to say that the Pope had to rule the Church with that kind of openness."
[295]
Before such rudeness, Msgr. Lpez Kindler started to boo, which perhaps was a bit "shocking to
the Swiss mentality," but that seemed the only way to show that a part of the clergy was with the
Pope. Many others joined the protest and thanks to these manifestations of support, when John
Paul II spoke, he could afford a joke about the diversity of views of the Swiss clergy. Later on,
his speech would be interrupted several time by applause of priests. At the end of the audience,
he wanted to greet each one and gave everyone who approached him a few affectionate words.
The reaction of that recalcitrant priest annoyed the organizers of the meeting; later on the
President of the Episcopal Conference, at the time Msgr. Schwery, asked him to explain his
behavior [296]. The incident was reported in the press, and some media accused the regional
Vicar of Opus Dei of having acted contrary to "the democratic spirit of the country". What was
not mentioned was that after the audience with the Pope, one of the delegates of the Swiss
clergy had pounced on Mons Lpez Kindler, shouting in German. "I'll kill you, you midget!"
referring to his short stature [297].
Don Alvaros comment, however, was quite the opposite: "It gives me joy to say that the Work
as such is very faithful to the Pope and is always on the side of the Church. The devil is furious
to see that we are faithful, and instigates all these insults, attacks. We must not care that they
speak ill of us: thats absolutely not important. When the Pope made a trip to Switzerland, we
tried to bring priests to one of his audiences. And they were put out by that! Well, it is a sign that
it was very necessary to do it. We have tried to obey." [298]

397

Before the visit of John Paul II to the Benelux, in 1985, Bishop del Portillo asked his sons in
Rome: "We have to pray a lot. The Pope is concerned (...). It is a very difficult journey: its
possible that they will revile him, and among those who will do so there will be more Catholics
than non-Catholics. Let us be very close to the Pope, whoever he is." [299]
His collaboration with the Roman Pontiff was also expressed in the diocesan pastoral of Rome.
In 1980, at his request, the Parish of SantEugenio was entrusted to priests of the Prelature
[300]. Don Alvaro made indications that there should always be priests hearing confessions in
the church. He even expressed his desire to go there and "personally administer the sacrament,
if an opportunity to do so presented itself." [301]
In 1984, following his plan of visits to the churches of
Rome, John Paul II came to the parish of San Giovanni
Battista al Collatino, located in the Tiburtino district, which
Paul VI had entrusted to priests of Opus Dei. Msgr. Del
Portillo personally arranged things so that the day was an
occasion of true spiritual renewal for everyone. Visibly
moved, he remained beside the Pope the whole time. At
some point in the visit, he introduced to the Roman Pontiff
the regional vicars of Opus Dei, who were in Rome in
those days [302]. It moved him deeply to hear what His
Holiness told them, in words that St. Josemaria had used:
to do Opus Dei being themselves Opus Dei. [303]
On March 2, 1986, he felt this same joy with the pastoral
visit of Pope to the parish of SantEugenio. Once more, on
that occasion, "he encouraged all the parishioners who
filled the church, to manifest their loyalty and affection for
the Successor of Peter." [304]
Figure 142: St. John Paul II in Centro ELIS.
Photo credits: opusdei.org

2. Always say yes

Since 1975 the obligations of Don Alvaro in Opus Dei had increased, but that did not mean that
he lessened his dedication to his duties in the Holy See, while he could still manage. He
continued as consultant to the Congregation for the Doctrine of the Faith until mid-1983, and
also as consultant to the Pontifical Commission for the Revision of the Code of Canon Law.
And, until his death, he was consultant to the Congregation for the Clergy, the Congregation for
the Causes of Saints (since 1982), and the Pontifical Council for Social Communications (since
1984). [305]

398

His attitude to these tasks can be summed up with this

phrase: "always say yes". It was the recommendation he
made to Msgr. Ocriz when the latter told him that he had
been appointed Consultant to the Congregation for the
Doctrine of the Faith. "He advised me to always say yes to
requests for work received from the Congregation of the
Roman Curia (...). In fact, Don Alvaro suggested to me a habit
that he always lived with heroism, due to his many important
duties in his direct service to the Holy See for many years."
[306]
Msgr. Del Portillo enjoyed great esteem and prestige in the
Vatican departments, not only for his professionalism, but for
the simplicity, refinement, and spontaneity with which he dealt
with others, and at the same time, the humility of his
judgments and reactions. Upon learning of the news of the
Figure 143: Msgr. Fernando Ocariz is the
death of Msgr. Del Portillo, the then Prefect of the
Vicar Auxiliary of Opus Dei. Photo
Congregation for the Doctrine of the Faith, Cardinal Ratzinger,
credits: opusdei.org
commented that Don Alvaro was characterized "by his
modesty and his availability in all circumstances." [307 ] Cardinal Mayer, OSB, who also
coincided with Msgr. Del Portillo at meetings of the Congregation for the Doctrine of the Faith
and the commissions for Vatican II, adds that "he always stated his views with serenity, but also
explained very clearly the critical points of what was discussed. His speeches were an example
simultaneously of lucidity, respect, and consistency in adherence to the Magisterium of the
Church." [308]
These human and supernatural virtues explain why the Prelate of Opus Dei earned the esteem
and friendship of those whom he dealt with. Many members of the Roman Curia and the world's
bishops have affirmed this. Cardinals Palazzini, Baggio, Marty, Antoniutti, Felici and many
others, in addition to known theologians and canonists as Carlo Colombo, or Msgr. Onclin, and
so on [309], valued both the reputation and fact of being true friends of Don Alvaro.
He worked for a long time more precisely, 20 years in the Commission for the Revision of
the Code of Canon Law, where he took part in four study groups. The archives of the
Commission reveal the magnitude of that dedication praised by Cardinals Ciriaci and Felici,
Presidents of the Commission in those years. Cardinal Herranz was likewise a witness to this:
"Don lvaro was always exemplary in the way he worked, sending the items for discussion
which they asked from him within the time that was agreed on, not a minute late. In explaining
his ideas he was clear and simple, at the same time humble. In taking part in anything, he
always followed, I think, two criteria: great fidelity to the theological doctrine underlying the
canonical norms, and deep pastoral sensitivity. (...) In all the years that coincided largely with
the so-called post-conciliar crisis, Don Alvaro showed both in the way he expounded his
ideas and in conversations he had with others a strong desire for this work to contribute,
somehow, in putting an end to the real tragedy engulfing the life of the Church: a lack of

399

discipline, defiance against authority, and a contempt not only of canonical norms but also of
moral standards." [310]
They saw his fidelity to the doctrine of the Church, as well as his priestly piety. In his way of
carrying himself, listening, and addressing the various issues he had to deal with, they
perceived resonances of a rich and fruitful interior life deepened by the action of grace. Anyone
familiar with the spiritual life, could discern in the conversation of Msgr. Del Portillo which was
not affected at all a constant exercise of faith. He spoke continually of God because he spoke
frequently with God.
One could see that his life was oriented toward the service of the Church, and he sought new
ways of making himself available [311]. His availability to people or institutions who sought his
advice or asked him to study certain more delicate matters was proverbial [312]. Cardinal
Martnez Somalo points out that Don Alvaro developed a keen sense of the whole Church rather
than a faction mentality. Consequently, "he enjoyed the deserved esteem of many ecclesiastics,
who appreciated precisely his uprightness, as much as his undoubted personal, human, and
spiritual qualities." [313]
He carried out this work in silence and never spoke of the tasks he did in the Holy See [314]. In
certain moments they were considerable, and logically the effort involved to carry out the
overload of work was noticeable as he made them compatible with his duties as prelate of Opus
Dei. Neither did he boast of the responsibilities given to him, nor desired rewards, praise or
recognition [315]. The idea of "making a career" was repugnant to him, and so he avoided
insinuations regarding being appointed to offices in the Curia. In fact, he reaped few
acknowledgments [316]. He always acted and spoke "with great supernatural sense, without
judging anyone or making uncharitable comments." [317]
By Papal appointment he participated in three Synods of Bishops.
From September 29 to October 29, 1983 he attended the VI Ordinary
Assembly of the Synod on Reconciliation and Penance in the Mission
of the Church as a member of the Synod Secretariat [318]. In 1987 he
collaborated in the VII Ordinary Assembly of the Synod of Bishops on
the Vocation and Mission of the Laity in the Church and in the World
after twenty years of Vatican II [319]. In his speech, he spoke
incisively on the universal call to holiness, the secular nature of the
mission of the laity, and the need for true ecclesial communion. He
was also invited to the VIII Ordinary Assembly of the Synod of Bishops
on the Formation of Priests [320], where he read a text entitled
"Minister of the Church, Servant of Men." [321]
During these meetings with the world's bishops he tried to talk with the
participants during the session breaks, or invited them to Villa Tevere
Figure 144: Card. Alexandre do
to develop with them a sincere and fraternal friendship, to be informed
Nascimento of Luanda,
Uganda. Photo credits:
about the situation of the Church in the countries from which they
citizensenergy-com
came, and to pray for each other. Cardinal Alexandre do Nascimento,
Archbishop of Luanda (Angola), who met him in one of those
400

occasions, has left the following testimony: "I was fortunate to work with Bishop del Portillo
during the Synod on the formation of priests. We knew each other better and it was thus, I can
say, we became friends (...). His qualities attracted and inspired to the extent that, by his
example, one saw that living a deeply Christian and priestly life was something pleasant. In
carrying out the work for which we were assigned during that Synod, in a smaller circle, I
noticed his prudence, doctrinal soundness, competence, and strength, which he didnt use to
impose himself, but rather to defend the doctrine "[322].
As well, Msgr. Jorge Manuel Lpez, Archbishop of Rosario (Argentina), wrote down the
following impression. "I saw in Bishop Alvaro del Portillo above all the image of the true priest
who seeks only the glory of God and the good of souls (...), with a heart full of love for Jesus,
the Church, and the Roman Pontiff."[323] Msgr. Alberto Giraldo, Archbishop of Popayan
(Colombia), said that he had "the joy of sharing closely his way of conceiving and living the
priesthood during the 1987 Synod on the Laity. I admired his simplicity, his doctrinal depth, and
his warm charity for all." [324] Msgr. Juan Larrea, Archbishop of Guayaquil (Ecuador), paid
particular attention "to his impressive spirit of piety" and "great evenness of character, love for
the Church, discretion, and humility in his speeches." [325]
Bishop Echevarra added an aspect that is of particular interest because it somehow
summarizes everything that has been said. "I know, because those who were involved told me
themselves, that (...) some of them as they admitted went to Msgr. del Portillo for spiritual
attention." [326]
On the occasion of the Synod of 1990 he tried to promote the institution of the Solemnity of
Christ the Eternal and High Priest by speaking and writing to several church officials, and
getting support from the Synod Fathers. Before the start of the Assembly a suggestion to this
same effect had arrived from Mother Maria del Carmen Hidalgo de Caviedes, OCS [327] which
Don Alvaro welcomed with joy. He promised her that he would request the Holy Father, in union
with other Synod Fathers. [328]
3. Sense of communion with the Bishops and priests
The list of cardinals and bishops who were friends of Bishop Del Portillo is endless, as Bishop
Echevarra testifies. "I know that Cardinal Lger got to know Opus Dei better thanks to his
dealing with Don Alvaro, to whom he expressed his wish that stable work of the faithful of Opus
Dei begin in Canada, and specifically in his diocese. The same happened with Cardinal
Gagnon, who always sought close dealing with Bishop del Portillo. In the United States,
Cardinal Medeiros, Cardinal Wright, Archbishop Werld, Bishop Daly, etc. In Mexico, Archbishop
Martinez, Cardinal Miranda, Cardinal Corripio, etc. In Guatemala, Cardinal Casariego, Cardinal
Quezada, Bishop Fuentes, etc. Ther are also countless Bishops of South America: Cardinal
Landzuri Rickets, Cardinal Quarracino, Cardinal Araujo Sales, Cardinal Quintero, Cardinal
Caggiano, Bishop Tortolo, etc. The same is true in Europe: in Scandinavia, Bishop Brandenburg
and Bishop Versuren; in Poland, Cardinal Wiszynski, Cardinal Macharski, Cardinal Glemp,
Archbishop Maydanski, Cardinal Deskur, Cardinal Rubin, etc. I think it's useless to continue with
this list because they could fill pages and pages. The ecclesiastics whom I cited are a minority

401

compared to the many others who dealt with Don Alvaro throughout his life and had a great
appreciation for him and his work." [329]
Very often, he invited bishops as much those in the Curia as those who were passing through
Rome to have lunch at the headquarters of the Prelature so he could chat with them in a
relaxed atmosphere about various issues, or simply to show his friendship . Rosalia Lopez, who
attended to the domestic service in the headquarters of Opus Dei, has left a vivid portrait of how
Don Alvaro took care of his guests. "I saw with what affection and simplicity he treated and
received them. He told them to feel right at home. If he saw that they could not eat something or
they liked something in particular, he requested us to prepare what was good for them or
whatever they liked. For example, he reminded us that Cardinal Gagnon liked paprika. Or if one
came who was diabetic, he warned us to prepare a meal that he could take (...). At other times,
if he knew somoneone was in a delicate state of health or who was going to the dentist he
advised us to prepare a meal that person could eat, for example with the meat chopped to bite
size. (...) At no time did he have words of complaint for anyone. Although someone would have
previously put some difficulty for Opus Dei to begin working in his diocese, there were only
praises for everyone. Everyone left with a smile. You could see they had enjoyed their time with
Don Alvaro." [330]
Because of the trust these guests had for Don Avaro, not surprisingly, many times they also
opened their hearts, telling him of the affairs in the life of the Church in their dioceses or in their
country that cause them some pain or concern. In such cases, Don lvaro listened to them,
shared their suffering, assured them that they could count on his prayers, and encouraged them
to trust in God's help, suggesting, for example, that they lean on the prayers of cloistered nuns
and the exposition of the Holy Eucharist for adoration and reparation [331]. Among these may
be mentioned Bishop Peralta, Bishop of Vitoria, who was experiencing difficult times for the
Basque Country in Spain [332]; Cardinal Hffner, Archbishop of Cologne, who had come upon
hard times because of the decline in the Christian life in Germany [333]; Msgr. Gijsen, when he
was Bishop of Roermond, who was in the middle of a severe spiritual crisis that hit the
Netherlands [334]. The last one said: "I felt deeply understood, appreciated, and loved by Don
Alvaro. He had a lot of sympathy for the situation many times difficult of the Church in the
Netherlands. Again and again he encouraged me." [335]
The correspondence of Msgr. Del Portillo reveals many examples of his fraternal attitude with
bishops who were going through rough patches. These could be a sickness [336], or a
contradiction, as in the case of Cardinal Bernardin, Archbishop of Chicago, who was the subject
of an odious calumny [337]. He also showed a special charity for bishops suffering under antiChristian [338] regimes, such as Cardinal Tomasek, Archbishop of Prague [339].
In addition, Don Alvaro showed his assistance concretely by lending pastoral services from the
Prelature, whenever it was possible. In his years as Prelate he received many requests from
bishops for priests of the Prelature to lend a hand in seminars, the diocesan curia, ecclesiastical
courts, etc. Although this meant a great sacrifice for the Prelature, he acceded, making them
know that "we pull the cart in the same direction as the bishop of the place" [340]. He
manifested this idea to Archbishop Oscar Romero, for example, months before the latter was
402

assassinated, assuring him that he could count on the support of the faithful of Opus Dei who
lived in El Salvador. "I know well the affection that they have for you and the fidelity with which
they live the spirit of Opus Dei, which leads us to second the indications of the Most Reverend
Ordinary in all the dioceses where we work, and to pull the cart in the same direction as the
diocesan bishop, as indicated by our Founder of holy memory. I beg you to continue to pray
for our apostolic work worldwide. For my part, I assure you that I pray for you daily at Mass, and
for all the work of souls that you do." [341]
Logically, following the order of charity, his greatest
attention was directed to the few bishops and prelates who
came from the presbytery of the Prelature or were
members of the Priestly Society of the Holy Cross. Many of
them were in dioceses materially and spiritually in need,
and in some cases required a genuine pastoral heroism.
His letters to Msgrs. Cipriani, Orbegozo, Plach, Snchez
Moreno, Molloy McDermott, Ugarte, and Sala are very
eloquent and reflect his fatherly concern for those pastors
who were serving the church amid shortages and
difficulties. He tried to help them not only with his prayer
and encouragement [342], but also by providing other
spiritual services and materials. He was concerned for the
situation of their home, whether they ate well, whether they
rested enough. As well, he enjoyed what they told him of
their ministerial work in their dioceses.
Don Alvaros pastoral dedication to his own clergy, the
Figure 145: Archbishop Oscar Romero was
priests incardinated in the Prelature of Opus Dei, will be
assassinated while celebrating Holy Mass. He
will be beatified by Pope Francis. Photo
discussed in another chapter. For now, it suffices to point
credits: Avishay Artsy (blogs.kcrw.com)
out the zeal for the other diocesan priests which he showed
in many ways, always without intruding into those areas
that pertained only to their respective ordinary. For example, during his pastoral visits, he
always found time to have a meeting with priests who attended the means of formation of the
Priestly Society of the Holy Cross.
Over the years, priests from all continents who attended his talks would number to thousands.
On these occasions, he stressed the need for unity with the diocesan bishop, in faithful
obedience to his instructions: nihil sine Episcopo. He urged them not to cease to pray daily for
the intentions of their bishop, whom they had to see as a father who needs the affection and
very close collaboration of his priests.
He also reminded them that the North Star of their manner of acting should be the desire to
bring souls to God, making the Christian way lovable for them, with eagerness to serve: "The
priests do not come to command. We come to serve all souls, as Jesus Christ, who told his
disciples that the Son of man non venit ministrari sed ministrare; so, we come to serve others
and to give our soul, our life, for the salvation of many." [343]
403

One topic that was never missing in these discussions was priestly piety. Getting down to
practical details, he made them consider the need to celebrate Mass with the utmost delicacy, to
take care of the daily time dedicated to personal prayer, and to promptly to sacramental
confession, while being themselves good stewards of this sacrament. He stressed that the
effectiveness of the ministry of the priest depends mostly on his identification with Christ. In
1983 he commented to some Mexican priests: "Every person, everyone all the way to those
who live in the last small village from around here can unite himself closely with God. That
depends on the direct action of God in their souls, and also depends on our priestly ministry, on
the Mass thats well-celebrated, on the sacraments administered with devotion, on our way of
kneeling before the tabernacle as we pass by (...). On our example depend so many great
things. On it depends whether or not God can act more freely souls." [344]
Another matter that was especially close to his heart was ongoing priestly formation. He
considered it especially important that priests took steps to deepen the study of the sacred
sciences and to take care of human refinement, to make pastoral service more effective, and
also so that their human tone and external apperance, would already be a motive for the faithful
to show respect and reverence for the sacred ministers. He expounded on these ideas in his
writings [345] and in his conversations with bishops, superiors of seminaries, and naturally with
the priests themselves.
As president of the Priestly Society of the Holy Cross [346] he encouraged many ascetical
means of formation to be given to diocesan priests: retreats (if they could not do them in their
respective dioceses), monthly reollections, seminars for sharing pastoral experiences, and
spiritual formation circles. As well, in agreement with the bishops of the place, he fostered
similar work among candidates to the priesthood [347].
He attached great importance to fraternity among priests, which should be manifested in
mutual help so that everyone can better fulfill the task entrusted to him, and no one feels alone
in his ministry and in their struggle for holiness. [348] Therefore, he exhorted the priests
incardinated in Opus Dei and members of the Priestly Society of the Holy Cross so that, along
with their diocesan priest-friends, they would visit elderly or sick priests, offer them brotherly
affection, serve them spiritually if they wished, administer Communion, etc. Many prelates
thanked him for that fraternal assistance. Msgr. Echevarra recounts that one of them pointed
out how, "thanks to such assistance, many clerics were saved during the long years of crisis
among the clergy." [349]
He exhorted priests not to get discouraged in looking for candidates to the priesthood for their
respective dioceses. He placed great supernatural and human warmth in this recommendation.
"Jesus Christ is the Eternal Priest, and he exercises his priesthood on earth through us, which
we pass on. Therefore, there should be others to replace us, others who will perpetuate that one
priesthood of Christ until the end of time. (...) We must try to win more vocations for the
seminaries. Dioceses need abundant diocesan priests who desire to be holy. Today I
remembered many times that we are all sinners, we are like a dunghill where wonderful flowers
and fruits come forth with the grace of God. The flowers and the fruits of your priesthood, must
include vocations to seminaries." [350]
404

In particular, he urged priests incardinated in the Prelature and members of the Priestly Society
of the Holy Cross along these lines. As is known, after Vatican II, some Catholic countries
reached a record low in the number of vocations while number of requests of secularization
reached a record high: the Church bled profusely [351]. Don Florencio Snchez-Bella, who was
then Regional Vicar of Opus Dei in Spain and also worked in Prelatic Curia in Rome, recalls that
in September 1984, Don Alvaro instructed him to promote vocations for seminaries worldwide.
He added: "I am certain that as a result of the work of Don Alvaro several hundred priestly
vocations have been incorporated into the life of the Church." [352]
4. Two initiatives to serve the universal priesthood
Moved by the same reason thatinspired him since the fifties to help bishops and priests from
around the world, the founder of Opus Dei had cherished the idea of having a center for higher
ecclesiastical studies in Rome authorized by the Holy See. He could not carry out the project,
but he inculcated this idea in his first successor as head of the Work [353].
In 1983, having settled the juridical path of the Work, Don Alvaro judged that it was time to
undertake the initiative without delay. It was another "impossible" thing which he (already 70
years old) decided to undertake with divine grace [354]. He needed a good dose of faith and
optimism to carry it out because it was bound to face difficulties from the beginning. On the one
hand he needed a large faculty and adequate material resources: these alone already
constituted a considerable challenge. In addition, there seemed more than enough institutions
for higher ecclesiastical studies already existing in Rome. Finally, the scarcity of priestly and
religious vocations from which the Church was suffering, made the prospect of getting more
students more difficult. For these reasons, there were not a few people who deemed a new
pontifical university in Rome unnecessary.
But in his eagerness to serve the Church, Msgr. Del Portillo did not allow obstacles to stop him,
even if these were quite objective. He spoke about the project to one of his collaborators in the
government of Opus Dei, Dr. Rolf Thomas, who felt that they were talking about a plan which
was at least medium-term, if not long-term [355]. But this was not what Don Alvaro had in mind:
he wanted to begin on an operational study as soon as possible, as well as reduce to the
shortest time possible all the bureaucratic, financial, and academic procedures so that the
actual teaching and research activities could begin soonest.
It was necessary to confront and resolve the many issues that naturally accompanied the
creation of an academic center of this magnitude: the composition of the faculty, recruitment of
students, physical facilities, library, economic resources. Don Alvaro was the first to recognize
that he was asking for something "crazy". "That there are difficulties is an obvious thing. But we
have the Lord's help. We cannot get carried away by false objectivity that leads us to discover
the difficulties to carry out a project the lack of funds, lack of understanding of others ... , and
forget that on the other side of the balance is the grace of God, which is more powerful." [356] It
was the "philosophy" he had learned from St. Josemaria Escriva. It was thus without human
means that the Founder had started the Opus Dei; that he began and finished the construction
of Villa Tevere and many other projects; and that he had started the apostolic work in various
parts of the globe.
405

Bishop del Portillo insisted his

resoulution also for another
reason: because he knew that the
Holy Father John Paul II looked
favorably on the initiative [357].
The latter wanted it so much to the
point that Cardinal Stanislaw
Dziwisz, Archbishop of Krakow,
who at the time was secretary of
the Pope, wrote in 2010, "I wonder
and the question remains
unanswered if in the beginning,
twenty years ago, the erection of
Figure 146: The Pontifical University of Santa Croce, formerly the Roman
Academic Center of the Holy Cross, is housed in a Vatican property, the
this university in Rome was the
Palazzo SantApollinare. Photo: Wikipedia
brainchild of John Paul II or the
express request of the then Prelate
of Opus Dei, Alvaro del Portillo." [358] Therefore, with tenacity, he took the necessary steps for
institutions canonical erection by the Congregation for Catholic Education. As well, he dealt with
the entity responsible for administering the estate of the Apostolic See and the State
Secretariat, to reach an agreement on the use of the Palazzo dell'Apollinare, which would house
the university. Administrative obstacles were overcome with a temporary compromise, i.e. a
transitional formula. Specifically this meant that the future university would first be considered as
the Rome campus of the University of Navarra where its ecclesiastical faculties would be based
[359].
The Roman Academic Center of the Holy Cross the name by which it was first called
opened its doors on October 1984 to about 40 students [360]. The canonical erection took place
on January 9, 1985. On January 9, 1990, the Congregation for Catholic Education, having seen
the Centers growth through its academic activities, instituted it as a Pontifical Atheneum and
appointed Msgr. Del Portillo as Grand Chancellor [361].
But Don Alvaro did not content himself only with putting up this atheneum (for so it was called).
Don Alvaro also gave a strong push to the ecclesiastical faculties of the University of Navarra.
One of the Deans of Theology of this University, Msgr. Illanes, said, "I can say, in strict justice,
that what the Faculty of Theology is today with its institutional development, three perfectly
aligned levels of study, a large number of student-priests and seminarians, a large number of
faculty, and an increasingly recognized scientific prestige is due in largely part to the push
and the care of Don Alvaro." [362]
In the mind of the first Prelate of Opus Dei, ecclesiastical faculties should have the following as
fundamental features: full adherence to the Magisterium of the Church, the establishment of a
dialogue with contemporary culture, excellent scientific training of students, and the best
possible spiritual assistance to foster in the students a unity of life which as an essential
condition for ones priesthood to be fruitful. [363]

406

He also took upon his shoulders another project to carry out an idea that St. Josemara had
referred to at the beginning of the 1950s, i.e., the necessity of ascetic and spiritual formation of
priests from around the world who came to Rome to study. Back in those years, unfortunately,
there were those who sought to corrupt the morals of student-priests in Rome, a move
calculated to have a negative influence on the life of local churches when the students would
have returned to their countries, and perhaps later held certain positions. St. Josemaria came to
know of that information from a trustworthy source, and he was deeply distressed; but he could
not do anything then, for lack of funds. As well, his request for a building owned by the Holy See
to be used for the purpose of pastoral service to those priests met with resistance. [364]
In contrast, over the years, Don Alvaro could already get the generous financial support of many
people and promote the creation of residences for priests in Rome and in Pamplona (Spain),
thus making the aspiration of the Founder a reality. These homes would offer priests lodging
with a family atmosphere. For those who wished, the opportunity to participate in retreats,
training circles, conferences, and help in pastoral work in any church was made availble. [365]
Regarding seminarians, in
accordance with the
Apostolic Constitution
Sapientia Christiana, and
in response to a specific
request made to him by
Pope John Paul II [366],
Msgr. Del Portillo, after
prudent reflection, issued
the relevant instructions to
erect two international
seminaries: Bidasoa in
Pamplona (1988) [367]
and Sedes Sapienti in
Figure 147: In the international seminary of Sedes Sapientiae seminarians live in a
family atmosphere. Photo credits: www.sedessapientiae.it
Rome (1991). [368] In
both cases he took it upon
himself to identify priests among the clergy incardinated in the Prelature of Opus Dei who had
the qualities to carry out this work of formation.
As one can imagine, carrying out these projects required a huge amount of money. This was not
only for the construction and operation costs of these formation centers but also for scholarships
for priests and seminarians from countries with fewer resources, who could never afford studies
in Europe. To solve the problem, he suggested the creation of a foundation called Centro
Acadmico Romano Fundacin (CARF, or the Roman Academic Center Foundation) to raise
funds through alms and donations. These were often modest, but given with great generosity by
people around the world from all walks of life [369]. The project relied above all on the prayer
and mortification of everyone who wanted to help out.

407

These seminaries have produced many priests who have gone on to become formators in the
seminaries of their dioceses of origin. Over the years, it filled Don Alvaro filled with joy to see
the growth of the number of students and how bishops were grateful for their collaboration in
their own local churches. To understand the extent and impact of the project, it is enough to cite
the data released by CARF in 2011 [370]. Since its inception in 1989, those who have
completed ecclesiastical studies at the Pontifical University of the Holy Cross in Rome or the
University of Navarra number to over 11,000 students from 109 countries seminarians,
priests, teachers of religion, catechists, etc. of whom 2,500 received scholarships, and over
1,700 have been ordained to the priesthood. In the International Seminaries, Bidasoa
(Pamplona) and Sedes Sapientiae (Rome), to date (more than) 776 seminarians have received
ordination [371].
In addition, CARF has contributed financially to the renovation of the facilities of the Main
Building of the Pontifical University of the Holy Cross, the Library building, the Faculty of
Institutional Social Communication, the Sedes Sapientiae International Seminary, and the two
residences for priests in Rome.
5. Affection towards different ecclesial charisms
"Besides being for us an example and cause of edification, the exquisite and operative charity
with which you always treats us makes us confident in the hope of receiving your advice and
union, as from a father. (...) May the Blessed Virgin reward that charity, making Opus Dei fruitful
in the world, which is a very strong instrument that supports the presence of the Church today."
[372] These words written by Msgr. Giussani, founder of "Communion and Liberation" somehow
hint at the attitude of Msgr. Del Portillo to the different ecclesial charisms that enrich the Church.
This was an attitude which Don Alvaro himself summarized in the following sentence: "The fact
that new lights are appearing fills us with joy; it means that many other people will get closer to
God." [373]
During his years as head of Opus Dei, Don lvaro continued to lend a hand to various
institutions of the Church that requessted his advice or experience. To the extent possible, he
helped several religious congregations to obtain papal approval or defend their own charism,
without interfering in their organization and government. He also supported them with his
prayers, affection, and advice on issues such as the process of beatification of their founder or
foundress. [374]
Don Alvaro felt special veneration for (communities of) contemplative nuns in general [375].
When he could, following the example of St. Josemara, he begged for prayers for Opus Dei
from those communities , thus making them beneficiaries of the of spiritual goods that the Holy
See had granted to the Work. It gave him great joy to appoint as Cooperators communities of
contemplative nuns who asked to be such. In Don Alvaros lifetime, there were over three
hundred [376]. He sent them their appointments with joy: "If you only saw how happy our Father
was whenever he signed the Cooperators cards for the communities of those holy
contemplative nuns, who pray for us and understand so well the ascetic and mystical
phenomenon of Opus Dei!" [377] Once, when some people spoke to him of the "power" of the

408

Work, he replied: Yes, we have a great weapon, which few know: the prayer of many cloistered
nuns in monasteries around the world who pray for us. That is our weapon [378].
Meanwhile he often requested his listeners: "Pray especially for the cloistered nuns, who are a
great treasure of the Church. May they have many very holy vocations." [379] His request has
intensified, especially since the seventies, when religious vocations began to decline in. He
would be very happy when he knew of people who decided to take that path after receiving
spiritual formation in apostolic works of Opus Dei [380]. On several occasions, he obtained alms
for convents in need, such as a community near Rome to which he sent a donation through
Cardinal Mayer [381]. He sent money for the construction of a monastery in Huesca [382], and
to protect the enclosure of a Carmelite convent in Madrid that needed an entire border zone
fence to keep out the drunk or youth high on drugs who offended God and could constitute a
danger to the religious, especially at night. [383]
Sometimes, the nuns invited him to go to their convent. There he would encourage them to
never lose sight of their irreplaceable role in the life of the Church, and insisted to them to pray
much for the Pope, for pastors, for men and women religious, for the lay faithful, for all
humanity, inspiring them to understand that theirs was a powerful force for the evangelization of
the world. [384]
Don Alvaro supported several causes of beatification of religious; as his correspondence
suggested, in most cases, these were Discalced Carmelites. For example, he wrote a letter to
John Paul II requesting the introduction of the process of Saint Teresa Benedicta of the Cross
(Edith Stein). [385]
There were two particularly
sensitive cases in which Msgr.
Del Portillo assisted religious who
wanted to retain their own original
charism amidst opposition from
other members of their own order
or congregation who, in practice
or using (their own) law, were
steering it to a different direction.
The first case relates to the
Reverend Mother Mary of Jesus
Velarde Gil. In 1985, this religious
went through difficult times in her
spiritual life because she was
convinced that the Congregation
Figure 148: Don Alvaro with the Foundress of the Hijas de Santa Maria del
Corazon de Jesus, Mother Maria de Jesus Velarde. Photo credits: opusdei.org of the Daughters of Our Lady of
the Sacred Heart, of which she
was part until then, had lost its original charism, and she felt that God wanted her somehow to
remedy the situation. She did not know exactly how to proceed, and so she sought a priest who
could direct her. It was then that someone suggested Don Alvaro.
409

Msgr. Del Portillo helped Mother Velarde with his prayers and advice, which at times he gave
when he received her at the headquarters of the Work. This religious took the requisite steps
with the Holy See, and on September 8, 1998 the Church approved the "Congregation of
Daughters of St. Mary of the Sacred Heart" as an Institute of Pontifical Right. [386] Since then,
the founderess acquired a profound veneration for Don Alvaro. One anecdote suffices to
illustrate this fact, although several others can be told. Fr. Antonio Rodrguez de Rivera
recounted that on June 18, 1985, after a conversation with Msgr. Del Portillo, Mother Velarde
said that she wanted to place a rosary Don Alvaro had given her on the tomb of St. Josemara
for a few moments, and she told me, referring to Bishop del Portillo, May God bless him ! He is
a saint! [387]
The entire congregation retains a deep affection for Opus Dei and Don Alvaro. In a letter to
Msgr. Echevarra, dated June 18, 1998, the community of the Daughters of Our Lady of the
Sacred Heart of the Province of Sancta Maria Cordis Jesu, located in the "El Pinar de Nuestra
Seora" College (Barcelona), expressed their desire that the beatification of Msgr. del Portillo be
initiated. They affirmed that daily they went to his intercession and were particularly attracted to
several virtues of Don Alvaro. They referred to "a deep piety, a great love for the Virgin,
exquisite fidelity to fulfill the Will of God and his special supernatural kindness as Father and
Pastor of every soul he dealt with." [388]
The second case concerns the advice he gave to a community of Discalced Carmelites, during
the reform of the law of Carmel. In the Appendix of the final document [389], one finds the
testimony of the Reverend Mother Mara Josefa of the Heart of Jesus, Prioress of the
Monastery of Cerro de los Angeles, Madrid, in which she describes briefly what happened.
On October 15, 1984, Cardinal Casaroli, Secretary of State, on behalf of His Holiness John Paul
II, had written a letter to the Superior General of the Discalced Carmelites with indications to
update in accordance with the directives of Vatican II the Constitutions written by St. Teresa
of Jesus in 1581. In the process, some suggestions surfaced which, according to some
Carmelite nuns (among them the Prioress of Carmel of Cerro de los ngeles, Mother Mary
Joseph of the Sacred Heart of Jesus), did not conform to the charism of Saint Teresa [390]. In
this situation, the Prioress wrote to the Prelate of Opus Dei, to ask for advice. Msgr. Del Portillo
recommended to the Carmelites to defend the legacy of their Holy Foundress, and offered to
deliver by hand a letter to Msgr. Martnez Somalo, then Substitute of the Secretariat of State, in
which they could express their fears.
In 1988, the Sisters of the Cerro de los Angeles drew up a draft of the Constitutions, according
to the standards specified in the letter of Cardinal Casaroli in 1984, which they wanted to
propose to Holy Father for approval. In July 1989, Don Alvaro, who knew through Msgr.
Martnez Somalo what the Pope thought about the matter, and with the desire to contribute to
the unity of the Church while having the utmost respect for the Holy See and the Order of the
Carmelites [391], offered to Mother Maria Josefa to study the text they had prepared. "We were
so touched by that detail of charity, that of offering to study the project, despite his other very
important concerns." [392].

410

During that period he wrote several times to the religious responding to the letters of Mother
Maria Josefa encouraging her to keep her peace and to maintain faith and hope in the prayers
that they were offering to the Lord [393]. He also made several visits to their monastery, taking
advantage of his trips to Madrid [394]. Finally, on December 8, 1990, John Paul II approved the
Constitutions, according to the text drafted by the Carmelites of Cerro de los Angeles [395].
Mother Maria Josefa of the Heart of Jesus affirms later: "Truly I can say that in all this time I saw
him practice the virtues to a heroic degree, especially charity. It wouldnt have been possible
without it to give himself with all his soul, as he did, to defend a cause that was not directly
related to Opus Dei, and which met with great opposition, even within the Church. He knew that
by being on our side he risked persecution, slander, and misunderstandings of all kinds, and yet
he did not hesitate to help. That showed his heroism and his great love for the Holy Church. We
also appreciate his great love and fidelity to the Pope. If he helped us at all times, it was
because he was convinced that doing so was what the Holy Father wanted, and because he
knew that we had the approval and blessing of His Holiness." [396]

FOOTNOTES:
[265] Testimony of Cardinal Pietro Palazzini, AGP, ADP T-17356, p. 3.
[266] Testimony of Joaqun Alonso Pacheco, AGP, APD T-19548, p. 136.
[267] Del Portillo, , Remarks at a family get-together. AGP, Library, P01, 1984, 853-854.
[268] Cf. Testimony of Joaqun Alonso Pacheco, AGP, APD T-19548, pp. 48-49.
[269] Cf. Ibid.
[270] On several occasions, John Paul II expressed his affection for Don Alvaro by sending him
gifts or souvenirs, on particular occasions (cfr. Testimony of Rosalie Lopez Martinez, AGP, APD
T-18545, p. 61). Some deeply moved Don Alvaro, as the one he received on his 70th birthday,
March 11, 1984 (Testimony of Msgr. Javier Echevarra Rodrguez, AGP, APD T-19544, p. 222).
On another similar occasion, on the 76th birthday of Don Alvaro, the Pope sent him a pectoral
cross (cfr. Del Portillo, ., Letter to Msgr. Stanislaw Dziwisz, AGP, APD C-900 328).
[271] Testimony of Joaqun Alonso Pacheco, AGP, APD T-19548, p. 133.
[272] Del Portillo, ., Letters ..., vol. 3, n. 118. On November 1, 1988, in a pastoral letter to the
faithful of the Prelature, recalling the tenth anniversary of the pontificate of John Paul II, he
confided to them: When you pray for the person and intentions of the Holy Father and his
collaborators in the government of the Church, when you pray for the bishops, the priests, for all
Christians, for religious whom we love with all our soul, be assured that you are uniting
yourselves intimately to my everyday intentions. (Del Portillo, ., Letters ..., vol. 1, n. 409).
[273] Romana, 3 (1986), pp. 260-261.

411

[274] On September 7, John Paul II had sent a letter to all bishops requesting prayers to remedy
the situation of this country. On the same date, he addressed a request to all Muslims in the
same sense (cfr. John Paul II, Insegnamenti, vol. XII, 2, pp. 467-474). Days later, Don Alvaro
wrote to the Pope, to assure him of the prayers of all the Prelature for that intention (cfr. Del
Portillo, ., Letter to Pope John Paul II, AGP, APD C-890927).
[275] Cf. Testimony by Marlies Kucking, AGP, APD T-18376, p. 154.
[276] Cf. Testimony of Joaqun Alonso Pacheco, AGP, APD T-19548, p. 136.
[277] Cf. Testimony of Ana Sastre Gallego, AGP, APD T-0975, p. 4.
[278] Cf. Del Portillo, ., Letter to H.H. John Paul II, AGP, APD C-880 617. When the rupture of
Msgr. Lefebvre finally happened, he expressed his grief anew to the Pope for the "painful
laceration produced in the Mystical Body of Christ" (Del Portillo, ., Letter to Pope John Paul II,
AGP, APD C-880 701 : Original in Italian).
[279] Del Portillo, ., Notes taken from his oral preaching, AGP, P05, 1983, p. 589.
[280] Del Portillo, ., Letter to H.H. John Paul II, AGP, APD C-890 129. That same year he
would write to him, after reading a newspaper article against the Pope (cfr. Del Portillo, .,
Letter to Pope John Paul II, AGP, APD C-890 516).
[281] Del Portillo, ., Letter to H. H. John Paul II, AGP, APD C-781 101.
[282] For example, following the publication of the first encyclical of Pope John Paul II,
Redemptor hominis: cfr. Del Portillo, ., Letter to H. H. John Paul II, AGP, APD C-790 317.
[283] Cf. Testimony of Msgr. Javier Echevarra Rodrguez, AGP, APD T-19544, p. 292.
[284] For example, in 1980, he made known to Cardinal Martnez Somalo, so he could tell the
Pope, about an initiative in Japan to spread the teachings of the Pope. There were many similar
initiatives in different countries, cfr. Del Portillo, ., Letter to Card. Eduardo Martinez Somalo,
AGP, APD C-800 523.
[285] Testimony of Ignacio-Javier Celaya Urrutia, AGP, APD T-19254, p. 3.
[286] Cf. Testimony Card. Giovanni Cheli, AGP, APD T-17775, p. 1.
[287] Testimony of Card. Eduardo Martinez Somalo, AGP, APD T-19518, p. 3.
[288] Cf. Testimony of Msgr. Javier Echevarra Rodrguez, AGP, APD T-19544, p. 680.
[289] Testimony of Card. Eduardo Martinez Somalo, AGP, APD T-19518, p. 3.
[290] Del Portillo, ., Letters ..., vol. 3, n. 248.
[291] Cf. Testimony of Msgr. Javier Echevarra Rodrguez, AGP, APD T-19544, pp. 678-679.

412

[292] Del Portillo, ., Remarks at a family get-together, 24-I-1981 (AGP, B.1.4 T-810 124
series).
[293] Del Portillo, ., Words ..., 28-III-1985, AGP, B.1.4 T-850 328 series.
[294] Cf. Testimony of Agustn Lpez Kindler, AGP, APD T-16294, p. 35.
[295] Ibid.
[296] Cf. Ibid.
[297] Cf. Ibid.
[298] Del Portillo, ., Remarks at a family get-together, 28-III-1985, AGP, B.1.4 number T-850
328.
[299] Del Portillo, ., Remarks at a family get-together, 1-V-1985, AGP, B.1.4 T-850 501 series.
[300] Afterwards, in a letter to the Vicar of the City of Rome, Card. Poletti, he expressed his
gratitude to the Pope for this assignment: cfr. Del Portillo, ., Letter to Card. Ugo Poletti, AGP,
APD C-800 710.
[301] Testimony of Msgr. Javier Echevarra Rodrguez, AGP, APD T-19544, p. 342.
[302] Cf. Testimony by Marlies Kucking, AGP, APD T-18376, p. 128.
[303] This was emphasized in the letter he wrote to the Pope in gratitude for his visit: cfr. Del
Portillo, ., Letter to H. H. John Paul II, AGP, APD C-840 118.
[304] Testimony of Msgr. Javier Echevarra Rodrguez, AGP, APD T-19544, p. 226.
[305] Cf. Testimony of Joaqun Alonso Pacheco, AGP, APD T-19548, p. 27. Vid. Appendix
Documentary, Documents nn. 39 ss.
[306] Testimony of Fernando Ocariz Brana, AGP, APD T-15362, p. 2.
[307] Ratzinger, J., Letter to Msgr. Javier Echevarra Rodrguez, AGP, APD T-17391.
[308] Testimony of Card. Paul Augustin Mayer, O.S.B., AGP, APD T-18695, p. 2.
[309] Cf. Testimony Card. Julin Herranz, AGP, APD T-19522, p. 6.
[310] Testimony of Card. Julin Herranz, AGP, APD T-19522, p. 15.
[311] Cf. Testimony of Msgr. Marian Ols, AGP, APD T-19274, p. 1.
[312] Cf. Testimony of Joaqun Alonso Pacheco, AGP, APD T-19548, p. 148.
[313] Testimony of Card. Eduardo Martinez Somalo, AGP, APD T-19518, p. 3.
[314] Cf. Testimony of Msgr. Javier Echevarra Rodrguez, AGP, APD T-19544, p. 683.
413

[315] Cf. Testimony of Joaqun Alonso Pacheco, AGP, APD T-19548, p. 176.
[316] Cf. Ibid., pp. 114, 134, 176; Testimony of Card. Julin Herranz, AGP, APD T-19522, p. 14.
[317] Cf. Testimony of Joaqun Alonso Pacheco, AGP, APD T-19548, p. 134.
[318] Cf. Communication on his nomination as Expert for the 6th Assembly of the Synod of
Bishops on Reconciliation and pPnance (14-VII-1983): copy AGP, D-18743 APD. Vid. Appendix
Documentary, Documents nn. 42-45.
[319] Cf. Appointment as Member of the 7th Ordinary General Assembly of the Synod of
Bishops on the Vocation and Mission of the Laity in the Church (23-VII-1987). Copy AGP, D18744 APD.
[320] "VIII Ordinary General Assembly of the Synod of Bishops on the theme: The Formation of
Priests Today (Sept. 20 - Oct. 28 1990)". Appointment as Member of the Synod of Bishops on
Priestly Formation (21-VIII-1990): copy AGP, D-18740 APD.
[321] Cf. Romana, 11 (1990), pp. 235-236.
[322] Testimony of Card. Alexandre do Nascimento, AGP, APD T-5019, p. 1.
[323] Letter to Msgr. Carlos Nannei, Regional Vicar of Opus Dei in Argentina, Rosario
December 8, 1996, AGP, APD T-17231.
[324] Letter to Msgr. Hernan Salcedo Plazas, Regional Vicar of Opus Dei in Colombia, Popayn
29-III-1994, AGP, APD T-17383.
[325] Testimony of Juan Ignacio Larrea Holgun, AGP, APD T-16161, pp. 5-6.
[326] Testimony of Msgr. Javier Echevarra Rodrguez, AGP, APD T-19544, pp. 245-246.
[327] She was the Superior General of the Religious Oblate Sisters of Christ the Priest, founded
by the Servant of God Msgr. Jos Mara Garca Lahiguera.
[328] Del Portillo, ., Letter to Maria del Carmen Hidalgo de Caviedes, OSC, AGP, APD C900918. He sent the request to Cardinal Re mentioning the following reasons: "In recent years,
thanks to the teachings of Vatican II, and also during the Synod Assembly which is presently
happening, the Magisterium is developing, more deeply each time, the doctrine of the common
and the ministerial priesthood as participation in the one priesthood of Christ. Thus, I think it
would be a great good for all the faithful to put these teachings together in the Liturgy, through
the institution of the Solemnity of Our Lord Jesus Christ, Eternal and High Priest (...). I have
discussed this project with H.E. Cardinal Martnez Somalo, Prefect of the Congregation for
Divine Worship, who agrees with this initiative and suggested I collect other letters of support
among the participants of the Synod before presenting it to the Holy Father. I am therefore
pleased to enclose here the reasons - written in English and Spanish - that explain this request,
to which several cardinals, archbishops and bishops from different countries have affixed their
signature. (...) I therefore politely ask H. E. to transmit to the Holy Father the present requestto
414

institute the Solemnity of Our Lord Jesus Christ, Eternal and High Priest for the universal
Church, so that by doing so, we may revive in all Christians the awareness of their priestly
mission, and in priests the longing to be conformed to Christ in service to their brothers." (Del
Portillo, ., Letter to Card. Giovanni Battista Re, AGP, APD C-901 021. Original in Italian). In
other letters to M. Hidalgo de Caviedes, he wrote: "I still cherish very close to my heart the wish
that the Holy Father institute the Solemnity of Christ, Eternal and High Priest, for the universal
Church"; "I continue to pray to the Lord that the Solemnity of Christ, Eternal and High Priest may
soon be instituted. (...) I was told that it the petition had been forwarded to the Holy Father and
he liked it a lot." (Del Portillo, ., Letters to Maria del Carmen Hidalgo de Caviedes, OSC, AGP,
APD C-901 024 and C- 901130).
[329] Testimony of Msgr. Javier Echevarra Rodrguez, AGP, APD T-19544, pp. 296-297.
[330] Testimony of Rosalie Lopez Martinez, AGP, APD T-18545, p. 52.
[331] Cf. Testimony of Joaqun Alonso Pacheco, AGP, APD T-19548, p. 119.
[332] Cf. Testimony of Msgr. Javier Echevarra Rodrguez, AGP, APD T-19544, p. 467.
[333] Cf. Ibid., P. 464.
[334] Cf. Ibid., P. 468.
[335] Testimony of Msgr. Johannes Gijsen, AGP, APD T-17366, p. 2.
[336] For example, the serious illness of Msgr. Corecco, which would lead to his death almost a
year later, on March 1, 1995 (cfr. Del Portillo, ., Letter to Msgr.Eugenio Corecco, AGP, APD C940 210).
[337] Del Portillo, ., Letter to Card. Joseph L. Bernardin, AGP, APD C-931 114. . Archbishop
Bernardin's accuser recanted later, in point of death, confessing to have invented everything,
moved by hatred. The Cardinal, who also died soon after, forgave him spiritually and assisted
him in his last moments.
[338] Cf. Testimony of Joaqun Alonso Pacheco, AGP, APD T-19548, p. 50.
[339] Cf. Testimony of Msgr. Javier Echevarra Rodrguez, AGP, APD T-19544, p. 469.
[340] Cf. Ibid., P. 296.
[341] Del Portillo, ., Letter to Msgr. Oscar A. Romero, AGP, APD C-791 109.
[342] For example, he wrote to Archbishop Molloy McDermott, Bishop of Huancavelica. "Well
you know with what great affection I pray for all those beloved lands." (Del Portillo, , Letter to
Bishop William Dermott Molloy McDermott, AGP.. APD C-870 706).
[343] Del Portillo, ., Remarks at a meeting with priests, 29-II-1988 AGP Series T-880 229
B.1.4.

415

[344] Del Portillo, ., Remarks at a meeting with priests, 17-V-1983, AGP, B.1.4 T-830 517
series.
[345] Cf. Del Portillo, ., Writings on the priesthood, op. cit., pp. 21 et seq.
[346] We recall that the Priestly Society of the Holy Cross is distinct association, intrinsic and
inseparable to the Prelature, consisting of clerics incardinated in Opus Dei and of others
incardinated in different dioceses, who seek holiness in the exercise of their ministry by living
the ascetic spirit and praxis of the Work, while maintaining full dependence to their own
Ordinary.
[347] Cf. Testimony of Msgr. Javier Echevarra Rodrguez, AGP, APD T-19544, p. 601.
[348] Del Portillo, ., Writings on the priesthood, op. cit., pp. 137-138.
[349] Testimony of Msgr. Javier Echevarra Rodrguez, AGP, APD T-19544, p. 601.
[350] Del Portillo, ., Remarks at a meeting with priests, 12-VI-1976, AGP, B.1.4 T-760612
series.
[351] Cf., For example, Martnez Camino, JA, La situazione in Spagna, in Il Concilio Vaticano II.
Recezione e attualit alla luce del Giubileo, edited by di Fisichella, R., San Paolo, Cinisello
Balsamo (Milan) 2000, pp. 563-575.
[352] Testimony of Florencio Snchez-Bella, AGP, APD T-15512, p. 24.
[353] Cf. Testimony of Msgr.Javier Echevarra Rodrguez, AGP, APD T-19544, p. 410.
[354] Cf. Ibid., P. 410.
[355] Cf. Testimony of Federico Riera-Marsa, AGP, APD T-17577, p. 14.
[356] Del Portillo, ., Remarks at a family get-together, 24-II-1988, AGP, B.1.4 T-880 224
series.
[357] Cf. Testimony of Msgr. Javier Echevarra Rodrguez, AGP, APD T-19544, p. 640.
[358] Dziwisz, S., "Dono e compete" in Pontificia Universit della Santa Croce, Dono e compete:
25 anni di attivit, Silvana Editoriale, Milano 2010, p. 94 (original Italian).
[359] Cf. Ibid.
[360] Classes began in a very small venue in Via S. Girolamo della Carita, where the library of
that university is located today. Cardinal Palazzini helped a lot in this project (cfr. Del Portillo, .,
Letter to Card. Pietro Palazzini, AGP, APD C-841 012).
[361] Cf. Testimony of Msgr. Javier Echevarra Rodrguez, AGP, APD T-19544, p. 243. Don
Alvaro wrote to John Paul II, thanking him: "The academic authorities and teachers of the new
atheneum (...) continue to put every effort to provide, in close collaboration with other Roman
416

ecclesiastical institutions academic, philosophical and theological training faithful to the

Magisterium of the Church." (Del Portillo, ., Letter to Pope John Paul II, AGP, APD C-900 119.
Original in Italian). Later, on July 15, 1998, when Don Alvaro was no longer on earth, the Holy
Father erected the Pontifical University of the Holy Cross, which now enjoys great prestige and
is doing great good in countless dioceses around the world (cfr. testimony of Msgr. Javier
Echevarra Rodrguez, AGP, APD T-19544, p. 640).
[362] Testimony of Jos Luis Illanes Maestre, AGP, APD T-0763, p. 15.
[363] Cf. Testimony of Cardinal Pietro Palazzini, AGP, ADP T-17356, p. 3.
[364] Cf. Testimony of Msgr.Javier Echevarra Rodrguez, AGP, APD T-19544, pp. 640-641.
[365] Cf. Ibid.
[366] Cf. Ibid., P. 466.
[367] Cf. Decree of 14-VII-1988 of the Congregation for Catholic Education.
[368] Cf. Decree of 9-I-1991, the Congregation for Catholic Education.
[369] Cf. Ibid., P. 243.
[370] Cf. www.carfundacion.org, 29-VII-2011.
[371] As of the moment, in Bidasoa 506 priests had been ordained belonging to 190 dioceses in
29 countries; in the International College of Sedes Sapienti, 270 priests from 170 dioceses
and 60 countries (cfr. www.ceibidasoa.org, 29-VII-2011 and www.sedessapientiae.it, 29-VII2011).
[372] Letter from Bishop Luigi Giussani, Milan, 2-X-1984. AGP, D-10359 APD.
[373] Del Portillo, ., Remarks at a family get-together 12-I-1989, AGP, P0 1 1989 145.
[374] Cf. Testimony by Marlies Kucking, AGP, APD T-18376, pp. 154-155.
[375] Cf. Testimony of Msgr. Javier Echevarra Rodrguez, AGP, APD T-19544, p. 541.
[376] Cf. Ibid., Pp. 236 and 474.
[377] Del Portillo, , Remarks at a family get-together, 21-VIII-1977, AGP, P0 2, 1977, 880.; cfr.
ibid., p. 474 and Del Portillo, ., Letter to Maria Lourdes of the Sacred Heart, OCD, AGP, APD
C-811113.
[378] Cf. Testimony of Joaqun Alonso Pacheco, AGP, APD T-19548, p. 119.
[379] Del Portillo, ., Remarks at a family get-together, 21-VIII-1977, AGP, P02, 1977, 880.
[380] Cf. Testimony of Joaqun Alonso Pacheco, AGP, APD T-19548, p. 119.

417

[381] Cf. Del Portillo, ., Letter to Card. Augustin Mayer, O.S.B., AGP, APD C-810 112.
[382] Cf. Del Portillo, ., Letter to Maria Rosa de la Virgen del Carmen, OCD, AGP, APD C-860
218.
[383] In this case, the amount was very generous: "We marveled and were profoundly edified by
the generosity of the Prelate because it was a donation of one million pesetas." (Testimony of
Mother Mary Josefa of the Heart of Jesus, OCD, AGP, APD T-15081).
[384] Cf. Testimony of Msgr. Javier Echevarra Rodrguez, AGP, APD T-19544, p. 541.
[385] Cf. Del Portillo, ., Letter to H. H. John Paul II, AGP, APD C-810 715. Another example is
the postulation letter on behalf of Catherine de Cristo (de Balmaseda y San Martn): cfr. Del
Portillo, ., Letter to H. H. John Paul II, AGP, APD C-830 129.
[386] Cf. official website of the Congregation: www.hijasdesantamariadelcorazondejesus.org.
[387] Testimony of Antonio Rodrguez de Rivera, AGP, APD T-15441, p. 1.
[388] Letter to Msgr. Echevarra Rodriguez, Prelate of Opus Dei, June 18, 1998 (AGP, APD T5271).
[389] Cf. Document Appendix, Document n. 68.
[390] Cf. Testimony of Mother Maria Josefa of the Heart of Jesus, OCD, AGP, APD T-15081, p.
4.
[391] Cf. Testimony of Msgr.Javier Echevarra Rodrguez, AGP, APD T-19544, p. 301.
[392] Testimony of Mother Maria Josefa of the Heart of Jesus, OCD, AGP, APD T-15081, p. 9.
[393] Cf. Testimony of Mother Paloma de Jesus, OCD, AGP, APD T-15082, p. 1.
[394] Cf. Ibid., P. 16.
[395] Cf. Ibid., P. 17.
[396] Ibid., P. 20.

418

Chapter 19: Planting divine seeds

1.
2.
3.
4.

The "new evangelization"

Outlines for the apostolate
The expansion of the Prelature, to serve the Church
The price of fidelity to the Church

In 1981, John Paul II lifted up his voice to call Europes attention to the doctrinal and moral
decline that was happening in the countries of the Old Continent. "We are in a Europe in which
the temptation of atheism and skepticism is becoming stronger; in which a painful moral
uncertainty is taking root whose consquences are family disintegration and degeneration of
morals; in which a dangerous conflict of ideas and movements is dominating." [397] A few years
later, in 1985, at the conclusion of a Symposium of European Bishops, Pope made explicit the
way out of this situation. "What is needed today are heralds of the Gospel who are experts in
humanity, who know a man's heart at its core, who participate in their joys and hopes, their
anxieties and sorrows, and at the same time are contemplatives in love with God. For this new
saints are needed. The great evangelizers of Europe have been the saints. We must beg the
Lord to increase the spirit of holiness in the Church and send us new saints to evangelize the
world of today." [398]
The Roman Pontiff celebrated the 25th anniversary of the closing of the Second Vatican Council
through the Encyclical Redemptoris missio [399] where he solemnly invited the Church to
commit herself with renewed energy, to its mission to preach the Good News to all people
through an apostolic action called "new evangelization" or "re-evangelization" [400]. He wrote:
"Now is the time to dedicate all the Church's energies to a new evangelization and mission ad
gentes. No believer in Christ, no institution of the Church can avoid this supreme duty: to
proclaim Christ to all peoples." [401]
1. The "new evangelization"
One of the apostolic dreams of Msgr. Del Portillo was that Opus Dei could work in mainland
China, to collaborate in the planting of the light of Christ in that vast country. To a certain extent,
this desire began to be fulfilled in late 1980 when he erected the first center of the Work in Hong
Kong, and two years later, when work began in another important crossroads of the Far East:
Singapore.
In December 1982, Don Alvaro informed John Paul II about the steps that Opus Dei was taking
in Asia, and told him of his desire to reach China as soon as possible. The Pope replied that it
seemed that desire was good, but he was concerned over the situation of the Scandinavian
countries, because they were so far from the Christian faith. Upon hearing those words, the
bishop understood that it would be more pleasing to God to change the course of their projects,
and to start working as soon as possible instead in those countries of Northern Europe. [402]
Indeed, in the letter he sent a few days later to his sons to greet them for Christmas, Bishop del
Portillo wrote: "Now I would like to stress that you pray for the apostolic expansion of the Work,
419

so that with your prayers and your sacrifices, with your joyous and generous dedication, you are
preparing the work in the cold regions of northern Europe, the Scandinavian countries." [403]
Don Alvaro developed a deep eagerness for the apostolate in these lands, to which he devoted
much energy. He knew it would not be easy to reap apostolic fruits in the short term, but was
convinced that God would provide the necessary assistance. Referring to the task that awaited
his children there, he told them: "It's very hard! But if it is very hard, we know that we count on
more graces from God, for when God wants to plow a field he gives all the necessary tools so
that turn over all that dry earth. Going even further, God will give us all the graces we need to
move souls." [404]
During the first two months of 1983, Msgr. Del Portillo could not leave Rome, due to the
circumstances that preceded the establishment of the Bull Ut sit on March19. But right after the
proceedings, on the very same day, i.e. the 20th, he immediately left for an apostolic
reconnaisance trip to Norway, Finland, Sweden and Denmark: such was his desire to carry out
the task given to him by the Pope. Following the example of Saint Josemara, he wanted to
make the "prehistory" of Opus Dei in those countries, i.e., to know them directly, to try to
establish personal contacts and study in situ what could be the more appropriate apostolic
initiatives. He visited the churches of the cities he went through went to pray for the new
evangelization [405].
In Stockholm, he had the joy of participating in the dedication of the new cathedral, invited by
Cardinal Hffner, the Archbishop of Cologne, who officiated the ceremony. It was the first time
in centuries that a Catholic procession had passed through some streets of the city. Later, in
Rome, Don Alvaro arranged a meeting with the members of the episcopal conference of the
Nordic countries, to inform them about Opus Dei, as some had previously expressed
reservations to begin apostolic work in their dioceses.
In that meeting, he answered all the questions the participants asked on the Prelature, although
some were quite wild. The adjective is not exaggerated. One participant asked him, for
example: "Why Opus Dei did not stop the civil war in Spain?" Don Alvaro, with a friendly smile,
replied, "When the civil war started in Spain, Opus Dei was made up of only a priest who was
then 34; two people more or less of the same age, who were teachers; one college student and
one in high school; and eight or ten others, who were all students. How were we to stop a civil
war?" [406]
Consequently, the Bishop of Stockholm wanted Opus Dei centers to be erected in his diocese
which encompassed the whole country. The bishop of Helsinki, however, decided otherwise.
After the meeting, lvaro spoke to him individually and said, "Opus Dei will not do apostolic
work in your diocese, because I will ask so from His Excellency; but I'm sure we will go there,
because you will ask me." In fact, it happened as he said. In 1987, the Bishop of Helsinki, Msgr.
Versuren requested Opus Dei to come to Finland, and in the same year the apostolic activities
of the Prelature began in the Country of Lakes. [407]

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His first trip to Scandinavia lasted a week. . Upon returning to Rome, Bishop del Portillo he said
to his sons: "I ask prayers for the work of Opus Dei in these countries, which are very cold: not
only because its many degrees below zero during this time of year and we cannot even begin
to imagine what it is like in winter but because they are so far from God. This is truly sad.
Sweden and Denmark, for example, are well-advanced in the aspect of welfare, of material
comfort, but are completely separated from God. I ask prayers for us to go there in this beautiful
war as our Father used to say of peace and of service to Godof joy." [408]
Later on, when the first
members of Opus Dei began
to live in Sweden, Msgr. Del
Portillos paternal and
maternal love, as well as his
great prudence, showed in
the care he took for the
spiritual and physical health
of his children who not only
had to live in a paganized
environment but also had to
deal with a climate very
different from their countries
of origin. Dr. Waldstein, an
Austrian lady professor,
recalls that "he was perfectly Figure 149: lvaro del Portillo visited Sweden on 8 occasions. This photo of him with
his daughters in Opus Dei was taken in one those visits, on April 20, 1984. Photo
aware of our difficulties, and
credits: opusdei.org.
looked after is in a special
way." [409] Don Alvaro went to Scandinavia eight times, even in winter, to bring them the
warmth of his affection: in 1983, 1984, twice in 1986, 1987, 1989, 1991 and 1993. During those
trips, he helped even in domestic tasks since those who began there were few. He assisted in
preparing lunch and supper, in clearing the table, etc. Everyone felt that he was a father at the
service of his children. [410]
However, apostolate in the Nordic countries was only a part of a wider pastoral plan, which he
carried out in accordance with the wishes of the Pope. At the conclusion of the Symposium of
European Bishops in 1985, John Paul II wanted to give to the Church a new missionary
impulse. Don Alvaro echoed the Popes desire in a pastoral letter to the faithful of the Prelature
in December, urging them to assist in this task. "The situation of the Church in European
countries of ancient Christian tradition is a serious concern to the Roman Pontiff. Repeatedly,
John Paul II has raised his voice urging a new evangelization of the nations of Western Europe
and other regions, who are showing so many symptoms of spiritual ageing, a mind that has
grown rigid and unresponsive, even close to death. With this letter, my daughters and sons, I
would like to put into your souls, you who live and work in those places, the urgency to do
more, to reach out to more people, to contribute to a new sowing of the Gospel in these lands
which have given the Church so many saints over the centuries. (...) In his last few audiences
Im narrating these you at once, because the pope himself authorized me to do so he asked
421

that we concern ourselves with the countries of old Europe with particular urgency in our
apostolic work. This is what the Holy Father has said, and from the context of his words, I
concluded that he also meant nations like the United States and Canada, where the same
phenomenon is happening. The Pope is holding on to a vibrant thought full of hope: these
countries which have served much the cause of faith for so many centuries, some for nearly
two thousand years, and now are in a difficult situation need to return to its Christian roots."
[411]
The Prelate of Opus Dei personally worked on this endeavor, traveling to various countries that
showed interest and encouraging various initiatives of evangelization in the Old Continent and
North America. Furthermore, he convened two meetings in Rome, each of a weeks duration, to
determine apostolic plans in relation to the indication of the Holy Father, and to launch, in
nomine Domini, a bold sowing of doctrine. In November 1986 he convened another two working
meetings, similar to that of the previous year, this time in Spain. [412]
For these apostolic initiatives to have the results they were supposed to have, Don Alvaro
always pointed the same condition as the first and essential point of departure: "Let's start by
improving ourselves, because no one can give what he does not have, and we must take God
to souls." [413] Then with a dogged perseverance, he encouraged everyone not to flag in their
efforts [414]. To those who were in Germany, for example, he wrote: "My daughters and sons,
remember that the Lord calls us to collaborate with decisiveness in the rechristianizatio of your
country, through a constant capillary evangelical action. This means that the Holy Spirit will give
us many graces each day to undertake with new vigor a task that is beyond our strength, and to
harvest well-ripened fruits. He inspired us put the means never losing faith and hope and secure
with a love that overcomes the coldness, indifference or hostility of hearts or environments far
from the great and compelling novelty of the light of Christ." [415]
2. Outlines for the apostolate
But in this apostolic mobilization, what were the goals of Don Alvaro? Naturally, the main one
could not be other than what God had intended for Opus Dei as he learned it from St.
Josemaria: the awakening in all areas of society of an awareness of the universal call to
holiness in the exercise of each ones ordinary work through personal apostolate of friendship
and trust. In carrying out this goal, Msgr. Del Portillo exercised his ministry of governance
always following the footsteps of St. Josemara, Blessed Paul VI had recommended to him
during their first meeting in March 1976. It is in the light of this fidelity to the vision of St.
Josemaria, as well as his sensitive awareness to the current needs of society, that one can
identify some of the priorities that Don Alvaro marked for the Prelature to work on in the service
of the local churches.
First, he urged all the faithful of the Work to consider how to bring the light of Christ into their
own sphere of influence: in the home, in their manual or intellectual profession, in the world of
culture, in university life, in professional and political organizations, in labor unions, in the media
(television, print, radio, cinema, etc.), and in all honest activities of civil society. "Think, then, of
the possibilities that your professional task offers you to transform society in a Christian way and
use them. Consider the opportunities which like other citizens, your equals you have to
422

influence in public life, at any level, and make good use of them. Realize the importance of work
in using your freedom and the consequent personal responsibility in national and
international organizations, from and through which you can promote Christian family values,
education, the defense of human life, and many issues that must be guided by the doctrine of
the Church "[416].
He paid very special attention to
the family. When, in 1982, John
Paul II issued the Apostolic
Exhortation Familiaris Consortio,
he gave indications for the faithful
of Opus Dei to give a lot of
attention to family orientation
courses or parenting courses, to
pro-life institutions, etc. in their
apostolate with married people,
always according to what each one
considered most appropriate, and
Figure 150: Echoing St. Josemaria, Don Alvaro's encouragement gave rise in with personal freedom. [417] In his
1976 to EDUCHILD, a non-profit organization formed by parents to help
preaching on marriage he always
fellow parents in the delicate task of rearing a family. Founded in the
stressed what St. Josemara
Philippines, it is now an international organization. Photo credits: EDUCHILD
already did since the 30s: that
marriage is a true vocation to holiness. He then encouraged Christian spouses so that with their
example and their words, they would contribute to spreading the culture of the unity and
indissolubility of marriage, and the generosity of receiving the children that God would send, i.e.,
of not blocking the sources of life. By writing and speaking about these topics, his teaching
reached many thousands.
The following paragraph from one of his pastoral letters, addressed to those faithful of Opus Dei
who live their vocation to the Work within the married state, summarize what have just been
said in the preceding paragraphs: "Meditate often on the fact that your commitment to the Lord
(...) requires complete generosity, even if sometimes it requires great sacrifices, always aware
that neither the Lord nor the Work asks for impossible things from you. He asks you to sanctify
your marriage and family life; that you receive generously the children He sends you, whether
many or few, never blocking the sources of life. He asks as well that you put great effort to
educate them as children of God; that you know how to live simply and with sobriety without
annoying those around you, yet not allowing that worldly customs seep into you homes in those
things that depend on you. He asks you to take your social responsibilities, seriously and that
your try to put in the Christian tone in your professional environment, in schools, in the media ...,
overcoming the temptation (which we all have) to not complicate our lives. In short, I ask you to
be consistent with the faith in your conduct, because one doesnt truly believe unless he,
through his work, puts in to practice what he believes (St. Gregory the Great, In Evangelium
homiliae, 26, 9: PL 76, 1202)." [418]

423

One of his majorn concerns was to

ensure that from childhood, and on to
adolescence, young people would
receive a deep Christian formation
through which they knew how integrate
their knowledge into their behavior.
Besides spurring on those who were
professionally engaged in educational
tasks, he also prompted many parents
to promote schools with a Christian
vision, in order to guarantee a
consistent collaboration between school
and family. Through this, he continued
Figure 151: Southridge School in the Philippines is an exclusive school
for boys offering scholarships to students from lower-income families
an initiative promoted by St. Josemara
(in the picture). Photo credits: Chock Encabo
which had already borne abundant fruits
and already spread to other countries.
As the Founder had already established, Don Alvaro insisted that these schools seek to make
these schools accessible to families with low incomes.
He also launched many initiatives of Christian formation for the youth. He frequently reminded
everyone that the apostolate with young people is important for the Church and civil society. In
1988 he wrote: "I pray that each of us whatever our age and situation may eagerly desire to
participate in some way in the apostolic work with youth, which is one of our most beloved
apostolates: the apple of our eyes, as our Father used to say." [419]
Every year, during Holy Week, he received in Rome several thousands of university and college
students from around the world, participants in the UNIV Congress. He stirred their souls by his
words, prompting many of them to a greater commitment to the Christian life. He was especially
kind to non-Catholics who attended these meetings as he explained to them with clarity, charity,
and a profound respect for their freedom of conscience, that the fullness of truth is in the
Catholic Church [420].
Don Alvaro spoke to the youth with frankness, by posing demanding and transcendent spiritual
and human goals, trusting that they could give much through their generosity. One of those
moments that he did this was during the homily he gave on March 30, 1985, in the Roman
basilica of SantEugenio, during the solemn prayer vigil for participants in the International Year
of the Youth. Among other things, he said: "Youth is the age of conformism, rebellion, desires
for all that is beautiful, good, and lofty. The truly young is only the one who keeps these ideals in
his soul, even if his body may be wasting away with the passage of time; however, even though
one is young in age, he is really old, when he allows himself to be tied down by the bad habits of
egoism, of the old age of sin. The Lord expects you to know how to rebel and I bless that
rebellion with my priestly hands against anything that hinders you from fulfilling of the Law of
Christ, which is a sweet and light yoke." [421]

424

He also received their

suggestions with an open
mind. An example of this
happened in 1980 during the
UNIV Congress. John Paul II
received the participants on
April 1 in a special audience
and, while he was greeting
them, someone told him that
an image of the Virgin was
missing in St. Peters Square,
adding that it felt like "the
square was incomplete."Good,
very good! We'll have to
complete the square," was the
response of the Roman Pontiff
Figure 152: The image of Our Lady, Mother of the Church, designed by Javier
Cotelo and which can be seen in St. Peter's Square.
[422]. The story reached the
ears of Don Alvaro, who asked
the architect Javier Cotelo to work on the project, adding that the image could take the title
Mater Ecclesiae (Mother of the Church). On June 27, an album with drawings and photographs
of a possible mosaic was given to John Paul II. There was no immediate response. However,
after the attacks of May 13, 1981, the Pope wanted an image of the Virgin to be placed in St.
Peters Square, as a token of appreciation for her protection. The project of architect Cotelo was
approved, and the Marian mosaic dedicated to Mary, Mother of the Church was blessed by the
Pope on December 8, 1980.
Another field of evangelization that Msgr. Del Portillo considered a priority was the cultural and
intellectual world, where Opus Dei had been present since its inception. John Paul II had
stressed the urgency of this task, and Don Alvaro responded by spurring his children from
various countries to work with other citizens and found universities and colleges, or strengthen
the existing ones. This was how institutions of higher learning in countries of America, Europe
and Asia arose. Examples of these are the University "La Sabana" in Bogot (Colombia); the
"Universidad Austral" in Buenos Aires and Rosario (Argentina); the "Universidad de Los Andes",
in Santiago, Chile; the "University of Asia and the Pacific", in Manila (the Philippines); the
"Universit Campus Bio-Medico" with its Polyclinic in Rome. In addition, there were significant
developments in other existing academic centers such as the "Universidad Panamericana" in
Mexico City, Guadalajara and Aguascalientes, and in the "Universidad de Piura" in Peru.

425

Figure 153: The University of Asia and the Pacific is among the leading universities in the Philippines. Photo credits:
University of Asia and the Pacific

He insisted to the administrators of these universities that teachers teach "with a Christian
ethos", i.e., ensuring that their faith inspire their their duties. This was also true for technical
courses such as engineering, architecture, chemistry, etc. He wanted these universities or
institutes to be instruments of profound service to the Church and souls, yet without carrying the
label "Catholic" as they are not promoted by the Church hierarchy but by ordinary citizens.
In the same vein, following a direction already marked by the Founder, he promoted scientific
research in fields such as biomedicine. Specifically, he encouraged the launch of the Center for
Applied Medical Research (CIMA) at the University of Navarra, where more than 300 scientists
would meet to develop high-level research imbued with a Christian spirit that would be
recognized internationally. Predictably this project met with great economic, material and
personnel difficulties, and so he encouraged the search for solutions. Msgr. Sebastin,
Archbishop of Pamplona, during the inauguration of the center, said: "Your work demonstrates
that recognition of God does not paralyze or block reason and the ability to know reality, and to
advance in the promotion of life. Faith in God from many points of view frees the intelligence,
strengthens intelligence, increasing its capacity for knowledge, and adds new motivations."
[423]
Don Alvaro devoted special attention to social communications, as a vehicle to spread the Good
News. In the words of Cardinal Deskur: "The world of mass media and of culture was to him, to
use an expression that John Paul II liked, an "Areopagus" that had to shed the light of Christ.
Therefore, he urged the faithful of the Prelature to undertake an extensive apostolate with
journalists and communicatios professionals, even to promote in various countries university
faculties or institutes for the training of professionals in this sector." [424]
In the area of business and labor, he was interested in both the perspective of a manager as
well as the point of view of the worker. He wanted everyone to live according to the Gospel
teaching, and insisted that people in this area learn the social doctrine of the Church in depth,
not as something added on or foreign to real life, so that entrepreneurs were formed to
becomely genuinely honorable individuals, one hundred percent ready to be fully consistent with
the requirements of the Christian faith in their professional work.
The background of all this was his conviction of the need for doctrine as something very current,
considering the attacks against the faith in our times. In 1989 he wrote, "I want to remind
426

everyone that the main manifestations of mercy on the souls is teaching the ignorant. (...) It is
urgently necessary to make a generous sowing of doctrine, in all fields of human activity. Every
Christian should feel personally responsible to bring into their particular surroundings, to their
environment, the teachings that Jesus Christ entrusted to his Spouse to keep intact and to
transmit from generation to generation. All, indeed, by virtue of Baptism received, are called to
collaborate in the evangelizing mission of the Church." [425]
These were intense years in which Msgr. Del Portillo launched evangelizing initiatives in several
fronts, supporting his children with hisprayer and advice. His faith and optimism brought them
security and courage. "He repeated the words of Scripture: Si Deus nobiscum, quis contra nos?
(If God is for us, who can be against us?, Rm 8, 31), and he often referred to the fight of David
against Goliath, making us recall how disproportionate the weapon of David against that of
Goliath, and noting that David, trusting in God's help, he only had a few boulders yet emerged
victorious." [426]
3. The expansion of the Prelature to serve the Church
On January 9, 1989 John Paul II invited Msgr. Del Portillo, Msgr. Echevarra, and Msgr. Alonso
to lunch in the Apostolic Palace. Upon returning to Villa Tevere, Don Alvaro said that "at the end
of the meal today, the Holy Father told us to go everywhere. It is the command of Christ to the
Apostles and all Christians, but the Pope directed it us specifically. To go, means move onself,
to leave ones selfishness, to give oneself to others, to seek souls, to do apostolate. This is how
we will fulfill the command of Christ, which has resounded anew in my ears today, uttered by his
Vicar on earth." [427]
It was not a new message because since its birth in 1928, Opus Dei has been Catholic,
universal, and Don Alvaro had inherited from the Founder this desire to "go everywhere",
carrying the light of Christ. So he worked hard to reach new frontiers. In his nineteen years as
head of Opus Dei he promoted the beginning of apostolic activities in twenty countries [428].
Cardinal Martnez Somalo has noted that "this required so much manpower and resources that
anyone who did not have a firm faith, an intense love for the Church, a great trust in Providence
would not have dared to undertake it, or would have delayed it indefinitely, with the excuse that
it was not yet possible to do." [429]
However, faith in God's help was preceded and accompanied by prudence. Don Alvaro carefully
studied every possibility and, as long as it was possible, he went to see the place for himself to
make sure that it would be possible to give pastoral care to those who started in each country.
He also personally looked after the spiritual preparation of these children of his: he invited them
to Rome to acquaint them on the different areas of apostolate that they needed to work on and
the difficulties they might encounter, as a way of guiding their first steps. And he talked to each
person, to listen to whatever they wanted to tell him. As is traditional in Opus Dei, he would give
them an image of the Virgin to be placed in the first center, and recommended that they always
put the apostolic work in the hands of such a sure Intercessor. [430]
The following are the countries referred to in the previous paragraphs. In 1978, he erected the
circumscription of Opus Dei in Bolivia [431]. In 1980, Honduras, Hong Kong and two African
427

countries: Zaire (Congo) and Ivory Coast [432]. In 1981, Trinidad-Tobago [433]. In 1982,
Singapore [434]. On July 7, 1985, the 50th anniversary of his vocation to Opus Dei, he had the
joy of knowing that the Blessed Sacrament had been reserved in a new tabernacle in Taiwan.
Little by little, he was succeeding in his old desire of reaching out to Chinese men and women
from other parts of the world who could one day move to China [435]. We have already
mentioned Sweden (1984) and Finland (1987) earlier. In 1988, Opus Dei centers were erected
in Cameroon, the Dominican Republic, and New Zealand. In 1989, Macao [436]. On November
2, 1989, Msgr. Del Portillo sent two priest-sons to begin the stable work of Opus Dei in Poland.
They went to Szczecin, whose Bishop - Msgr. Majdanski - had asked insistently and
affectionately [437]. In April the following year, he set up the circumscription of Poland, with
centers in Warsaw. In 1991 some faithful of the Work went to live in the Czech Republic; and in
1992, Hungary and Nicaragua. In 1993 he fulfilled another old dream of St. Josemara: to start
apostolic work in Jerusalem. That year Opus Dei also started in India.
On the socio-political order the year 1989 witnessed events which eventually led to the end of
communist rule in many countries and transformed the face of Europe. In April, in Poland, the
trade union movement Solidarnosc (Solidarity) was legalized, and parliament approved a
package of reform laws that included its own dissolution. In August, the Baltic Republics
demanded greater autonomy from the USSR. On September 12, the first non-communist
government in Poland was installed since the Second World War. In October, Hungary
liberalized its regime, causing a chain reaction that would eventually tear down the "Iron
Curtain" definitely: a wave of refugees from the East, especially Germans, came to the West
through the Hungarian border. On November 8, the Berlin Wall fell, and soon after
Czechoslovakia followed Poland, Hungary and East Germany in their democratizing reforms.
On December 1, John Paul II and the Russian President Gorbachev met each other in the
Vatican [438]; and later that same month Ceausescu was overthrown, thus putting to a close the
era of state communism in Romania.
The reunification of Germany was a great joy for Don Alvaro. Bishop Echevarra narrated that
"he (Don Alvaro) was reminded of what St. Josemara once said: The walls erected by hatred
will fall as those of Jericho, by the prayer of those who want to love God." [439] He felt a duty of
justice to begin apostolic work in that area of Germany formerly occupied by communists as
soon as possible. He wrote to the regional vicar of Germany, "You will have to busy yourselves
in bringing the Lord to so many millions of souls who, for years, have been prevented from
approaching God. (...) In this regard we are expecting an immense and exciting task: reChristianize the other part of Germany, directing and supporting those desires holiness of some
and bringing your faith to many others who perhaps have not even heard of Christ but, without
knowing it, have been waiting. It is clear that re-Christianization is also very necessary for
Western Europe: how many times the Pope has said so!" [440]
Along with the expansion to other countries, he gave a rhythm of sustained development to the
apostolate in nations where the Opus Dei had been doing apostolic work before 1975.
Specifically, he had a special interest for works of social and educational assistance in the
peripheries of many cities [441]. In May 1983, for example, during a trip to Mexico, he
addressed a large group of people speaking along these lines: "My children, from what I have
428

observed while moving around the country, I have noticed a big difference between social
classes . I see rich people who are excessively rich and poor people who are extremely poor.
To all I say, recalling the teaching of the Apostle John, that it is not true that we love God if we
do not love our neighbor, whom we see and have close to us." [442]
Not long after, the Jarales
Professional School in
Guadalajara, Mexico began,
and in the north of Mexico
City, the Center for Technical
and Industrial Training and
Studies. He insisted that these
instutions provide its students
with a preparation that would
allowed them to get a job that
would sustain their human
dignity. In 1987, during a trip to
Figure 154: Inspired by Don Alvaro, CITE or Cebu Institute of Technology and
Enterprise is a technical training school that is lifting a lot of families in the island Cebu City in the Philippines,
of Cebu (Philippines) out of poverty. Photo credits: CITE
seeing the poverty in which
many people lived, he
encouraged his children to promote a technical training center [443]. Within a few years, two
schools had been put up in Manila and in Cebu which were institutions that elevated the
human, professional and Christian tone of students from the poorest neighborhoods in both
cities. [444]
In Peru, Bolivia, Paraguay, Argentina, Kenya, Congo, Nigeria, Ivory Coast ... and many other
countries there are many people grateful to Msgr. lvaro del Portillo for having promoted similar
work [445], i.e., agriculture, training of workers in basic and more specialized skills, education of
women in household sciences, etc.
He also often reminded people of the importance of helping the poor and the sick [446]. As will
be explained in more detail later on, he encouraged the building of dispensaries and clinics in
some cities in Africa that would be initiated by Africans themselves and where the needy were
to be taken care of with world-class professional competence. [447] Thanks to his motivation
educational institutions and local or international non-governmental organizations with a clear
Christian ethos have sprung up in various countries that provide assistance to the needy. [448]
4. The price of fidelity to the Church
From the beginning, Jesus told his disciples that their life wouldnt be easy. "If they have
persecuted me, they will persecute you." [449] He added: "Blessed are those who are
persecuted for righteousness' sake, for theirs is the kingdom of heaven. Blessed are you, when
men revile you and persecute you and falsely say against you all kinds of evil, for my sake.
Rejoice and be glad, for your reward is great in Heaven." [450] The Lord's prophecy has been
fulfilled unfailingly throughout the centuries, to the point that St. Augustine has summarized the
history of the Church with the lapidary phrase: "Inter persecutiones mundi et consolationes Dei
429

peregrinando procurrit Ecclesia." [451]The Church runs its earthly pilgrimage between the
persecutions of men and consolations of God.
Opus Dei, which is a "small portion" of the Church, as St. Josemaria liked to repeat, could not
be an exception to this pattern. Indeed, from the early years of its existence was beset by the
wiles of the devil. It is then not a surprise that during the period in which Don Alvaro was its
head, it continued to suffer contradictions. But God is never outdone in generosity: his
"consolations" are always incomparably more abundant than the pain one receives. Between
1975 and 1994, there was a great expansion of the apostolate in many countries, and the Lord
sent many fruits: it is sufficient to point out that almost eight hundred faithful of the Prelature
were ordained priests in those years. [452]
One concrete example of the vicious persecutions made against Opus Dei within this period
happened soon after it was established as a personal prelature. A smear campaign erupted in
several European countries, as if the devil had wanted to show through it his own anger at the
acts of fidelity to the Church and to the Pope he saw in the faithful of the Prelature. The
beginning of this "offensive" can be traced to 1983 when the German radio-television company
Westdeutschen Rundfunk (WDR) transmitted nine television programs and thirteen radio
broadcasts (one of two hours of duration) dedicated to attacking Opus Dei, which it called a
religious sect and a secret society that posed a great threat to society. At the same time,
anonymous printed materials were sent to families of the young people who frequented the
means of Christian formation in centers of the Work, to "warn" the parents about the alleged
dangers that their children would be exposed. Unfortunately, the campaign was quite widespread and various publishers and newspapers joined the denigration.
Opus Dei sued the perpetrators of the very serious slander in the civil courts. The decision of
the judges stated that the actions of WDR constituted infringement of the fundamental rights of
individuals [453]. Despite this court decision in November 1984, the German state broadcaster
ARD [454] aired another program, also produced by WDR, renewing their attacks against Opus
Dei, accusing it, among other things, of arms trafficking. Here, too the slander was sentenced by
the courts: the WDR had to publicly retract its statements, which was an unprecedented event in
the world of media in the Federal Republic of Germany [455]. Nevertheless despite the
outrageousness of the accusations and the courts decisions, damage to the pastoral work of
Opus Dei was considerable.
Msgr. Del Portillo stayed close behind his German children during this time, traveling to
Germany frequently and encouraging them to trust in God. He exhorted them not to be
frightened - that was what the enemies of God sought - but to redouble instead their apostolic
activities [456]. He also personally sought to raise a greater awareness for Opus Dei among the
Catholic hierarchy in the country, and explained to the countrys bishops the falsity of the
allegations. Cardinal Joseph Hffner, President of the Episcopal Conference, publicly took
determined and clear-cut stand in favor of the Prelature. [457] Don lvaro thanked him for his
courageous support, full of love for the Church support and truth: when the cardinal died, he
went to Cologne to attend his funeral as a means of thanking him in kind. Echoing St. Josemaria
words, Don Alvaro explained his presence there: "love is paid with love."
430

The calumnies crossed the German border and affected other countries in the area. Some time
back the German magazine "Der Spiegel" had published weekly installments of articles on Opus
Dei, illustrating the contents with pictures of ceremonies for the Ku-Klux-Klan, prints of alleged
medieval torture and descriptions of processes from the Inquisition. These appeared as a
libelous book in Austria in September 1983, after which persecution began.
Msgr. Burkhart, a priest of the Prelature, suffered first hand from that campaign. "In my case (I
was) chaplain and professor of religion at a prestigious Viennese school (called "Theresianum"
as it dates back to the Empress Maria Theresia) - the fellows who were coming to me for
spiritual direction all practically stopped. In the place of what had once been confidence and
enthusiasm, were rejection and contempt. The teachers avoided dealing with me, and
everything was accusation and suspicion. The most unlikely gossip (for example, it was said
that I was forcing youngsters to take a vow of chastity, that I asked them to drink holy water to
see if they were possessed, etc.) were spread. The accusations against me reached the
Cardinal and the President of the Republic." [458]
In Austria, the hostile environment worsened
in 1987-89 when, upon the request of the
Archbishop of Vienna, some priests of the
Work were first made university chaplains
and, a few months later, put in charge of the
parish of St. Karl in Vienna. This animus
intensified further when talk went about of
the possible appointment of the Opus Dei
priest Klaus Kng as Bishop of Feldkirch
[459]. As he did with his German children,
Don Alvaro kept close to his Austrian
children, encouraging them by writing to
them and going there whenever he could: in
those years he made fifteen trips to Austria.
One of his pieces of advice was for them not
to discuss the slander and defamation that
Figure 155: Bishop Klaus Kung, now Bishop of Sankt Plten.
they were experiencing among themselves;
Photo credits: Rome Reports
and that for two reasons: to never fail in
charity against anyone, and not lose their
apostolic spirit. It was the behavior he had learned from St. Josemara in the 40s, when in Spain
a fierce campaign broke out against Opus Dei, promoted by some good religious and the
political party of the Franco regime.
But surely, Switzerland was the country most visited by Don Alvaro. Between 1978 and 1993 he
went about forty-seven times. Sometimes it was for brief stops on the way to other places, some
quick trips that had something to do with the juridical status Opus Dei, or to visit Cardinal
Deskur, who used to spend the summer there. But above all, he went there to support his
children, who were also victims of attacks [460].

431

The religious crisis and the anti-Roman attitude of some ecclesiastics of the Swiss
Confederation, represented a source of disunity in the Church in those years. In this climate,
there were those who spread a negative opinion on the Prelature in their loyalty to the Pope,
while trying to put obstacles in their apostolic work [461]. Even the theologian von Balthasar
made public statements that gave a distorted idea of Opus Dei [462].
In these circumstances, Don Alvaro encouraged in his children a supernatural vision so they
could see God's hand in what was happening, while giving them serenity, downplaying the
seriousness of these attacks, which he always described as "anecdotes". The physicist Antonio
Surez says that "in connection with the attacks in the press, the Father made us laugh by
telling us that everything will end in glory, and there will come a day when we will carry us on
their shoulders." [463]
What made the trial even
tougher was that in those
years Our Lord allowed
two members of the
Prelature, who were a
great support to the
apostolic work in that
country to become
seriously ill: the engineer
Toni Zweifel (he died in
1989 and his process of
beatification is advancing),
and Don Augusto Costa, a
Spanish priest who had
worked in Switzerland for
almost thirty years.
Figure 156: Blessed Alvaro with Servant of God Toni Zweifel on Jan. 7, 1989 in the
Zurich University Hospital. Photo credits: opusdei.org
When Msgr. Haas was
appointed as Bishop of
Chur in 1990, part of the Swiss clergy unleashed a veritable hysterical protest to the Holy See,
and accused Opus Dei without basis, of course as having influenced the appointment. Some
media companies made the campaign a high-profile one [464]. Again, Don Alvaro wrote his
children to give them solace, at the same time making them see that this was an attack on the
Church. As always, he encouraged them to continue working fearlessly, and added: "Now that
they have launched against the Work such terrible falsehoods, we cannot allow ourselves to
stop, because that is exactly what the devil would want to happen. We must do all we can so
that this campaign does not disconcert souls. You must explain clearly trying to reach the
farthest corners the truth of our spirit and of our way of working, perseveringly and
tenaciously. From all this the Lord will bring much good if we pray and work with faith,
persistence, and peace." [465]

432

There were also attacks in Holland, where the Church was suffering a severe crisis since the
years immediately following the Second Vatican Council. Msgr. Gijsen - also an "expert" in
getting this kind of treatment - recalls that Don Alvaro "asked the people of the Work to forgive
and understand; and he tried to comfort them good-humoredly with a proverb: Wasps do not
usually eat from the worst fruits. He manifested this same attitude before the difficulties and
misunderstandings that he suffered. Accusations were hurled at us as much to Opus Dei as to
me by the ecclesiastical establishment that we were fundamentalists, Vatican spies, people
who could not be trusted because we wanted romanize the Church in Holland. These attacks
were also reflected in some liberal newspapers." [466]
In Spain, the winds of secularism grew stronger in the eighties, with the state television
contributing not just a little [467]. The year 1987 was especially hard, not only because the
Prelature was being attacked, but also because ideas contrary to Christian doctrine and morals
were spreading to large segments of the population. In these circumstances, Don Alvaro wrote
a letter to his regional vicar so that through the latter he could give encouragement to his
children, and invite them to do a deep apostolate through the media. [468]
In Italy, aggression was felt especially in the first months of 1986. Some newspaper began to
talk about supposed "hidden rules" of Opus Dei. As well, in Parliament, three deputies accused
the Prelature of being a secret society incompatible Italian law. This accusation became a
pretext to require an investigation with the end of eventually preventing its activity. This was a
potential source of conflict between the Italian state and the Holy See, since if the motion were
approved, civil authority would then be obliged to dissolve an institution approved by the
Church.
As in other countries, the root of these moves of militant secularism was the ultimate objective
of attacking the Church and the Pope. It was fairly obvious. In fact, the members of the National
Council of the Church movement,"Communion and Liberation," immediately realized these
maneuvers, and sent the Prelate of Opus Dei an affectionate telegram of solidarity and unity in
prayer [469].
As if that were not enough, amidst this difficult situation, Don Alvaro had to suffer, moreover, the
misunderstanding of some clergymen as regards the juridical nature of the Personal Prelature.
He wrote the Vatican Secretary of State Cardinal saying that the situtation was degenerating
into " malevolent and openly hostile insinuations aggravated by slanderous statements and
hints, made by the secular press (...), and protesting Catholic groups." [470]
Don Alvaro prayed and asked others to pray a lot. He maintained his equanimity while forgiving
his slanderers [471]. This fact shone in a letter he wrote to Cardinal Ratzinger thanking the
future Pope for the sympathy, support and the pledge of prayers that the latter had sent him
through a letter a few days before: "I am pleased to inform you that we are calm and serene: we
are accustomed to even worse campaigns of contradiction! We just follow the example of our
beloved Founder as regards slander: although it grieved him for the offense it gave God and the
damage that it did to souls, he forgave from the heart, prayed for the slanderers, smiled and
continued to work tirelessly to do the Will of God. We also strive to act that way (...), knowing
that the Cross is a blessing that God sends his sons to purify them and make their apostolic
433

work more fruitful. We offer all these difficulties joyfully for the good of the Mystical Body of
Christ "[472].
At the same time, he promptly kept John Paul II abreast of the situation, through the Substitute
of the Secretariat of State, Msgr. Eduardo Martinez Somalo. He wrote a letter suggesting that
the Holy See come to the aid of Opus Dei by expressing to the Italian Prime Minister its great
displeasure over the smear campaign orchestrated against the Prelature [473]. This intervention
of the Vatican authorities and of many others, including Italian politicians, along with efforts to
disseminate correct information bore fruit. On November 24, 1986, the Italian Minister of the
Interior responded fully to this accusation from the parliament and clearly pointed out its falsity.
The matter was then laid to rest. [474]
An anecdote narrated by Bishop del Portillo himself seems the best way to conclude this
chapter. It happened one day the Pope invited him to lunch. "I spoke with the Holy Father about
something I dont exactly remember now, and I mentioned something about the devil. We were
sitting at the table in the dining room, and John Paul II asked: have you ever seen the devil? No,
Holy Father, I answer him, but I touch him every day. And the Pope said: 'The same happens to
me ..." [475]
The intricacies of the devil did not take away the peace or supernatural vision of Don Alvaro.
Marlies Kucking recalls that on December 31, 1986 he assured the directors of the Central
Advisory of Opus Dei that 1987 was going to be a very good year: there would be much
apostolic expansion and growth in the interior life. He added that 1986 had also been good
because they had suffered a lot and the Cross is a blessing. He advised them to examine
themselves to see how they had taken advantage of so much grace from God and then to fill
themselves with hope in considering all these. [476]
FOOTNOTES:
[397] John Paul II, Address to the International Symposium on "The common Christian roots of
European peoples", 6-XI-1981, n. 3: AAS 74 (1982) 27.
[398] John Paul II, Address to the Symposium of European Bishops, 11-X-1985, n. 13: AAS 78
(1986) 185-186.
[399] John Paul II, Litt. enc. Redemptoris missio, 8-XII-1990: AAS 83 (1991) 249-340.
[400] Cf. Ibid., N. 33.
[401] Ibid., N. 3.
[402] Cf. Testimony by Marlies Kucking, AGP, APD T-18376, p. 140.
[403] Del Portillo, ., Letters ..., vol. 1, n. 65.
[404] Del Portillo, ., Remarks at a family get-together, 1-I-1983, AGP, B.1.4 T-830 101 series.
[405] Cf. Testimony of Msgr. Javier Echevarra Rodrguez, AGP, APD T-19544, pp. 219-220.
434

[406] Del Portillo, ., Remarks at a family get-together, 6-III-1988, AGP, B.1.4 T-880 306 series.
[407] Cf. Testimony of Msgr. Javier Echevarra Rodrguez, AGP, APD T-19544, p. 461.
[408] Del Portillo, ., Remarks at a family get-together, 28-III-1983, AGP, B.1.4 T-830 328
series.
[409] Testimony of Maria Elisabeth Waldstein, AGP, APD T-18478, p. 1.
[410] Cf. Testimony of Msgr. Javier Echevarra Rodrguez, AGP, APD T-19544, p. 830.
[411] Del Portillo, ., Letters ..., vol. 2 nos. 373-374.
[412] Cf. Testimony by Marlies Kucking, AGP, APD T-18376, p. 140.
[413] Del Portillo, , Remarks at a family get-together. AGP, Library, P01, 1986, 223.
[414] See, for example, letters to the regional Vicars of Canada, the Netherlands, and all his
sons in Christmas 1986. Del Portillo, , Letter to Jos Luis Soria, AGP, APD C-960 111; Del
Portillo, , Letter to Hermann Steinkamp, APG, APD C-860520.; Del Portillo, ., Letter 15-XII86, APG, APD C-861 215.
[415] Del Portillo, ., Letter to Cesar Ortiz-Echage, APG, APD C-861 007.
[416] Del Portillo, ., Letters ..., vol. 3, n. 381.
[417] Cf. Testimony of Carmen Ramos Garca, AGP, ADP T-18498, p. 53.
[418] Del Portillo, ., Letter March 19, 1992, n. 9.
[419] Del Portillo, ., Letters ..., vol. 1, n. 403.
[420] Cf. Testimony of Carmen Ramos Garca, AGP, ADP T-18498, p. 42.
[421] Del Portillo, ., Homily, 30-III-1985 Romana, 1 (1985), p. 63.
[422] Cf. Cotelo, Javier, Pope Wojtyla in dialogue with the youth in L'Osservatore Romano, 14VI-2011, p. 7.
[423] Romana, 39 (2004), p. 248.
[424] Testimony of Card. Andrzej Maria Deskur, AGP, ADP T-17532, p. 2.
[425] Del Portillo, ., Letters ..., vol. 3, n. 6.
[426] Testimony of Msgr. Javier Echevarra Rodrguez, AGP, APD T-19544, p. 464.
[427] Del Portillo, , Remarks at a family get-together. AGP, Library, P01, 1989, 61.
[428] Cf. Testimony by Marlies Kucking, AGP, APD T-18376, p. 1.

435

[429] Testimony of Card. Eduardo Martinez Somalo, AGP, ADP T-19518, p. 3.

[430] Cf. Testimony of Msgr. Javier Echevarra Rodrguez, AGP, APD T-19544, p. 663.
[431] Cf. Ibid., P. 205.
[432] He had asked the then Apostolic Nuncio in Ivory Coast, Archbishop Justo Mullor. "As
Apostolic Nuncio I proposed to Don Alvaro, to bring the Work to Ivory Coast in 1980, and in
1992, shortly before his death, to the Baltics. His response was immediate." (Testimony of Msgr.
Just Mullor Garca, AGP, APD T-19282, p. 3).
[433] Cf. Testimony of Msgr. Javier Echevarra Rodrguez, AGP, APD T-19544, p. 216.
[434] Cf. Ibid.
[435] Cf. Testimony Valenciano Fernando Polack, AGP, APD T-18489, p. 1.
[436] Vid. Roman, 5 (1987), p. 227; 7 (1988), pp. 246 and 252; 8 (1989), p. 101.
[437] Cf. Testimony of Msgr. Javier Echevarra Rodrguez, AGP, APD T-19544, p. 243. In fact,
Msgr. Del Portillo had taken steps to begin apostolic work in Poland when it was still under
Soviet rule. Msgr. Burkhart remembers his great interest in and push for "work camps to build
Churches. These were organized from Austria several years before the fall of the communist
system, with hundreds of students from various European countries going to various places
Poland after the respective bishops, who got to know well over the Work, gave their
permission." (Testimony of Msgr. Ernst Burkhart, AGP, APD T-15479, p. 4). Eventually, this
activity of Christian solidarity led many young people to spend their vacation periods to activities
in service to others. These also became occasions for these young people to witness and
appreciate the consistency of many Catholics who practiced their faith under a hostile political
system. Since then, these "work camps" have spread to five continents.
[438] Msgr. Del Portillo wrote a heartfelt letter to John Paul II, after the Pontiffs meeting with
Gorbachev. There he manifiested his joy and the conviction that those changes that were so
unexpected could only be attributed to the intercession of Our Lady of Fatima. "In recent days
we have listened with intense emotion to the closing words of Your Holiness in your talks with
Mr. Gorbachev. These were words that have moved our hearts to (sing) a song of deep
gratitude to the Lord for what he has allowed us to see and hear . (...) I am convinced that all
that the Lord is giving us is due to the maternal intercession of the Virgin Mary. (...) I think that
even today, after the consecration of the whole world, and also of Russia, that Your Holiness
made to the Immaculate Heart of Mary in 1984, Our Lady of Fatima give us all the whole
human race the gift of a new maternal caress, obtaining from Most Sacred and Merciful Heart
of the Lord the very great graces of these days." (Del Portillo, ., Letter to Pope John Paul II,
AGP, APD C-891 204. Original in Italian) .
[439] Testimony of Msgr. Javier Echevarra Rodrguez, AGP, APD T-19544, p. 712.
[440] Del Portillo, ., Letter to Cesar Ortiz-Echage, AGP, APD C-900 921.

436

[441] Cf. Testimony of Msgr. Javier Echevarra Rodrguez, AGP, APD T-19544, p. 606.
[442] Del Portillo, ., Remarks at a family get-together, 21-V-1983, AGP, B.1.4 T-830 521
series.
[443] Testimony of Federico Riera-Marsa Bonmat, AGP, APD T-17577, p. 13.
[444] They are the CITE (Center for Industrial Technology and Enterprise) in Cebu, and
DualTech in Manila. Ricardo J. Cardinal Vidal, Archbishop Emeritus of Cebu, has spoken of the
"vast social impact of the apostolate of the Work in our archdiocese" (Romana, 18 (1994), p.
68).
[445] Cf. Testimony of Mara Dolores Alonso Uribarri, AGP, APD T-17853, pp. 24-25.
[446] Cf. Testimony of Msgr. Javier Echevarra Rodrguez, AGP, APD T-19544, p. 731.
[447] Cf. Testimony of Carmen Ramos Garca, AGP, ADP T-18498, p. 56.
[448] Cf. Testimony of Joaqun Alonso Pacheco, AGP, APD T-19548, pp. 157-158.
[449] Jn 15, 20.
[450] Matthew 5: 10-12.
[451] St. Augustine, De Civitate Dei, 18, 51: CSEL 402, 354 (PL 41, 614).
[452] Cf. Msgr. Javier Echevarra, Homily at Mass funeral for the soul of Msgr. lvaro del
Portillo, Rome, March 25, 1994, in Romana, 18 (1994), p. 30.
[453] For this matter, cfr. Helmut Anders, Recht auf Privatsphre, "Mnchen Merkur" 2/3-XI1985.
[454] Arbeitsgemeinschaft der ffentlich-der Bundesrepublik Deutschland rechtlichen
Rundfunkasntalten.
[455] Cf. Judgment of the Regional Court of Munich, 31-VIII-1988 (AZ 9 0 21072/84). The 13XII-1988, WDR had to recant publicly.
[456] In 1984 he wrote to them: "I want you to know that the Father is very close to each and
every one of you. I know that you work with joy, full of supernatural vision and the conviction
that God allows contradictions, as much to purify us as to savor the sweet weight of His Holy
Cross. I venture to congratulate you because, upon placing this burden on your shoulders
yourself, I think the Lord is treating you as mature souls, able to spend your lives willingly and
joyfully doing Opus Dei in the service of the Church and of souls." (Del Portillo, ., Letter 14-V84, AGP, APD C-840 514). In 1986, on the occasion of the publication of a libelous book against
the Work, Don Alvaro wrote to them again, "In the name of the Lord, launch yourselves to an
apostolate full of enthusiasm to spread the faith: make Christ known to as many who dont know
him; move consciences to experience the joy of conversion to a new life. Sow the peace and
love of Christ tirelessly in the many hearts that are waiting for a voice to touch them. Be
437

undaunted. Do not be intimidated by these self-righteous voices." (Del Portillo, ., Letter to

Cesar Ortiz-Echage, AGP, APD C-860210).
[457] Cf. Katholische Nachrichten Agentur (KNA), 25-VIII-84, with a supplement of 30-VIII-1984.
[458] Testimony of Ernst Burkhart, AGP, S-550.
[459] Cf. Ibid. The atmosphere improved after the episcopal appointment of Dr. Kng, and
gradually normalized after the beatification of the founder in 1992.
[460] Cf. Testimony of Agustn Lpez Kindler, AGP, APD T-16294, passim.
[461] For example, opposing the construction of a retreat house in Schongau (Luzern): the
various projects were objects of slanderous media campaigns that prevented their being
finished (Cf. ibid, p. 7).
[462] Msgr. Del Portillo wrote him a calm but firm letter, asking for a public apology for the
serious scandal that was caused by his interview on Swiss television later reproduced in writing.
Among other things, the Prelate of Opus Dei said, "I wish to express the deep pain your words
have caused me, which offered a completely distorted image of an institution that the Church
has repeatedly approved and that seeks to serve the Church with the utmost uprightness and
effort. (...) Your claims about Opus Dei, as they are commonly understood, are whether you
like it or not a serious and permanent scandal to many souls, if you do not rectify them
personally and clearly. This is what I ask you in the name of Christ, with sincere brotherly
affection." (Del Portillo, ., Letter to Hans Urs von Balthasar, AGP, APD C-840 622. Original in
Italian).
[463] Testimony of Antonio Surez, AGP, APD T-17766, pp. 1 and 4.
[464] Cf. Testimony of Agustn Lpez Kindler, AGP, APD T-16294, p. 42.
[465] Del Portillo, ., Letter to Agustn Lpez Kindler, AGP, APD C-900 925. Also added: "What
shall we do, my children? First, pray, making as intercessor Mary, Mother of the Church, who
how knew how to unite those early followers of his Son in the love of the Holy Spirit. Pray much
to the Virgin for the Church of God in Switzerland. In a situation like this, I see no other solution
than an urgent and trusting recourse to the Mater Ecclesiae. (...) Be calm. I know youre not
losing your good humor. And work in peace and decision to give light, although some do not
want to see."
[466] Testimony of Msgr. Joannes Matthijs Gijsen, AGP, APD T-17366, p. 2.
[467] Don Alvaro wrote to King Juan Carlos I and the Prime Minister, Felipe Gonzlez, to protest
a Spanish TV program in which the figure of Msgr. Escriva was unfairly put in a bad light. Cf.
Del Portillo, ., Letter to S.M. D. Juan Carlos I, AGP, APD C-860204-01; and Del Portillo, .,
Letter to Felipe Gonzlez Mrquez, AGP, APD C-860204-02.
[468] Cf. Del Portillo, ., Letter to Toms Gutirrez Calzada, AGP, APD C-870323.

438

[469] The Castilian text of the telegram was as follows: "The effort to impart a vision inspired by
faith into situations and cultural and social problems [,] the indefatigable endeavor for exemplary
Christian witness [,] the unmistakable love for the Church and devotion to the Holy Father: these
expose Opus Dei to the intolerable hatred of the anti-Christian forces [,] aided as often happens
in Italy by Catholic defectors emigrated to positions of economic and political power. On behalf
of all our members, we convey to Your Excellency our solidarity with you in your trial [,] asking
God for your work [the] comfort [of the] Holy Spirit "(AGP, APD D-10360).
[470] Del Portillo, ., Letter to Card. Agostino Casaroli, AGP, APD C-860 222. He explains in
detail how this attack on Opus Dei and the support of some religious to the smear campaign
came about. He also wrote the same ideas to the Prefect of the Congregation for the Doctrine of
the Faith and the Prefect of the Congregation for Bishops. Del Portillo, , Letter to Card. Joseph
Ratzinger, AGP, APD C-860224-01, and Letter to Card. Bernardin Gantin, AGP, APD C860224-02.
[471] Cf. Testimony of Msgr. Javier Echevarra Rodrguez, AGP, APD T-19544, p. 584.
[472] Del Portillo, ., Letter to Card. Joseph Ratzinger, AGP, APD C-860 310. Original in Italian.
[473] "It would be extremely useful to be made known to the Italian Prime Minister that the
Vatican looks upon the smear campaign being conducted against the Prelature with great
displeasure. Allowing an institution of the Church, a Prelature, which is under the immediate
jurisdiction of the Holy See, to be the subject of an investigation, of censure by civil authority:
wouldnt that act constitute direct interference with the Church? (...) We have reason to assume
that if the Italian government does not receive necessary support and adequate guarantees
from the Holy See, they would have a hard time responding with the necessary clarity and
firmness to questions in Parliament (and) finally stop the campaign slander against an institution
of the Church." (Del Portillo, ., Letter to Pope John Paul II, AGP, APD C-860310-03. Original in
Italian). He also wrote to Cardinal Casaroli: "Thank you once again for your phone call, on
February 28, through which you kindly communicated to me that you had talked to the Italian
Government on the inquiries made by Parliament on the occasion of the smear campaign
against Opus Dei. Allow me to send you a photocopy of a letter, dated today, I sent urgently to
the Holy Father, following the news received on this matter. Your Eminence will see that this is a
serious issue, not just for Opus Dei. I will be very grateful to your Eminence for all that can do to
defend Opus Dei against this unjust attack." (Del Portillo, ., Letter to Card. Casaroli, AGP, APD
C-860310-04. Original in Italian).
[474] The Minister was the Hon. Oscar Luigi Scalfaro, and the text of his response may be read
in the Gazzetta Ufficiale della Repubblica Italiana, Serie Generale N. 273, of November 24,
1986, or Romana, 3 (1986), pp. 295-305. Furthermore, in Romana, 2 (1986), pp. 113-116, there
are more detailed description of the facts.
[475] Del Portillo, ., Remarks at a family get-together, 8-V-1983, AGP, B.1.4 T-830 508 series.
[476] Cf. Testimony by Marlies Kucking, AGP, APD T-18376, p. 142.

439

Chapter 20: Pastoral trips

1.
2.
3.
4.
5.
6.
7.

The trips of Don Alvaro [478]

Accompanying his children in Europe
The first pastoral visit to America
Asia and Oceania
The longest catechesis: North America
In poor health
Four journeys through Africa

Ever since he founded Opus Dei, St. Josemara always felt a deep sense of spiritual fatherhood
towards his children. He took this on fully, to the point of saying that he was totally convinced
that his purpose of being on earth was only to fulfill it. [477] Likewise, the first members of the
Work also spontaneously and naturally understood that the Founder was "the Father" and so
began calling him as such, in response to the supernatural sense of sonship that God placed in
their souls.
San Josemaria lived only for his children. This was true not just in the ascetic and spiritual
aspects. He immediately sensed it if someone had some deep concerns, if one was losing
weight, if another needed to buy new clothes, what their preferences or hobbies were. And
when the law of life demanded that he had to be physically separated from them for example,
when the apostolic expansion of Opus Dei began in the different cities of Spain, and then in
Europe and other continents he felt the need and the duty to travel whenever possible, to see
for himself how they were, how they lived, and to encourage them in their apostolic zeal. And
his children, too, always looked forward with hope and joy to the days that the Father would
come to their countries.
Upon succeeding the Founder, Don Alvaro inherited this same sense of fatherhood and the
need to be with his children. His children, in turn, retained the same filial desire to be with "the
Father". Until the end of his earthly existence, and not with few sacrifices and spirit of penance,
Msgr. Del Portillo went to countries where the failthful of the Work lived, to accompany them and
to preach the Word of God.
1. The trips of Don Alvaro [478]
Before and during each trip, Don Alvaro always asked for prayers. Take for example this
paragraph of a letter of February 1, 1988: "As I make, with the Lords help, this apostolic trip to
the American continent, I write with the certainty that all the faithful of the Prelature are all united
to me in mind and heart. Let me repeat that I lean on your prayer, your sacrifice, and your work,
so that the Lord produce many spiritual fruits in all people I will meet these days. I wish only to
be an instrument of the Holy Spirit no more and no less. May it be He who put in the souls of
my sons and daughters and all those who receive Christian formation in the centers of the
Prelature desires of falling in love with Christ and of putting Him on top of all noble human tasks,
so that from there, He may attract all things to himself and reign in the hearts of men." [479]
440

He went to forty-two countries, and hundreds of thousands of

people listened to his words. These were from diverse
cultures and social status: entrepreneurs and craftsmen,
farmers, housewives, students ... [480]. Upon arriving at his
destination the first thing he did was to visit the bishop and,
where appropriate, the Nuncio, so he could greet them, ask
them of their present concerns in their territory, and thus be
guided in his pastoral priorities according to their indications.
He then include these points in his preaching and his
indications of governance. He also went to pray before the
image of the Virgin venerated in that place [481].
The typical schedule of the day included a lot of work, where
no sightseeing or time for rest was foreseen [482]. He gave
himself to his pastoral mission without reserving time and
energy for himself, with the sole purpose of bringing the light
of the Lord to the people he met, and with a love that deeply
Figure 157: Don Alvaro in 1978 before an inspired his listeners [483]. He only asked (those who made
image of Our Lady in Lugano (Switzerland). his schedule) "that they ensure the time for celebrating Mass,
He always visited a Shrine of Our Lady
moments of mental prayer in the morning and afternoon, and
wherever he went. Photo credits:
time to recite the Liturgy of the Hours (...). He also made time
opusdei.org
to read the Gospel and a spiritual book and to pray the Rosary. In these trips he also had a fixed
day for confession. All this means that, before all the activities, meetings, visits, talks, etc., (...)
he always made sure to fix the time specially dedicated to his encounter with God." [484]
His first reason for going to a place was his children. He gave them meditations and talks, he
gave them fatherly advice, he explained to them what the Founder would have done in specific
circumstances and listened with interest to what they had to tell them about their apostolic
initiatives, their small or great difficulties, the details of their day-to-day activities. He cared for
their needs, both spiritual and material. He showed a special affection for the sick. His show of
concern was even greater when he was in a country where it was very difficult to do apostolate,
for example, in places where Catholics were a minority [485].
Before meetings with large crowds, he spent some moments in prayer, asking the Holy Spirit to
be the One to act in the souls of his listeners [486]. Ordinarily, he began talking about some
aspect of Christian life that was of particular interest or relevance in the present circumstances.
He then asked everyone to ask him what they wanted. His answers were clear, simple, and
supernatural. He inspired a family atmosphere, full of spontaneity; it seemed that those who
were attending had known him all their lives, and showed no shyness speaking in public of
family, professional, or spiritual matters [487]. Imitating St. Josemara, Msgr. Del Portillo was
sure "that if only one person went to Confession, the trip was already time well spent." [488]
He announced the Gospel message in its entirety, and didnt allow the prudence of the flesh or
other reasons beyond the love of God and souls for example, wanting to appear good,
seeking gratitude, or avoiding topics which were "less popular " to influence his preaching. He
441

was both kind and demanding at once; spoke with candor and clarity on issues in which a
relativistic or materialistic outlook clashed with Christian doctrine: the quest for truth, respect for
life, marital fidelity, generosity before the arrival of children, social justice, love of chastity, early
doctrinal formation, the importance of sacramental confession, love the Mass and Liturgy care
... But he always expressed everything positively and with panache [489]. He never missed
making reference to the Roman Pontiff: he exhorted everyone to pray for the Pope and his
colleagues in the government of the Church [490].
If he received news of spiritual fruits produced after his preaching, he attributed them, with
elegance and without false humility, to the action of the Holy Spirit who alone is able to move
the hearts of men. Cardinal Herranz remembers that when they told him about the very positive
reactions, not only among his children but among the thousands of people who had come to
hear him, he always said: We must give thanks to God for the great support we have received
from Him these days; we must pray that the Lord put the increase; its the grace of God that
makes the sowing that one does in his name bear fruit. [491]
The get-togethers usually lasted about an hour, but often it was difficult to finish them on
schedule. The organizers wanted to film almost all of them, and two hundred forty-nine films are
preserved.
In addition to his numerous meetings, he always reserved some time to receive some families,
who came out of these visits very happy and touched by his paternal affection. He put a special
affection in his encounters with priests and seminarians, to whom he opened wide his priestly
heart and passed on to them his desires for self-giving for the sake of the new evangelization, of
which Pope John Paul II spoke so much about, and to disseminate sacramental life and the call
to holiness to the faithful [492].
During these trips, he also sought to
convey his love of God to people whom
he met casually: in a church, in the
street, in the airplane or airports. Thus,
while passing in Paris, he met a young
African in the Cathedral of Notre Dame.
He greeted him and struck an
affectionate conversation with the
young man. This person was touched
by the love and priestly zeal of Don
Alvaro, and so began to write him. As a
Figure 158: The African priest who Don Alvaro met in Paris and now a result of this correspondence, the
parish priest in Canada. Photo credits: Saxum: Remembering Don
young man decided to enter the
Alvaro
seminary and eventually was ordained
priest. Now, he is a pastor in Ottawa
(Canada), and in his office a photo of Don Alvaro, whom he affectionately addresses as "dad,"
is prominently displayed. [493]

442

Alvaro Cunhal was national secretary of the Portuguese Communist Party between 1961 and
1992. After the so-called Carnation Revolution in 1974, he held a ministerial portfolio until 1976.
Those were hard times when, according to Pilar Urbano, "there were a lot of searches in and
confiscations from several centers of Opus Dei in that country." [494] Years later, during a trip to
Portugal, Don Alvaro came across him at the Lisbon airport and, "with a very spontaneous
gesture so distinctive of him, he went straight to greet Cunhal, while saying : I wanted to greet
you because you are my namesake, and I wanted to say that I pray for you with affection. That
man was certainly surprised, but he warmly thanked Don Alvaro." [495]
2. Accompanying his children in Europe
Since 1976, Don Alvaro was traveling the roads of Europe to accompany his children. In 1978
he traveled to Switzerland, Portugal, Spain, Austria, Germany, Belgium, Holland and France; in
1979, in Austria, Germany and Switzerland. Of course, in the past, he had gone to these
countries only to accompany St. Josemaria, but now he went there as the Father. It was also in
1979 that he visited Poland for the first time. In 1980, he went to some these countries once
more, as well as to Great Britain and Ireland. He began 1981 with a trip to Milan, and then
visited the countries of he had gone to in previous years. Between 1982-1985 he followed
almost the same itinerary, with some additions, such as a visit to Scandinavia in 1983, and the
trans-Atlantic trip to America that year, which will be elaborated on in another section.
From January 16 to 21 1986 he went through Austria, Denmark
and Sweden. In Stockholm, he visited the Bishop, Msgr.
Hubertus Brandenburg, who was always grateful for the help
given by members of Opus Dei in his diocese [496]. From May 5
to 10, he traveled to Austria, Germany and Switzerland. In
August and September, he made another long trip passing by
Austria, Sweden, Holland, Belgium, France, Germany and
Switzerland. From September 2 to 5 thousands listened to him in
Milan; and from November 19 to 25 in Madrid. On December 5
he went to Portugal: first to Fatima to meet with the Bishop of the
diocese and a large group of priests; and then on to Lisbon
where he spoke to thousands of faithful. [497]
In 1987, in addition to an extensive tour of Asia and Oceania, he
visited once more some of the already mentioned European
Figure 159: Don Alvaro visiting a sick countries. In the first week of August he went to Pamplona
child in the University Clinic of the
(Spain) to have a thorough medical examination at the Hospital
University of Navarre. Photo credits:
of the University of Navarra. He took that occasion to develop a
opusdei.org
particular apostolate, which had always been close to his heart
and helped to strengthen him in his priestly work: visiting the sick. Msgr. Alonso recalls the
fervor he put into this task, which he never missed every time he went to that city. "Hardly had
we arrived than he would ask the Director of the hospital for a list of the sick people that he
could visit. He would also ask about the seriousness of illness or other details. (...) Almost

443

always he wanted to go where children with the most serious sickness were, so he could also
comfort the parents of these poor creatures." [498]
The following year was marked, above all, by his trip to North America, which lasted for two
months. Furthermore, from August 27 to September 11, he made a trip that brought him to
Paris, Brussels, Amsterdam, Cologne, Zurich and Urio (Italy); and, in winter, he returned to
Scandinavia, because he wanted to help them prepare for the papal visit to Sweden. The
following words, which he spoke during during a get-together in Stockholm, indicate one of the
main topics of his preaching: "The coming visit of the Vicar of Christ is a great opportunity for
interior renewal (...). Get as many Catholics to go to confession so they can better understand
the message of the Pope. But, you will say, here there is hardly anyone who goes to confession.
Try to encoourage them, feeling yourselves responsible as well for their salvation." [499]
3. The first pastoral visit to the American continent
In 1983, having obtained the "special intention," Msgr. Del
Portillo left for the American continent to thank the Virgin of
Guadalupe's intercession for the Church and for the Work.
As early as May 12, 1979 he had already affirmed that once
Opus Dei was erected Prelature, he would go to Mexico to
give thanks to the Virgin, in memory of the novena prayer
that St. Josemara had done in 1970 [500]. As soon as he
could, he fulfilled this resolution.
The trip began on April 25. Don Alvaro was accompanied by
Msgr. Echevarra and Msgr. Alonso. The first part of the trip
was Canada, where he remained less than forty-eight hours,
but held some get-togethers in Montreal which were a real
catechesis. In these he encouraged his children to spread
the fire of God's love for that vast country [501].
He stayed in Mexico for almost a month: from April 27 to May
23. The novena of thanksgiving to the Virgin began on April
Figure 160: Before the image of Our Lady
29 [502]. He referred to it as an act of thanksgiving which, he
of Guadalupe. Photo credits: opusdei.org
explained, "will never end." [503] He went to pray in the
Basilica of Guadalupe for nine consecutive days. He would
remain each time in prayer for an hour at least, trying to shut out the noise prevailing in the
church, inevitably made by the influx of thousands of devotees who came to pay homage as
well to the Mother of God [504].
Msgr. Del Portillo confided to those who accompanied him some details of how he was raising
his prayer to Mary in those days. "On the first day he told the Virgin that he appeared before her
with hands empty of his own merits, but hands filled with the desires for holiness of the faithful
of Opus Dei. He begged her for the fidelity of all his children. He also said that he had been
repeating many time: "Cor Mariae dulcissimum, iter serva tutum" so that the Virgin through her

444

maternal and powerful intercession would remove the obstacles along the path that the Lord
had made for the Work." [505]
On May 6, the second to the last day of the Novena, the abbot of the Basilica took the detail of
inviting him, late in the afternoon, to pass through the small chapel where the image of the
Virgin was kept so that he could kiss the glass which protected the miraculous cloth. Don Alvaro
was touched. He and those who were with him prayed a part of the Rosary as well as the Litany
of Loreto, and at the end, he went to kiss the image. He kissed the feet and hands of Our Lady,
but said that he considered himself unworthy to kiss her face. Msgr. Echevarra pointed out to
him that she is our mother, and so Msgr. Del Portillo then dared to kiss the cheeks of the Virgin.
Those who accompanied him did the same. [506]
He remained in Mexico City until
May 9, and had numerous gettogethers with thousands of people.
He also received many visits from
families. As well, he visited the
centers where apostolic work was
done and his sick children.
Afterwards he spent two days in
Jonacatepec, near Cuernavaca, in
the state of Morelos, where the
conference center of Montefalco is
found and various educational
institutions run by faithful of Opus
Dei, such as, among others, a
school for farmers and another for
boys and girls in the area.

Figure 161: Don Alvaro met with many families during his visits. Photo
credits: opusdei.org

On May 11 he went to Monterrey. He arrived with a fever, perhaps the result of accumulated
fatigue, but that did not stop him from having a long get-together with diocesan priests and a
get-together with a large audience in the Nova Theatre. He also went to the shrine of Our Lady
of the Oak, to gain the jubilee indulgence [507]. In Guadalajara he had several get-togethers at
the Universidad Panamericana. In the conference center of Jaltepec he met with priests,
families, and young people, and he wanted to gain as well the jubilee indulgence at the Basilica
of Our Lady of Zapopan [508].
Upon returning to Meixco City on May 18 he went on to Toshi, a nearby village, inhabited mostly
by the indigenous tribes of the Mazahua and Otomi. He had very much wanted to visit this small
place, in the Diocese of Toluca, because since 1960 the faithful of Opus Dei had been carrying
out social initiatives here, such as health care and Christian education for women and men. He
wanted everyone there to feel accompanied by his prayer and love. Thousands of peasants
came, and he was touched by the love of God that shone through in their simplicity.

445

He also found time to have get-togethers with priests from five dioceses, where the Bishop of
Toluca and the Vicar General of San Luis Potos were present. Among other things, he
suggested the following. "The best service we can give to the Church is to ensure the continuity
of the priesthood. For this to happen, they must see you happy, joyful in your ministry. May they
see your piety as you genuflect reverently before the Blessed Sacrament saying an aspiration in
your heart. May they see you, if possible, going to confession in the confessional, so that they
realize that priests also need God's forgiveness. Preach by example, with your joy, with the
piety with which you administer the sacraments." [509]
May 22, his last day in Mexico, happened to be the
Solemnity of Pentecost. On that day he had a get-together
with more than eight thousand people, where emotional
farewell words were heard and gratitude. Don Alvaro said:
"For a priest who loves God and all priests love God
contact with souls is the greatest joy imaginable. To be
able to speak to as many people I am not doing any
other thing, as I learned from our Founder and moreover
in this blessed Mexico where the faith is preserved so well
... Indeed, the non fecit taliter omni nationi43, which is
written very close to the image of the Virgin of Guadalupe,
is very much true." [510]

Figure 162: Don Alvaro makes the sign of the

cross on a baby's forehead during his visit to
Mexico. Photo credits: opusdei.org

Late in the afternoon he went to say goodbye to the Virgin

of Guadalupe. He did his prayer aloud, with words
enflamed by his love for the Mother of God. The next day,
he flew to Guatemala, where he would remain only twenty
hours, but he wanted to see faithful of Opus Dei in that city
and those from other parts of the country. He also went to
pray in the Basilica of Our Lady of the Rosary.

One of the reasons for the trip to the Americas was to visit
his children from Colombia since, in 1974, St. Josemara had planned to spend several days in
the country, but fell ill and had to cancel his visit. Don Alvaro came to Bogota on May 24. He
visited the shrine of Our Lady of Chiquinquir, greeted Cardinal Muoz Duque, Archbishop of
Bogot, and spoke to thousands of people. It was a Jubilee Year, and he talked a lot of
conversion and the Sacrament of Penance [511].
As in other previous occasions, he went to a convent of cloistered nuns, to talk to them. In that
meeting he explained: "We in Opus Dei also have a contemplative spirit, but in the midst of the
world, where we discover (....) that divine something that is hidden in all the good things in life.
In all honest tasks we can find the Lord, and we constantly seek to bring God to souls and souls
to God. For this we rely on the support of many communities of cloistered nuns some five
hundred from around the world (...) who offer for us some of their prayer and mortification, that
we may become good and faithful servants." [512]
43

Latin for: he has not done so much for any nation.

446

On the May 31 he went to Medellin, where he prayed in the Cathedral and met with the
Archbishop Lopez Trujillo [513]. On the morning of June 2 he said goodbye to his children on
his way to New York, where he remained until June 6. There, among other topics, he spoke at
length about the sanctification of married and encouraged people to do an extensive work of
evangelization, with the awareness that the United States exerts a great influence for better or
for worse in many other countries. He prayed at St. Patrick's Cathedral and the Shrine of Mary
Help of Christians in Haverstraw, and visited Cardinal Cooke. [514]
He returned to Europe through Paris, where he stopped for two days. He went to the Rue du
Bac, to pray at the Church of the Miraculous Medal, though he already been there before, to
thank the Virgin once again for help during process of finding the juridical solution to the Work.
On June 8 he was back in Rome [515]. It had been a long journey of forty-five days, with over a
hundred pastoral encounters [516] to publics of different sizes which bore countless spiritual
fruits: conversions, decisions to live the Christian life more generously, resolutions to improve
ones spiritual life... [517]. It was an intense pace for a person of his age and, even more, his
health, which at that time was not good at all.
4. Asia and Oceania
In early 1987, a year John Paul II had
proclaimed a Marian Year for the whole
Church, Don Alvaro undertook another
long trip. It began on January 10 in
Singapore, and continued in Australia
(January 13-21), the Philippines
(January 21 to February 1), Hong Kong
(until February 6), Korea (February 811) and Japan (February 12-23).
In Singapore he met with hundreds of
people, many of them non-Catholic
[518]. Afterwards, he flew to Australia
and went to visit the spot near Sydney where a retreat house and spiritual formation center
would be built. In 2008 Pope Benedict XVI would stay there during his stay on the occasion of
World Youth Day in Sydney. [519]
Figure 163: Don Alvaro was warmly welcomed by Jaime Card. Sin of the
Archdiocese of Manila (middle). Photo credits: Philippine Daily Inquirer

As a result of his encouragement for people to bring the apostolate across Australia and
throughout Oceania, soon Opus Dei centers were later erected in Melbourne, Tasmania and, in
December 1988, New Zealand [520].
In Manila so many Filipinos wanted to see and hear him that it was necessary to organize,
among many other gatherings, four large get-togethers at the Philippine International
Convention Center [521]. The Archbishop, Cardinal Sin, offered a tribute dinner, which was
attended by ecclesiastical and civil authorities. As part of the program there were speeches,

447

songs and tokens of grateful appreciation for the efforts that the faithful of Opus Dei were doing
in the archipelago, in service to the Church and society. [522]
During a meeting with diocesan priests and
seminarians in Cebu, he spoke about the
centrality of the Eucharist and zeal for
promoting vocations [523]. He also
reminded them that "theological activity
serves the Magisterium. Theologians are
free to develop their own thinking, but
should not depart from the secure
foundation of Scripture and Tradition,
authentically interpreted by the Magisterium.
Thus, strongly supported by these
foundations, they can move forward and
offer the Church the opportunity to declare
its opinions on new aspects of dogma."
[524]

Figure 164: Robert and Vic sing to Don Alvaro during his visit to
his sons in Sugbu Study Center (Cebu) where he also met with
diocesan priests the day before. Photo credits: Catechesis in Asia

On the day before he left the Philippines, in

a conversation with supernumeraries and cooperators of Opus Dei, he said: "My children, I have
seen great wealth and great poverty, as with almost all countries. (...) We love everyone, we
work with people in all classes of society, the rich and the poor. But feel the same need to save
their soul. That is the real need for everyone, and Opus Dei works to facilitate the way to
heaven for everyone. But its also necessary to help people in the material aspect. (...) It would
be interesting to launch two social works, one for men and one for women. Its worthwhile
entrusting these intentions to the Lord. He will help. I'm adding more weight on your shoulders,
but God knows best and pays well. We cannot give him lessons in generosity, because he is
more generous than us "[525].
He next went to Hong Kong, thrilled at being now at the gates of China. In the auditorium of the
French School he had a get-together with people of twenty nationalities, many of them nonChristians. It was a long conversation, full of questions, in which he urged Catholics to bear
witness to their faith. He spoke of respect for freedom of conscience, which must be combined
with the desire to proclaim the Gospel. Some decided to learn more about Catholic doctrine, in
view of their possible conversion [526]. He prayed a lot for the Church in China and for the light
of Christ to shine throughout that huge country. In Macao, where he visited the Marian shrine at
the Penha Hill, he had a cordial meeting with the Bishop, Msgr. Rodrigues da Costa, who asked
him to start regular activities of Opus Dei in his diocese. It would be possible to do that two
years later, in 1989. [527]

448

He then went to Canton, invited by the president of Guangzhou

University, because some Italian faithful of Opus Dei and their
colleagues, ran an NGO for university cooperation. In
collaboration with the Italian Government, they were building a
Faculty of Engineering Maintenance and a university residence
in that city [528]. He could celebrate Mass on Chinese soil, in
the hotel room where he stayed: he was greatly thrilled. [529]
He also prayed in the Cathedral of Shi Shi, dedicated to the
Sacred Heart of Jesus.
The principal and other teachers of Guangzhou University
(University of Sun Yatsen) invited him to eat with them, and
showed him the faculty and residence building newly buil.
Bishop Echevarra, who was present, remember that at lunch,
and during the visit, the political commissar of the Communist
Party was present. The latters presence did not at all affect the
sincere and priestly conversation of the Prelate of Opus Dei:
Figure 165: Part of the text reads,
"With all affection, I've remembered "With a lot of respect for their feelings, he spoke to them of the
you in the Holy Mass celebrated in this truths of the Catholic faith, telling them it was all a matter of
Chinese city..." Photo credits:
behaving coherently. He said the clergyman suit he was
opusdei.org
wearing was his manner of expressing another act of faith in
the Catholic religion." [530] He obtained the approval of an agreement that would allow students
who wanted to know more about Christian doctrine through these cooperative efforts to receive
some instruction. [531]
Years later the Archbishop Emeritus of Taipei, Archbishop Stanislaus Lo-Kuang, recalled Don
Alvaro's visit to Taiwan. "I invited him to lunch at Fujen University. (...) He was very sincere, very
humble, extremely transparent and simple. There was no trace of arrogance in him or
affectation. He had a great zeal (...). He understood our difficulties and showed an immense
love." [532]
From Taiwan, he went to Korea where there was still no center of Opus Dei. However there
were already some spiritual formation activities organized by various persons traveling from
Manila. In Seoul (the capital of South Korea), aside from speaking with various ecclesiastical
authorities, he had a get-together with a group of people interested in learning more about the
Prelature [533]. He was visibly moved during his visits to the Cathedral because he always saw
many faithful in prayer, and most of them were young. [534] He went to the Diocese of Suwon,
having been invited by its bishop, Msgr. Angelo Kim. On February 10 he went to the Shrine of
the Korean Martyrs of Choltusan [535]. On the 12th he was brought near the border with North
Korea, where he led a prayer asking for peace and the unity of these nations. [536]
The last leg of the trip was Japan. Don Alvaro had a particular affection for this country. In 1986,
during a family get-together, he confided to several Japanese faithful of Opus Dei: "You know
the trick that our Founder used to do, and which I have imitated since. He would receive daily a
lot of letters; he would open all and leave them in a heap, for him to read afterwards. But if he
449

saw one from Japan, he wouldnt put it with the heap. He would put it aside and continued
opening the rest. Then finally, he would read first the ones from Japan. I continue doing the
same. Because you are further away, you need more prayer and affection." [537] Msgr.
Echevarra states that he remembered that many years ago the possibility of doing apostolic
work in that land had crossed his mind." [538] He remembered well his efforts to study
Japanese in 1935, and especially during the years of the Spanish civil war.
He arrived in Osaka on February 12 and on the 14th he had a fairly large get-together in the
Yamamura Center. It was a profound catechesis on the Catholic faith; earlier he had been
advised that many of those present were not Christians. [539]
In Nagasaki he was moved to hear
the stories of the first
evangelization. He went to the
intercession of the Japanese
martyrs, who gave their lives as
witnesses to the faith, so that the
teachings of Jesus Christ may
deepen in every corner of the
country. He also met with the
Archbishop of the Diocese, who
welcomed him with affection: they
exchanged views on how to extend
the apostolic work. [540]
He made a brief pilgrimage to the
Virgin of the Finding of the Martyrs,
in the Church of Oura. He went to
two schools: Nagasaki Seido Shogakko and Mikawadai. There he spent a lot of time with
teachers, students, and their families. In the auditorium of Mihara Academie he gave a teaching
catechesis on the Catholic faith, since more than half of the attendees were not Christian.
Figure 166: Don Alvaro was greeted by Japanese students in his visit to one
of the schools run by members of Opus Dei. Photo credits: opusdei.org

In Kyoto and Ashiya he administered Baptism, Confirmation and the Eucharist to an employee
of the residence in which he stayed. [541]. His priestly heart went out to the people he met in
the Land of theRrising Sun, many of whom were not Christians, but had a desire to find God. On
Monday, February 23, he returned to Rome.
His words during this trip through Asia and Oceania were recorded in over eighty pastoral
activities: talks about faith, talks of Christian formation, homilies. [542] He returned happy with
those thirty-five days in the Far East, especially the apostolic perspectives he had seen [543]. In
a letter to the faithful of the Prelature of Chinese origin, he wrote: "The Lord has richly blessed
my trip to the Far East, a reward for the prayer of everyone in the Work. A wonderful apostolic
panorama has been opened in all those countries of Oceania and Asia: how many millions of
souls await us!" [544]

450

5. His longest catechesis: North America

Don Alvaros pastoral visit to North America in 1988 was the longest and perhaps the most tiring
among all his trips. He went first to New York (January 17-19), then to Puerto Rico (January 1924), Florida and Texas (January 24-29). Later he went to Mexico (January 29 to February 2)
and returned to the United States, staying there until February 27. Finally, he went to Canada
(February 27 to March 7). He spent nearly two months of busy activity: there are more than two
hundred forty notes kept of his homilies, meditations, talks, get-togethers, etc.
He made this trip in response to the Pope's call to the new evangelization of Western
civilization. In broad strokes, the topics that were discussed in those days were the
sanctification of ordinary work, consistency between ones faith and conduct as a disciple of
Christ, the defense of life from conception to natural death, marital fidelity, generosity of the
spouses to receive the children that God wanted to send them, and the universality of Christian
charity in the face of discrimination from race, class, or ideology. He also talked about the moral
teaching of the Church, with special reference to the beauty of the virtue of holy purity. Given
the variety of faiths and beliefs that exist in North America, he naturally made references to
interreligious dialogue, especially the unity of Christians.
On January 25, he was in Boca Raton (Florida), and taking his cue from the feast of the day, the
Conversion of St. Paul, he explained that "the Lord wants his collaborators to apply the merits of
Redemption in the course of history. For this task he calls all Christians, and to some he gives
special lights, like Saul of Tarsus, to be an apostle of apostles. Among those chosen, many of
them are here and many other people are waiting for you to give them a helping hand, a voice
to tell them in the name of God: be baptized! Be converted! Change your way of life!" [545]
In Houston (Texas), during a
get-together at the Texas
Medical Center, he used a
graphic image to describe
the seriousness of the
Christian commitment: "We
cannot be part-time
Christians, but rather fulltime. We can not be
weekend Christians, who
spend half an hour to hear
Mass on Saturday afternoon
Figure 167: Don Alvaro speaking to a crowd in a get-together in Houston, Texas.
Photo credits: Rome Reports
or Sunday, and do nothing
more. This is compliance to
a precept, but we are asked for much more. God our Creator, Lord, and Love has the right
to expect a greater commitment from us." [546]
The original schedule of the trip had not included visiting Mexico; but an American son of his
suggested that from Texas he could "get close" to the Virgin of Guadalupe and pray there.
Msgr. Del Portillo liked that proposal, and changed his plans. Back in Mexico, he went to pray
451

daily at the Shrine of Our Lady of Guadalupe. His visits extended up to two hours and were
spent in prayer, as well as reciting the Rosary. He found time for a general get-together which
was attended by more than twenty thousand people [547]. On February 2, the last day of his
stay, he went to the Shrine to say goodbye to Our Lady and this time too, as in 1983, many
people accompanied him. He spent quite some time in the chapel of the Virgin before leaving.
That same night, he arrived at Los Angeles. The next day he went to the church of Our Lady of
the Angels, in Old Mission, a city named after the mission that first arrived there. He talked to
God aloud, praising and thanking Him for the gift of the Eucharist, and he recited the aspiration
Regnare Christum volumus (We want Christ to reign), which years later he would adopt as his
episcopal motto. He asked the Lord for many apostolic fruits in California: "Regnare Christum
volumus! Father, Son, and Holy Spirit, we want the kingdom of Christ on earth to be a reality.
And to achieve this re-evangelization of the world, we ask that You especially bless the work of
Opus Dei in California. Let many souls from here fall in love with you, souls capable of
spreading the divine fire of your love to many others around the world." [548]
On February 4, after going to pray at the "San Fernando Mission" he had a chat with people
from various California cities, where he spoke strongly about openness to life. "Love your
children very much! Do not block the sources of life! It is not true that children are a burden!
What is unfortunately true is that many, to prevent having children, do not care that they are
sinning. Everyone knows this even though they do not recognize it. (...) I ask you to spread
everywhere the true doctrine of the Church that it is unlawful to block the sources of life and to
use contraception, and that God has designed you in such a way that the more children you
have, the bigger your heart grows." [549]
Afterward he then went to Chicago, Milwaukee, and St. Louis. Everywhere he stressed Christian
moral teaching, particularly the evil of abortion and the beauty of chastity. In Chicago he was
touched by the short narration of a university professor who explained that he was of Jewish
origin and had been baptized the previous weekend in New York. He had just asked for
admission to the Prelature, adding that he was proud of his Jewish ancestry. Bishop del Portillo
reminded him of what St. Josemaria used to say: that the first love of his life was Jewish, Jesus;
and the second was Jewish as well, Mary [550]. He found the time to go to Midtown, a center of
formation for boys from the suburbs. There he had a conversation with the promoters of the
various apostolic initiatives carried out in the Midwest United States.
After two days in Washington, he then went to New York on February 18, and from there
proceeded to Boston. Upon arriving he went to pray at the tomb of Fr. Joseph Mzquiz, who
had been ordained with him in 1944, and was the first priest of Opus Dei who went to the United
States. The testimony written by Cardinal Law, after Don Alvaro visited him is worth mentioning.
"When I was in his presence, I knew I was in the company of a saint. The kindness and
seriousness that characterized him, were the result of a peace that comes from living day by
day as faithful child of God and brother of our Lord Jesus Christ." [551] Don Alvaro also went to
the St. John of God Hospital in Brighton, where a woman of Opus Dei in irreversible coma had
been confined for eight years. As they told him that she occasionally opened her eyes and

452

seemed to hear, Don Alvaro addressed her some words that deeply touched her parents, who
were present. [552]
In Canada he visited Montreal, Quebec, Ottawa and Toronto. Among other issues, he talked
about differences between religious relativism and respect for freedom of conscience, mental
prayer and frequent reception of the sacraments, social justice, etc. In all cities where he went,
he was greeted with warmth and friendliness by the ecclesiastical authorities, as for instance the
Archbishop of Montreal, Msgr. Grgoire; Cardinal Lger; Msgr. Tourcotte, then Auxiliary Bishop
of the Canadian capital; and the Archbishop of Quebec, Cardinal Vachon, Primate of Canada.
He also got to talk to priests from various dioceses such as Montreal, Quebec, Halifax, and
Ottawa.
He arrived in Quebec on March 2, and the mayor threw a welcome reception for him at the City
Hall. Afterwards, in Toronto, he would have a get-together in the "Brul Room" in a famous
building called The Old Moll. Aside from people in the city, families from Vancouver, Edmonton,
Winnipeg, and other cities were also present. [553]
From there he moved to Pittsburgh in the United States, where he held a catechesis in (the
building of) the Pittsburgh Athletic Association. Bishop Donald William Wuerl of Pittsburgh
recalls that incident. "I was very impressed by his humility, his kindness, his dedication to the
Church and his union with the Vicar of Christ. He had a very lofty view of the role of bishops in
the Church and the need for all of us to focus our attention on the inexhaustible spiritual reality
constituted by the mystery of Christ that acts in our life "[554].
Finally he returned to New York, where he visited Cardinal O'Connor and met with many
families. On March 11, which was his birthday, he celebrated Mass in the center of the Regional
Advisory Opus Dei. Later on he participated in a solemn benediction at the center of the
Regional Commission, where they sang a Te Deum in thanksgiving for the fruits of the trip. [555]
In the afternoon he returned to Rome after having spent fifty-four days traveling throughout
North America. During this trip he had written to his children the following lines. "During these
weeks of traveling catechesis, I have renewed and intensified my thanksgiving to God for the
the great sowing of holiness that He is performing in many people, using the apostolic activity of
the faithful of the Prelature. I thought of you, my daughters and sons, and I prayed fervently that
we keep on desiring to do the Work of God." [556]
6. In poor health
It would amaze anyone to realize that all these intense activities were undertaken not by a
healthy young man, but by an elderly person nearly seventy-four years old in relatively poor
health.
In addition to episodic ailments which were more or less serious, Msgr. Del Portillo was
suffering from various chronic diseases. First, he had arterial hypertension "with rather elevated
high pressure that was beginning to affect some organs: left ventricular hypertrophy, the base of
the eye, etc. [557] (...) Together with hypertension, he had a dyslipidemia probably of genetic
origin resulting to a moderate elevation of the total cholesterol. And thirdly, he had lumbar
453

spondylosis having variable clinical manifestations which would accompany him for the rest of
his life. Accompanying these challenges to his health, which manifested in these years
especially through headaches and back pains, were episodic infections in the mouth, pharynx,
bronchi and prostate." [558]
In September 1977, "his hypertension already showed some clinical effects on the heart such
as dyspnea when exerting moderate efforts and irregular heartbeats. The stress test (performed
in the office of Dr. Leopoldo Martinez Osorio) showed right from the first minutes of exertion the
occurrence of high BP [blood pressure]." [559]
The most serious of the clinical picture was the cardio-circulatory aspect. Hypertension was was
nearly impossible to cure; thus, he was in constant risk of atrial fibrillation, which aggravated his
dyspnea and fatigue, and could trigger an acute pulmonary edema at some point. In fact, in May
1979 he suffered the first crisis from atrial fibrillation [560].
Nevertheless, Don Alvaro continued surrendering himself to his task, even when he felt severe
headaches or other discomfort. [561] The doctors attending to him have said they "found it
particularly striking that all these diseases did not prevent from living a normal life and
undertaking very intense activity." [562] Dr. Prieto affirmed that there was one occasion that Don
Alvaro held get-togethers while suffering from symptoms of heart failure. [563]
His cardio-circulatory predicament worsened in late 1984, during the Christmas holidays. He felt
severe headaches, accompanied an alarming increase in blood pressure, and was diagnosed
with a severe stenosis of the renal artery. He had to go to Pamplona to undergo an angioplasty.
[564]
The operation, performed at the Clinic of the University of Navarra, was successful. However,
as explained by his doctor at the time, "the exacerbation of his hypertension by the stenotic
lesion of the renal artery and its treatment by angioplasty, was an important turning point in the
devolution of the health of Don Alvaro. Despite the success of the intervention, renal function
was not improved sufficiently, and from that time his health began to decline even more. The
hypertensive heart disease, which had been evident for some time, evolved progressively
towards heart failure. Nevertheless, Don Alvaro continued to work, and his lifestyle was as if he
were a normal young person." [565]
What made a very strong impression on the doctors who treated him, as well as those who dealt
with him during the time that his health was in a very precarious situation, was the peace and
tranquility that he manifested in the midst of his sickness. [566] "He accepted the physical pain
or discomfort that came with his sickness with joy and good humor, without uttering any
complaint. During medical check-ups, procedures or otherwise annoying treatments, he always
put on a good face. Sometimes it was hard to tell if something hurt, as he had a permanent
smile for the doctors or nurses who were attending to him. (...) For us his abandonment in the
hands of God in all matters relating to his health was striking. He wanted to be well so that he
could continue working, but at the same time, he completely accepted his limitations and
discomfort. Sometimes those of us doctors who were attending to him more directly could not

454

hide a certain restlessness and impatience. With a serene smile he made us see that his health,
like everything else, was in the hands of God." [567]
He strictly followed the medical instructions he received (medication, severe diet, exercise, etc.)
[568], and, since he was well attended from the medical point of view [569], one can imagine
how many these were. But, nevertheless, in the following years there were more episodes of
pulmonary edema and atrial fibrillation. Msgr. Del Portillo knew that one of these cardiocirculatory attacks, though appearing only occasionally, could mean his last day. On the day he
turned 70, he said: "I will live for as long that the Lord wants. We are in God's hands. I learned
from our Father to have this last thought (at the end of) every day: Lord, trusting in your divine
mercy, in your patience; trusting in the merits of Jesus Christ and of the Holy Virgin, all Saints,
and our Father, by your grace I accept death when you want, how you want, and wherever you
want. If it is your will, right now. I say this daily, and I add: but better if you leave me a little time
as spatium verae poenitentiae, so I can repent well for all my sins and love much, much,
because love erases the multitude of sins." [570]
Along this line of identification with the Will of God, on December 31, 1987 he said with a sense
of humor, "Now I have become less generous. Instead of repeating when you want, how you
want, wherever you want, if you want right now, I ask: Lord, grant me a good death, which I
accept even now, when you want, how you want and wherever you want. But a good death."
[571]
7. Four journeys through Africa

Figure 168: With a family in Kenya. Photo credits: opusdei.org

It was with these health limitations, which

became increasingly acute, that he
undertook his last catechesis: five countries
in Africa, in 1989. This trip particularly filled
him with enthusiasm. He wrote to his sons:
"As you receive these lines, I'll be doing
God-willing my first trip to Africa, the
continent that our beloved Founder was
unable to visit during his life on earth,
though wanted to so much. As I have asked
during other trips, pray as one for the
spiritual fruits of these days I'll spend in
Kenya. Regina africae, ora pro nobis!" [572]

To make it more bearable from the physical point of view, the catechesis in Africa was divided
into four stages, and each time he returned to Rome. In total, he stayed in Africa for thirty-four
days, traveling to Kenya, Congo (now Zaire), Cameroon, Ivory Coast, and Nigeria. Notes of his
words in one hundred forty six meetings and encounters are preserved.
From April 1 to 10, 1989, Msgr. Del Portillo stayed in Kenya, the first African country in which
Opus Dei began apostolic work in 1958. As always, his visit began with a visit to Our Lady, the
local Ordinary at that time, the Archbishop of Nairobi was Cardinal Otunga [573] and the
455

Apostolic Nuncio. His biggest get-togethers were held at the Kenyatta International Conference
Center, and participants poured on him all their affection, according to native customs: they
offered food typical of the place, and they named him Elder, a title corresponding to the head of
the family who is treated with utmost respect. In the first get-together, they gave him the
symbols of this dignity: a shield, a spear, the baton (the flywhisk, which was proper to one who
had to pave the way for others), and a ram. It was in this family atmosphere that was created
that his catechetical get-togethers took shape. [574]
He particularly liked a Kikuyu proverb, which he repeated several times: "No mountain is difficult
to climb when one has a friend at the top." He applied it to the Christian life. "At the top of the
mountain we have Christ, who is the Son of God. (...) Therefore, there is no difficulty we cannot
overcome, no obstacle we cannot conquer, because Jesus is with us." [575]
He also made use of another
expression, popular in Kenya,
which is used to mean a task
done in common, in which every
one should work: Harambee! He
used it to explain the
communion of saints. "There is
another spiritual harambee,
which is wonderful, and which
contributes to the good of
society, if we do things for the
love of God, (...): its called the
Communion of Saints. The
Communion of Saints is not
Figure 169: Ilomba Rural Center in Ivory Coast, one of the beneficiaries of
Harambee. It provides medical care to 4,800 people and helps alleviate
only made up of saints,
malnutrition in the area. Photo credits: Harambee for Africa YouTube channel
because everyone on earth is a
sinner, but rather (also) by
people who want to be faithful to God our Lord, and strive to be so." [576]
The second African trip was from August 22 to 30, involving Congo (now Zaire) and Cameroon.
His preaching focused on the social situation in Zaire at the time. He commented on a verse of
Isaiah which says: Discite benefacere [577] ("Learn to do good"). He explained the importance
of contributing to the progress of ones country and doing so not for personal ambition but rather
for love of God. However, he explained, one can only contribute to the countrys progress if he
or she had the necessary skills to do competent work filled with a Christian spirit. He thus
emphasized the need to commit oneself to the worthwhile goal of acquiring these skills and
deepening ones Christian formation.
One of the bishops with whom Don Alvaro spoke then mentioned the difficulties people suffered
for lack of a good hospital in Kinshasa, and asked for help [578]. Don Alvaro replied that he
would do everything in his power to help, while respecting the freedom that the faithful of Opus
Dei had in doing their professional work, something they share with all ordinary Catholics. He
456

mentioned the matter to several doctors, who took great interest in that suggestion [579]. Don
Alvaros suggestion gave birth to the Monkole Clinic, currently one of the most popular city
hospitals in Zaire because of the high-level of medical professionalism and service they provide
for mothers and poor children.
Monkoles progress was gradual but
constant. In July 1997, less that 10
years after Don Alvaros visit, Monkole
already had 26 beds and an incipient
surgical department. In 2005, they
launched a program for prevention and
education in HIV / AIDS, malaria and
tuberculosis, three diseases that have
always contributed to a low lifeexpectancy rate in the country. In 2006,
they began the program for neonatal
testing for hemoglobin. In 2007 they
began construction of the Mother and
Figure 170: The Monkole Clinics latest project is to ask retired doctors
Child Hospital Center, which would
and other medical professionals to move there to contribute their
professional know-how to the hospital. In the picture are Spanish
have 160 beds. On May 1, 2009, the
doctors Ines (ne Dorronsoro) and Ramon Diaz who are now studying
Surgical and Consultations Center
how to set up a much-needed laboratory there, doing fundraising, and
opened. In 2012, Monkole already had
planning to eventually move to Africa. Photo credits:
josemariaescrive.info
clinics in several districts of the city that
made it easier to provide medical
consultations in more places in the city. It also had a School of Nursing (ISSI, Institut Suprieur
en Sciences Infirmires) associated with the hospital, with a professional preparation
comparable to that of Europe.
When Don Alvaro went to Cameroon, the apostolic activity of the Prelature had been barely a
year old. He made reference to this fact in a homily he gave in the Mass he celebrated the day
after his arrival in Yaound. "My children, you are just beginning. You are the seed sown by the
Lord that have to disappear in the soil of this land so that many souls who love him may spring
forth. Dream and your dreams will fall short. The plant is already beginning to sprout and will
continue to grow. (...) Will there be difficulties? Yes, inevitably: God always blesses with the
Cross. But together with the difficulties, personal or collective, we will have the grace of God to
overcome them and to shout with joy: Lord, here I am, for you called me!" [580]
On the last day of his stay, before leaving for Douala and from there sail to Rome, he wrote a
letter to Msgr. Zoa, Archbishop of Yaound, who in those days was not in the capital. However,
they managed to greet each other at the airport upon the latters return. Their short conversation
manifested the affection of one for the other. [581]
After a few months, it was the turn of Ivory Coast where apostolic work had begun in 1980. Don
Alvaro stayed there from October 14 to 19. Upon arrival in Abidjan, he went to pray at the
cemetery where the first deceased member of the Work from Ivory Coast was buried. [582].
457

Immediately, he had a general get-together in the conference building of Hotel Ivoire. The
atmosphere was festive, and the program included ancestral dances, accompanied by the tamtam, and folk songs. They conferred on Don Alvaro the "Kita," a cloth offered as a symbol of
love and the desire to listen.
On of the most touching
moments during those days
was a get-together held in the
village M'Bato-Bouak, about
thirty kilometers from Abidjan.
Don Alvaro met with the local
tribal chiefs, who had just
agreed to the transfer of land
where a retreat house
entrusted to the Prelature
would be built. They wanted to
show their friendship
Figure 171: One of the most interesting events of Don Alvaro's trips to Africa
according to native customs.
were his meetings with the local elders. Photo credits: Harambee for Africa
[583] Don Alvaro truly
YouTube channel
appreciated that deference,
and told them, "I hold out my hand as a poor man of Christ and I ask the alms of your prayers. I
have come here to learn and I'm learning, because I see the great unity that exists among you
and I see your joy. Know that I come from Rome, where the Vicar of Christ, the Pope, lives.
Before leaving he told me to bring you his affection and blessing, which is the blessing of God. I
am sure I will leave here richer, because I will have your prayers, your example, and the
affection that you have shown me. I am moved." [584]

The last country he visited was Nigeria, from November 9 to 20. His catechetical get-togethers
in Lagos, Iloti, Enugu, and Ibadan were attended by thousands of people, whom Don Alvaro
encouraged to feel the responsibility of building up their nation, and of learning to sacrifice
themselves for future generations.
The first get-together took place on the 12th, in the great hall of Eko Meridien Hotel in Victoria
Island. It began with Don Alvaro making reference to the Roman Pontiff and the blessing he
sent for all. "The Pope expects much from you, and you know it: he has put much of his hopes
on the African continent, which he loves so much. You are the continent of the future: for this,
you should be more generous with God, (and be) stronger, true Christians." [585] Then he
emphasized social unity in particular, encouraging everyone to contribute to the common good,
and to avoid conflicts among tribes or ethnic groups. [586]

458

As in the previous African countries, in Nigeria there

were occasions as well that bore the native flavor. In
Iroto Conference Centre, a retreat house, a group of
boys dressed in their school uniform welcomed him with
songs, along the road. In the center of town, under the
shade of a large tree, the official reception was held,
and Don Alvaro greeted the tribal chiefs with much
affection.

Figure 172: In 1989 in Nigeria with one of the

students who greeted him. Photo credits:
opusdei.org

In Enugu, the Bishop taught him one Igbo proverb that

he later used in his preaching: "Apostolate, my children!
This is what the Igbo proverb says: If there is no water
in the pot, you cannot make soup. Water, I repeat, is
the grace of God that comes to us in abundance; but
you have to put into the pot the proper seasoning, which
gives flavor to the soup. That is your task. Draw near to
God every day, seek other souls for the Lord. This is the
apostolate. The Lord wants all people in the world to be
saved and go to heaven, and for that, in His infinite
goodness, he has wanted to count on us, so we can
help save souls. This means we should all be apostles
of Christ." [587]

As in Kinshasa, he had previously suggested to some members of Opus Dei in Enugu to study
the possibility of building a hospital. He went to visit the clinic, which was the beginning of the
project, as a manifestation of solidarity he felt toward them. [588]
Back in Lagos, he had a second get-together at the Eko Hotel Meridian, once again filled with
people. That night he dined with the Apostolic Nuncio. On Monday, November 20 he returned to
Europe, very happy with his days in Nigeria, where he had talked to many thousands of people
about the beauty and joy of the light of Christ.

FOOTNOTES:
[477] St. Josemara, Letter 6-V-1945, n. 23, cit. in Vzquez de Prada, A., The Founder of Opus
Dei, vol. III, op. cit., p. 400.
[478] For the catechetical trips of Don Alvaro after 1975, the primary source of information is the
narration written by Msgr. Joaquin Alonso, reference AGP, APD T-19548. Msgr. Alonso
accompanied him on all trips, and left quite detailed accounts. To avoid repetition, only the most
significant passages are referred to.
[479] Del Portillo, ., Letters ..., vol. 1, n. 345. Other examples: Del Portillo, , Letters ..., vol.. 1
nn. 288, 289, 344; Del Portillo, ., Letters ..., vol. 3 nn. 41, 53, 54,60, etc.

459

[480] Cf. Testimony of Msgr. Joaqun Alonso Pacheco, AGP, APD T-19548, p. 101.
[481] Cf. Ibid., Pp. 52-53.
[482] Cf. Testimony of Msgr. Javier Echevarra Rodrguez, AGP, APD T-19544, p. 788.
[483] Cf. Ibid., Pp. 38 and 51.
[484] Testimony of Msgr. Joaqun Alonso Pacheco, AGP, APD T-19548, p. 51.
[485] Cf. Ibid., P. 54.
[486] Cf. Testimony of Msgr. Javier Echevarra Rodrguez, AGP, APD T-19544, p. 594.
[487] Cf. Testimony of Msgr. Joaqun Alonso Pacheco, AGP, APD T-19548, p. 52.
[488] Testimony of Msgr. Javier Echevarra Rodrguez, AGP, APD T-19544, p. 594.
[489] Bishop Enrique Plach, Bishop of Lima (Peru), has written: "I have participated in
meetings and gatherings presided over by Bishop Alvaro del Portillo and I have seen some
movies of his very-well attended catechesis in the five continents. In all of them I saw a priest
who was guiding souls with his excellent doctrine and a great love of the Blessed Trinity, the
Virgin, the Church, the Pope and souls. He gave sure answers to all the questions about
religion, morals, or the ordinary life, always guiding and pushing everyone to live an authentic
Christian life and keeping constantly that kind and engaging smile, even if he spoke of the Cross
or the falls that one had to rectify." (Testimony of Msgr. Enrique Plach, AGP, APD T-16186, p.
2).
[490] Cf. Testimony of Msgr. Javier Echevarra Rodrguez, AGP, APD T-19544, p. 294.
[491] Testimony of Card. Julin Herranz, AGP, APD T-19522, p. 6.
[492] Cf. Testimony of Msgr. Joaqun Alonso Pacheco, AGP, APD T-19548, p. 101.
[493] I heard this anecdote to Msgr. Frederick M. Dolan, present regional vicar of Opus Dei in
Canada.
[494] Urban, P., Man of Villa Tevere, op.cit., P. 233.
[495] Testimony of Msgr. Javier Echevarra Rodrguez, AGP, APD T-19544, p. 375.
[496] "I remember with gratitude and veneration (...): it was he who decided that Opus Dei start
its activity with us in Stockholm, for the benefit of our diocese. So I have a real debt of gratitude
to him." (Msgr. Hubertus Brandenburg, Homily 12-IV-1994, Romana, 18 (1994), p. 59).
[497] Cf. Ibid., P. 227.
[498] Testimony of Msgr. Joaqun Alonso Pacheco, AGP, APD T-19548, p. 145.
[499] Del Portillo, , Remarks at a family get-together. AGP, Library, P01, 1989, 145.
460

[500] Cf. Testimony of Msgr. Joaqun Alonso Pacheco, AGP, APD T-19548, p. 55.
[501] He also visited the Saint Joseph Oratory in Montreal to win the indulgence of the Jubilee
of 1983 that the Pope had established to commemorate the 1950th anniversary of our
Redemption: cfr. ibid.
[502] Cf. Ibid.
[503] Testimony of Msgr. Javier Echevarra Rodrguez, AGP, APD T-19544, p. 221.
[504] Cf. Ibid., P. 533.
[505] Testimony of Msgr. Joaqun Alonso Pacheco, AGP, APD T-19548, p. 55.
[506] Cf. Ibid.
[507] Cf. Ibid., Pp. 55-56.
[508] Cf. Ibid., P. 56.
[509] Del Portillo, ., Remarks at a family get-together, 19-V-1983, AGP, B.1.4 T-830 519
series.
[510] Del Portillo, ., Remarks at a family get-together, 22-V-1983, AGP, B.1.4 T-830 522
series.
[511] Cf. Testimony of Msgr. Joaqun Alonso Pacheco, AGP, APD T-19548, p. 56.
[512] Del Portillo, ., Words about cloistered nuns, 27-V-1983 AGP Series M-830 527 B.1.4.
[513] Cf. Testimony of Msgr. Joaqun Alonso Pacheco, AGP, APD T-19548, p. 57.
[514] Cf. Ibid.
[515] Cf. Ibid.
[516] From this trip, transcripts of his words are preserved in hundred fifty-six occasions: gettogethers, talks, sermons, meditations ...
[517] Cf. Testimony of Msgr. Javier Echevarra Rodrguez, AGP, APD T-19544, p. 221.
[518] Cf. Testimony of Msgr. Joaqun Alonso Pacheco, AGP, APD T-19548, pp. 57-58.
[519] Cf. Testimony of Msgr. Javier Echevarra Rodrguez, AGP, APD T-19544, pp. 228-229.
[520] Cf. Testimony of Msgr. Joaqun Alonso Pacheco, AGP, APD T-19548, p. 59.
[521] Cf. Ibid.
[522] Cf. Testimony of Msgr. Javier Echevarra Rodrguez, AGP, APD T-19544, p. 229.

461

[523] Cf. Testimony of Msgr. Joaqun Alonso Pacheco, AGP, APD T-19548, p. 60.
[524] Del Portillo, ., Remarks at a family get-together, January 28, 1987, AGP, B.1.4 T-870
128 series.
[525] Del Portillo, ., Remarks at a family get-together, 30-I-1987, AGP, B.1.4 T-870 130 series.
[526] Cf. Testimony of Msgr. Javier Echevarra Rodrguez, AGP, APD T-19544, p. 230.
[527] Cf. Testimony of Msgr. Joaqun Alonso Pacheco, AGP, APD T-19548, pp. 61-62.
[528] Cf. Testimony of Msgr. Javier Echevarra Rodrguez, AGP, APD T-19544, p. 608.
[529] He did not want to do it in a "patriotic" Church: cfr. Testimony of Msgr. Joaqun Alonso
Pacheco, AGP, APD T-19548, p. 42.
[530] Testimony of Msgr. Javier Echevarra Rodrguez, AGP, APD T-19544, p. 230.
[531] Cf. Ibid., Pp. 230-231.
[532] Testimony of Msgr. Stanislaus Lo-Kuang, Taipei, March-1999, AGP, APD T-17353.
[533] "The ambience, despite the difference of language and customs, was immediately familiar,
and inspired a dialogue between a father and his children, between the children and their
father." (Testimony of Msgr. Javier Echevarra Rodrguez , AGP, APD T-19544, p. 231)
[534] Cf. Ibid., P. 538.
[535] There, "he said his prayer aloud, asking the Virgin and the Korean martyrs for help to be
faithful and zealous bearers of the message of Christ" (Testimony of Msgr. Joaqun Alonso
Pacheco, AGP, APD T-19548, p. 63).
[536] Cf. Ibid., P. 232.
[537] Del Portillo, ., Remarks at a family get-together, 27-VII-1986, AGP, B.1.4 T-860 727
series.
[538] Testimony of Msgr. Javier Echevarra Rodrguez, AGP, APD T-19544, p. 232.
[539] Cf. Testimony of Msgr. Joaqun Alonso Pacheco, AGP, APD T-19548, pp. 63-64.
[540] Cardinal Satowaki, then Archbishop of Nagasaki recalled in 1995: "The cordial
conversation with him when he came to visit me is still vivid in my memory. I was impressed by
his faith and fidelity to the Holy See and his apostolic and pastoral zeal." (Letter to Msgr. Javier
Echevarra Rodriguez, Prelate of Opus Dei, 13-II-1995, AGP, APD T-15748).
[541] Cf. Testimony of Msgr. Joaqun Alonso Pacheco, AGP, APD T-19548, p. 64-65.
[542] There are 131 notes preserved of Don Alvaros spoken words, excluding those addressed
to smaller family get-togethers.
462

[543] Cf. Testimony of Msgr. Joaqun Alonso Pacheco, AGP, APD T-19548, p. 65.
[544] Del Portillo, ., Letter to Stephen Tsang, AGP, APD C-870 418.
[545] Del Portillo, ., Remarks at a family get-together, 25-I-1988, AGP, B.1.4 T-880125 series.
[546] Del Portillo, ., Remarks at a family get-together, January 28, 1988, AGP, B.1.4 T-880
128 series.
[547] Cf. Testimony of Msgr. Joaqun Alonso Pacheco, AGP, APD T-19548, p. 68. "There were
people from all walks of life: Toshi poor farmers or Mimiahuapan, or persons from the world of
academe and business. There were many young men and women, fathers and mothers, priests
and seminarians, etc. (and the get-togethers were done) all in a family environment which
spread joy. As usual, Don Alvaro did a thorough catechesis "(ibid.).
[548] Del Portillo, ., Notes taken in a meditation, 3-II-1988.
[549] Del Portillo, ., Remarks at a family get-together, 4-II-1988, AGP, B.1.4 T-880 204 series.
[550] Cf. Testimony of Msgr. Joaqun Alonso Pacheco, AGP, APD T-19548, pp. 71-72.
[551] spiritual chronological profile Msgr. lvaro del Portillo ..., op. cit., p. 186.
[552] Cf. Testimony of Msgr. Joaqun Alonso Pacheco, AGP, APD T-19548, p. 74.
[553] Cf. Ibid., P. 76.
[554] William Wuerl, Letter to Msgr. Echevarra, 25-III-1998 collected in the Spiritual and
Chronological profile of Msgr. lvaro del Portillo ..., op. cit., p. 187. Original in English.
[555] Cf. Testimony of Msgr. Joaqun Alonso Pacheco, AGP, APD T-19548, p. 77.
[556] Del Portillo, ., Letters ..., vol. 1, n. 351.
[557] "Dr. Ortiz de Landzuri called this hypertension as "neurogenic" or essential, although
renal involvement cannot be ruled in its pathogenesis. It gave no manifestations of renal failure,
but was subsequently seen to affect the kidney as reflected in a decrease in size of the right
kidney that was shown in all ultrasound examinations that was done on him. It was something
that came back, a probable consequence of an old chronic glomerulonephritis." (Clinical history
written by Drs. Diego Martnez Caro and Jesus Prieto Valtuea, AGP, APD D-10291, pp. 1-2).
[558] Medical history written by Drs. Diego Martnez Caro and Jesus Prieto Valtuea, AGP,
APD D-10291, pp. 1-2.
[559] Ibid., P. 8.
[560] Cf. Ibid.
[561] Cf. Testimony of Msgr. Javier Echevarra Rodrguez, AGP, APD T-19544, p. 699.

463

[562] Medical history written by Drs. Diego Martnez Caro and Jesus Prieto Valtuea, AGP,
APD D-10291, p. 20.
[563] Cf. Ibid., P. 10.
[564] Cf. Testimony of Msgr. Javier Echevarra Rodrguez, AGP, APD T-19544, p. 224.
[565] Medical history written by Drs. Diego Martnez Caro and Jesus Prieto Valtuea, AGP,
APD D-10291, p. 11.
[566] Cf. Testimony of Msgr. Javier Echevarra Rodrguez, AGP, APD T-19544, p. 224.
[567] Medical history written by Drs. Diego Martnez Caro and Jesus Prieto Valtuea, AGP,
APD D-10291, p. 20.
[568] Cf. Testimony of Msgr. Joaqun Alonso Pacheco, AGP, APD T-19548, pp. 87-88.
[569] Cf. Ibid., P. 87.
[570] Del Portillo, , Remarks at a family get-together, 11-III-1984. AGP, Library, P02, 1984,
249.
[571] Del Portillo, ., Words ..., 31-XII-1987 AGP, B.1.4 T-871 231 series.
[572] Del Portillo, ., Letters ..., vol. 3, n. 15.
[573] Years later, Cardinal Maurice Otunga would recall the following about Don Alvaro: "I was a
witness of the solicitude of Bishop Alvaro for the apostolate of the Church in Kenya, and his
generosity towards our Kenyan priests and seminarians, who were welcomed at the Pontifical
Holy Cross and the International Seminar Sedes Sapienti created by him. I also saw for
myself his charity, kindness and availability with the bishops who sought his help." (Letter to
Msgr. Javier Echevarra Rodriguez, Prelate of Opus Dei in the Spiritual and Chronological
profile of Msgr. lvaro del Portillo ..., op. cit., p. 192).
[574] Cf. Testimony of Msgr. Joaqun Alonso Pacheco, AGP, APD T-19548, p. 77.
[575] Del Portillo, ., Remarks at a family get-together, 8-IV-1989 AGP, B.1.4 T-890 408 series.
[576] Ibid.
[577] Is 1, 17.
[578] Cf. Testimony of Msgr. Joaqun Alonso Pacheco, AGP, APD T-19548, p. 41.
[579] Cf. Testimony of Msgr. Javier Echevarra Rodrguez, AGP, APD T-19544, pp. 240-241.
[580] Del Portillo, ., Homily 28-VIII-1989 (AGP series B.1.4 M-890 828).
[581] Cf. Testimony of Msgr. Joaqun Alonso Pacheco, AGP, APD T-19548, p. 80.

464

[582] Cf. Ibid., Pp. 81-82.

[583] Cf. Testimony of Msgr. Javier Echevarra Rodrguez, AGP, APD T-19544, p. 241.
[584] Del Portillo, ., Remarks at a family get-together, 17-X-1989, AGP, B.1.4 T-891017 series.
[585] Del Portillo, ., Remarks at a family get-together 12-XI-1989, AGP, B.1.4 T-891 112
series.
[586] Cf. Testimony of Msgr. Joaqun Alonso Pacheco, AGP, APD T-19548, p. 83.
[587] Del Portillo, ., Remarks at a family get-together, 17-XI-1989, AGP, B.1.4 T-891 117
series.
[588] Cf. Testimony of Msgr. Javier Echevarra Rodrguez, AGP, APD T-19544, p. 726.

465

Chapter 21: A spiritual Father

1. Priorities
a. Fidelity to the spirit of the Founder
b. The formation of the faithful of the Prelature
2. His pastoral letters and preaching
3. Attention to the priests of Opus Dei
4. How he worked and governed
5. Always Father to his children
6. A day in the life of Don Alvaro
The last three chapters recounted some events in the life of Bishop del Portillo that revealed his
deepest concerns from 1983 onwards: his desire to serve the universal Church, initiatives for
the new evangelization, and pastoral travels around the world, among others. This chapter will
dwell on his work as the Pastor of the people of God that the Church had given him, i.e. his
work of governance as head of Opus Dei, a task to which he devoted his best efforts.
On January 24, 1990, Don Alvaro wrote a letter to his children in which, among other things, he
spoke of what he considered a principal part of the supernatural heritage he received from St.
Josemara: spiritual fatherhood. Opening his heart, he said, "I have a deep awareness of being
now the custodian of that spiritual paternity truly essential in the Work. By the grace of God, I
live only for my children, so that everyone may be happy down here, and especially that every
one may attain the eternal happiness of Heaven. My daily experience of that participation in the
Divine Fatherhood spurs me continually to think of your good, and I confirm that I do feel your
correspondence. I feel surrounded by your love and your prayers, and Im firmly convinced that
together you are all holding me up. Those considerations that came to our Father after a family
get-together never leave me: I know that, as your Father, I will have to give account to God for
your faithfulness, how I've helped you. But you are also accountable to God for how you have
supported the Father to be a man struggling every day more passionately to be very close to the
Lord." [589]
1. Priorities
The last paragraph just written reveals the standards he used to fulfill his mission as pastor in
Opus Dei. They could be summed up in two ideas that he himself expressed in a pastoral letter
of January 9, 1980. "Daughters and sons of my soul, let me tell you a secret: I live only thinking
of our Father of how to be more faithful to him and of you, of how to help you to be saints."
[590] Fidelity to the charism he received and helping his children along the path of their
encounter with Jesus Christ: these were his main aspirations, as one can also deduce from his
teachings and the principal criteria of his governance.

466

Fidelity to the spirit of the Founder

Figure 173: During a trip to Europ beside St. Josemaria. Photo credits: University of Piura

Much has been said in

this book about the fidelity
of Don Alvaro to the spirit
of the Founder of Opus
Dei, so we can just
perhaps add that it was
precisely this fidelity that
became the inspiration
and principle of his
pastoral work. This was,
in fact, what he wrote to
Archbishop Costalunga
1982, then Secretary of
the Congregation for
Bishops." I would sum up
in one word the work
program that you attribute

to me so kindly, and I take on completely: fidelity!" [591]

When the founder died, Don Alvaro noted that a new phase had begun in Opus Dei: the stage
of continuity in fidelity. Since then, his attention was focused on ensuring that the message
entrusted by God to St. Josemara its specific spirituality, ways of doing apostolate, the family
spirit, its governance, the ascetic demands, etc. would be transmitted to posterity in full,
without any reduction whatsoever. [592] "After the foundational era, that spirit cannot be altered
anymore, such that no one can add or remove from it" [593], he wrote in 1975. Dr. Carmen
Ramos who worked with Don Alvaro for many years in the Central Advisory comments, "With
this (declaration), he imposed on himself, the great obligation of loyalty and fidelity to the spirit,
to keep it intact and immaculate, to transmit it in all its fullness. In the years that I worked with
Bishop del Portillo, from 1975-1988, I can assure and testify that he lived this obligation to a
heroic degree." [594]
This concern of fostering genuine desires for holiness in the men and women of Opus Dei,
encouraging them to be loyal to Gods love showed itself in his spiritual teaching and work of
governance, as well as his zeal to help them avoid any deviation from the Works original spirit.
Here lies the other true north that directed his existence: to help the faithful of Opus Dei to
achieve this ideal, assuring them of the specific training and pastoral care that the Prelature is
committed to providing its members, laity and priests.
The formation of the faithful of the Prelature
To ensure identification with Christ, which is the summary of all holiness, St. Josemaria strongly
emphasized in his writings and in his oral preaching the need to acquire a solid doctrinal,
spiritual, and apostolic formation. "The goals we propose corporately are holiness and
apostolate. And to achieve these goals we need formation, above all. For our holiness, doctrine;
467

and for the apostolate, doctrine. And for doctrine: time, in the right place, with all the appropriate
means. Let us not expect extraordinary illuminations from God, who does not have to grant
them, when he gives us the definite human means: study and work. One must form himself or
herself; one has to study." [595]
In accord with this spirit, Don Alvaro gave priority to the formation of all the faithful of the Work
to achieve a solid interior life, good doctrinal preparation, and apostolic zeal to spread the
message of Christ, each in his or her place world. He observed to the letter the Statutes of Opus
Dei, which indicates that the Prelate should manifest his pastoral zeal 'mainly in making sure
that all who have been entrusted to him priests and laity abundantly receive the means and
spiritual aid they needed to nourish and grow in their spiritual life and in carrying out the
apostolate entrusted to them." [596]
The faithful of Opus Dei
are men and women
living in the middle of
the world, and come
from all conditions and
social situations: there
are young and old
people, workers and
academics,
professionals from the
so-called illustrious
fields as well as from
the humbler ones.
Besides the Christian
faith, the common
Figure 174: Opus Dei has around 90,000 members, both men and women. 98% are
denominator is their
laypeople, most of whom are married. The remaining 2% are priests. Text and photo
effort to seek personal
credits: Opus Dei Information Office
holiness through work
and perform an intense apostolate in their own workplace among their peers. To achieve this
goal, which is at the same time a mission entrusted by God, they need an adequate specific
training. Therefore, the Founder constantly put the effort so that his children, and all who come
to the apostolates of the Work, could receive serious preparation that would enable them to
better understand and deal with God. Moreover this preparation would ensure that they could do
a deep apostolic work with spontaneity and naturalness, undeterred by the temptations or
attacks promoted by the enemies of the Church.
San Josemaria distinguished the five facets of formation in the Work: human, spiritual, doctrinalreligious, apostolic and professional. Msgr. Del Portillo followed these facets, stressing also that
these five complement each other to the point that if one neglected any one of these, the others
would be compromised. He was the bearer of this treasure and he wanted that those who gave
the means of formation to keep in mind that it was unwise to neglect any of these facets." [597]

468

His zeal for souls led him to

admit no concessions to
relativism that so often
prevails in our society and
will continue to do so. He
made the faithful of Opus Dei
working in countries most
affected by secularization, or
where Catholics are a
minority, to see that the
environmental situation
should not lead them to
water down the demands of
Christian doctrine. On the
Figure 175: As the Regional Vicar of Austria Msgr. Ernst Burkhart (right) experienced contrary, with the grace of
God, fidelity to the Gospel
directly Don Alvaros solicitude. Photo credits: Opus Dei Information Office.
ministry always produces
fruit. Msgr. Burkhart recalls that when he was Vicar for the Region of Austria, their work with
young people met with so many difficulties due to the negative religious climate facing the
country. Given this situation they were in danger not in theory, but in practice of preferring to
do the "easier" Christianity, especially in the area of morals. Therefore, talking once with me in
Rome on the apostolic situation in the region, and knowing I was going to echo what he said
afterwards to the people of the Work in Austria, he told me (not literal), You are afraid to
demand, because you will alienate people. Obviously, some will turn away, but if you do not
demand, you will never achieve anything.[598].
He also promoted at great length the liberating value of sobriety, as an antidote to a practical
materialism promoted by the "civilization of consumerism", which aims to subdue man to the law
of "always more" or of the "always new," as if material welfare - in itself good - could fulfill the
needs of the human heart without the spiritual and religious dimensions. [599] In a pastoral
letter of 1985 we read: "A wave of unbridled hedonism of the pursuit of whatever kind of
pleasure is engulfing the whole world, among rich and poor, male and female, young, old, and
even children. With the grace of God, we have to give among our colleagues, friends and
relatives a determined and generous testimony of fortitude and temperance, austerity in the
use of the goods of the earth, and sobriety at meals and drinks. At stake is the authenticity of
our vocation and the reality of our service to the Church, because if a person allows himself to
be trapped by the attractiveness of material things, he will lose apostolic effectiveness in this
battle for the glory of God and the salvation of souls that we are fighting." [600]
He preached clearly, even suggesting to families who were listening to him practical measures
of prudence. For example, he suggested watching less TV. "Among other precautions, I have
insisted on so much, and I continue to insist on, is that you choose very well the television
programs (you watch); even more, it is necessary to overcome this kind of almost morbid
dependency on the small screen, which many people experience and is present even in the
farthest corner of the smallest village. Also, for a person who has to sanctify himself through his
469

work, it is absurd to waste time which is Gods! watching TV daily. I propose the possibility
of offering a small mortification to the Lord, going even against my own tastes or something
which I may be tempted to justify easily because of the captious and false reason that everyone
else is doing it." [601]
Also, as eroticism in society spread, he taught clearly on the virtue of chastity, stressing the
need for "the mortification of ones external and internal senses, and that delicacy of conscience
when reading newspapers and books or watching TV, movies, etc. He advised both youth and
adults not to go to vacation places where people do not live by the standards of Christian
morality. He also suggested the importance of dressing well and decently, so as not to offend
God or be an occasion of sin for others." [602]
But the point he stressed above all was the mandate of charity, the love of neighbor. For
example, a few months before his death, he wrote to his daughters in Canada, through his Vicar
in that country: "May you love each other every day, may you not tire of serving one another,
may you live for each other, to the point that you acquire a psychological bias always of thinking
of others: what do they need, what interests them, what do they like ...? You cannot allow the
warmth of our homes to cool down by even a bit." [603]
Periodically, he convened in Rome meetings on governance and formation for the faithful of
Opus Dei who have been given tasks of formation in their respective countries. During these
occasions, he poured unto them his pastoral charity, "showing a keen interest to know how they
were, what difficulties they might have, and how he could help them. He liked to hear stories of
the various apostolic works in each country. He gave them talks to guide their work, meditations
to convey the spirit of the Founder, and studied with them the progress of the various
apostolates. His approach always gave these meetings a truly family atmosphere. He was
concerned about the health of everyone. And, as the Good Shepherd, he also knew how to
correct or point out the areas such and such aspect of the work being carried out could be
improved." [604]
2. His pastoral letters and preaching
One hundred seventy six of his pastoral letters have been put together and make up three
volumes of Family Letters. Fifteen are more extensive, and cover in depth various ascetic,
spiritual, and apostolic themes: fidelity to the spirit bequeathed by the Founder; examination of
conscience; the mysteries of the Rosary; family spirit; the final juridical solution of Opus Dei, etc.
He often took advantage of an anniversary in Opus Dei or other event in the life of the Church to
communicate to his children more closely.
In 1984, he began a custom of sending a letter on the 1st of each month in which he suggested
to his children concrete points of ascetical struggle to help them live better the spirit of Opus
Dei, to help them unite their intentions to his, and to make them feel the vivid and intense
closeness of the Father. He never missed this "monthly meeting" as he once called those
letters. [605] Punctually, every month, his letters would arrive to the last center of the Prelature.
Don Alvaro himself called them "family letters." Once he wrote: "An impulse moves me to write
you frequently, to speak to each and every one of you in these family letters, so that we can all
470

walk well together, consummati in unum!" [606] As such, he wanted, and did, write these letters
using a simple and natural literary style, without compromising their theological, spiritual and,
when applicable, legal canonical content.
Numerous testimonials
about the good those
letters did to the faithful
of Opus Dei abound. "I
admired his constant
effort to reach out to all
his children through the
monthly letters he wrote
us, (...) letters that
pushed us forward in
the interior life."[607] "I
can personally assure
you that each letter
served as a firm guide
for the struggle for that
Figure 176: Don Alvaro used to write letters to the faithful of Opus Dei every month, since
1984. These have helped many faithful to pray. Photo credits: Opus Dei Information Office month, united with the
other means of
formation, which I had the great fortune thanks be to God of receiving directly from Bishop
del Portillo. Ive heard this same feedback from many other daughters of the Father." [608]
Moreover, as Msgr. Mullor says, "what he wrote in those letters went beyond the limits of the
Work, (and they were) to be applied, through his children, on the whole Church." [609]
Following the tradition established by St. Josemara, both in Rome and during his travels, his
preaching was carried out for the most part in those conversations he called "get-togethers,"
where spoke with keen precision but in a familiar tone on spiritual themes in reply to
questions from the participants,.
There are, as well, many testimonies of people who heard him preach through homilies and
meditations. "(His preaching) was usually based on Scripture and the Liturgy of the Church,
trying to bring people from the lex orandi to the lex credendi." [610] "His way of preaching was
simple and spontaneous, as one who had constantly in his mind and in his heart the Word of
God and the way of holiness he had seen lived so closely, for forty years, by St. Josemara."
[611] "It was like a prayer said aloud, that helped one to speak to the Lord, to listen to him and
to know what He was asking or was expecting from each one to serve the Church." [612] "He
didnt move us so much because of his style he spoke well, with a very rich vocabulary, but
from the standpoint of public speaking it can be said that he was not exceptional. Rather it was
more because of the content, its proximity to the revealed word for example, new and
unexpected perspectives from a brief commentary on the Gospel would always come out
(and) its fidelity to the spirit of our Founder."[613] "He has always brought me closer to God; he
has led me to think about my responsibilities and uncovered for me new horizons in my spiritual
life." [614]
471

3. Attention to the priests of Opus Dei

An important part of his duties as Prelate was
to take care of the priests incardinated in the
Prelature, watching over their doctrinal,
liturgical, and pastoral preparation. He
reminded them frequently of the obligation to
care of their lifelong formation [615], and gave
indications as well to the competent bodies of
Opus Deis central government to try their best
to facilitate this task. "He made suggestions
regarding the books to use, the curriculum,
topics for monthly discussions, pastoral
guidance, and some details for the annual
seminars for priests. When he traveled to
various countries he was very interested in the
pastoral work of every priest, their continuing
formation, knowledge and study of texts from
the Holy See, the study of theology and how
they lived priestly fraternity with the priests
incardinated in the diocese where they
worked." [616]
He also devoted special attention to the faithful
of Opus Dei who were preparing to receive the
sacrament of Holy Orders in the Roman
Figure 177: Don Alvaro during the imposition of hands in a
College of the Holy Cross. He gave guidance
priestly ordination in 1993. Photo credits: Opus Dei
"to the rector and formators, and often went to
Information Office.
this international center for get-togethers,
chats, talks, meditations. He gave practical tips for studies that they were doing." [617] In a
particular way he insisted to the students on the need to identify themselves with Christ, who is
always the Model. He stressed that they must acquire the adequate doctrinal formation, by
demanding personal study [618], as well as to cultivate the virtue of humility and the eagerness
to give themselves to others, imitating St. Josemara, who affirmed that "the priest must be a
carpet on which others may tread softly."
Every year, he would usually remind those about to receive priestly ordination that the reception
of the sacrament does not mean a "change" in their vocation to Opus Dei, but a different way of
serving, within the vocation they had already received. In addition, he dedicated special
attention to them through classes and lectures where he gave practical tips in celebrating Mass,
administering the sacraments, and preaching with the gift of tongues. This meant, above all,
taking care of their interior life and their doctrinal and moral preparation. [619]
He used to send them a letter on the eve of their priestly ordination (a custom he stopped doing
in 1991 since, already a Bishop, he personally administered the sacrament to them and could
472

then talk to them during the homily). To know what the letters were like, it is enough to read the
following paragraph of a letter he sent to them in August 10, 1989: "My children, lift up your
eyes to the five continents. An immense number of souls hungers, perhaps without realizing it,
to receive the graces that Christ has won for us from the Holy Wood. The words of the Master to
his apostles amidst the flagging crowd seem to be particularly addressed to you: date illis vos
manducare [620]: give them something to eat! My children, it is now your turn to carry out this
evangelical mandate. The Lord wants that, with his Word and the new Bread of Life which is His
Body, the great multitude hungry for God, I repeat that inhabit our land." [621] The letters
ended almost always asking his children for their priestly blessing.
Don Alvaro had the joy of fulfilling another wish of St. Josemara: that Associate members of
Opus Dei get ordained to the priesthood. Among these, would also be some who have had
manual occupations. "Since 1982, a good number of these men have been coming to the
priesthood, men who were doing very efficient work in different areas of society, men with a holy
pride in their previous profession." [622]
4. How he worked and governed
It has already been mentioned that his priorities as pastor of Opus Dei were to be faithful to the
foundational spirit of St. Josemaria and to watch over the sanctity of the flock that was entrusted
to him. But how did he guide the Prelature toward these goals? What was his style of
governing? What was his working style? His Vicar General answers this by saying that "from the
human point of view he had first-rate preparation in all aspects and possessed remarkable study
skills, but in the face of any problem or question, he recollected himself in prayer in order to
proceed in accordance with the Will of God and with perfect rectitude of intention." [623]
He used to say that "without interior life, the work of government is useless," and he approached
his work with that attitude of confidence in the supernatural [624]. Dr. Riera-Marsa confirms this
idea: "Upon taking decisions of governance, he relied primarily on supernatural means. I
remember, in particular, when I returned from a trip (...) and informed him of the main issues
that had been brought up. He stopped me at one point, which required a decision of
governance. When we finished, he said more or less: Let's pray for ... and he mentioned that
particular issue. After a few minutes, on the way to a short get-together with the people of the
center of the General Council, he said the same thing: Lets pray for .... And half an hour later
when the get-together was finished and he passed beside me he repeated the same message
for the third time. All these were within less than an hour since we agreed that we should pray
for that matter. That lesson has been deeply engraved in my soul. As far as I was concerned, I
was then thinking more about the human resources needed to solve this problem: that in the
task of governance, we first had to put the supernatural means." [625]
To keep the presence of God in carrying out the business of governance, he always had a
crucifix on his desk and also used to look often at pictures of the Virgin: he would change them
frequently, so that the novelty would help him pay more attention to Our Lady [626]. These
"alarm clocks" moved him to repeat acts of love and to say aspirations, to offer to God the hours
spent in studying the matters that needed attention.

473

Another characteristic aspect of his way of working was his ability to apply, in every decision,
the mind of St. Josemara, recalling the criteria which Paul VI had also suggested to him, "He
told me: every time you have to decide on any matter, place yourself in the presence of God,
and ask yourself, in this situation what would my Founder do? And act accordingly." [627] It was
something he had taken to heart, and he in turn constantly advised his sons: "Each director, in
order to carry out the duties of his or her duty, must ask often themselves: how would our Father
act if he were in this situation, if he had to resolve this issue or make that decision? How would
he approach this problem? How much refinement would he have with such a person? With what
fortitude would he act in that other case?" [628]
Msgr. Echevarra adds that at his side "one felt the constant abandonment of Don Alvaro in the
hands of God, which led him to always proceed with serenity and supernatural and human joy."
[629] This does not mean that he was an unconscious or irresponsible providentialist. He
foresaw things and plans, not only for the time when the apostolic work was being carried out,
but also for the future." [630]. Dr. Marlies Kucking remembers a manifestation of this realism of
Don Alvaro, shortly after being elected to succeed the Founder. "He commented that St.
Josemara had an intuition that made him perceive if a person was having particular difficulties,
or if the apostolic work in a country was wrong. We didnt have that (gift), or at least he did not
have it, and that's why we had to fill in that lack by organizing ourselves well. In addition to the
supernatural means, one had to put the human (means)." [631]
He tenaciously practiced the virtues of punctuality, order, and intellectual rigor, using his time
with both intensity and serenity. He didnt rush to make decisions, especially if they required
careful consideration; but "he knew how to focus on the objectives, set deadlines, and
accomplish them with the necessary determination." [632] He urged others not to delay matters
and was a staunch enemy of "administrative silence".
Dr. Torello, who met him in 1940, wrote that his "diligence was not spectacular or tense but
quiet, silent, and at the same time, fast-paced, and produced a lot of results. He knew how to
reflect, wait, and also make decisions without hesitation, consult, and shoulder responsibility for
his own points of view and decisions." [633] Msgr. Marian Oles, who was Apostolic Nuncio in
several countries in Asia and Europe, after working for many years in the Congregation for
Bishops, remembers him in a similar way. Rhythm and harmony: these two words sum up the
impression Don Alvaro made on me since I met him. (...) He never looked in a hurry or agitated.
(...) He didnt transmit anxiety to those around him: it seemed that he had nothing else to do
than what he was doing at all times; but he did not lose a minute. He didnt rush; the right word
is rhythm. A relentless pace, but not frantic, not obsessive. (...) He acted with a calm that was
the result of an internal order gained from many years of working with Saint Josemara. First
one thing; then, once completed, the next. For me, he was the personification of that point of
The Way that says, Do you really want to be a saint? Carry out the little duty of each moment:
do what you ought and concentrate on what you are doing." [634]
The volume and intensity of his work as a rule he replied to all consultations that arrived at his
table within the day involved a remarkable effort. One sensed this in a comment he made
before a small group of his sons, when returning from a pastoral visit: "I would have wanted to
474

stay chatting with you all, but I cant: I have much extra work. (...) Whenever there are trips,
theoretically everything here is fine, but when I return I find a mountain of paperwork. So I work
during the trip and, afterwards, even more work, thank God." [635]. He did not complain of that
burden, to which he rarely alluded. Only once he did he remark, with good humor, that his table
seemed "like a volcano that, instead of magma, continually throws out papers, (...) issues that I
must resolve and that, thank God, are good." [636]
He studied issues in depth and read carefully all the consultations that came to his work table,
although they were numerous. [637] Behind each paper he saw souls, and that fact made him
focus on each topic as if it were the only one. On one occasion, he commented: "Every day a
pile of consultations arrive. We dont read them diagonally: we study everything slowly, in the
presence of God, doing whats possible to be certain, because we know very well what our
Father taught us many times: that behind every paper is a soul. Therefore, you cannot treat
them with frivolity." [638]
The awareness that behind every paper there was a specific soul whom he had to help in their
quest to attain holiness, led him to pray for those who worked on them, and to make decisions
thinking about their supernatural good. [639] He insisted that for the work of government never
to become a bureaucratic function, it requires much charity. [640]
He exercised authority with a family style, as the Founder had wanted for Opus Dei (in the
Work, "I command you" is not used, but instead "Could you please ..." or "Would it be all right
...?"). At the same time, he would require compliance to the statutory rules governing the
Prelature. [641]
He was especially careful regarding the use of money. Following the example of Saint
Josemara, he carried not even a cent in his pocket and "when he had to use money, he always
wanted to account for the amount. He didnt waste a cent."[642] He had always behaved with
such care. Bishop Echevarra remembers something in this regard. "When I was appointed
secretary of a center of Opus Dei, while doing the accounting, I saw that I was missing a few
liras. I failed to find what was missing. I mentioned it to Don Alvaro, thinking that since it was
such a small amount he would say, Do not worry, its not important. After listening, his
response was immediate and friendly, Find out where these lire went. It was the criterion by
which he had always lived: to give an exact accounting for the money he administered." [643]
He demanded this sort of exactitude for supernatural reasons. "He would insist to us that we
were administrators of goods which are Gods, and the fruit of the sacrifice of many souls. I
remember that it filled him with emotion when a son of his, who was involved in the
administration of some funds for apostolic works, told him more or less, I always think that
money may be the salary of the poorest member of Opus Dei. Then I would hear him repeat it
on different occasions." [644]
Another fundamental characteristic in his style of governance was respect for collegiality, so
valued by Saint Josemara. More than a working method he considered it a manifestation of
faith and humility. So often, "he asked the directors if they had followed the criterion of
collegiality, if everyone who was supposed to do took part in a particular decision. He followed
475

the same line when he spoke personally with each director. He wanted each one to tell him
what each one thought in good conscience, in order to come up with a decision of governance
that would really help those who received it. In those conversations, he never imposed. First he
listened, asked questions, and then decided what he saw in conscience."[645]
At the same time, "he knew how to demand, but gently, never raising his voice or saying
something that might hurt." [646] His indications were characterized as much "by the positive
vision and the kindness with which conveyed them as by the certainty by which he explained the
issues, and also because he knew how to ask about these tasks with kindness." [647] He was
strong and tireless in pointing out what was wrong [648]. But he also knew how to rectify and
apologize when he was wrong. Using an image of the Founder of the Work, he would say, I am
not a river who has to always go in the same direction: down. I can change direction, I can be
wrong, and then rectify." [649]
5. Always Father to his children
He considered his work
as a way to serve his
children, whom he loved
with all his heart, like a
good father. His
paternity was noticeable
externally; it was
something one
immediately noticed
upon meeting him. This
was the testimony of Dr.
Waldstein who met Don
Alvaro personally, in
1981: "I am rather shy
by nature. I had known
Figure 178: Dr. Elisabeth Waldstein. Photo credits: Saxum, Remembering Alvaro del
Portillo.
who he was, the role he
had for everyone in
Opus Dei, and although I was told he was like a father to us, I thought I would not dare to say
anything. I saw him enter, with a broad, disarming smile, and with absolute simplicity. He was
dressed in a black cassock and black wool jacket. What was my surprise when I was the first to
speak! He looked at me with great affection. In his previous trip to Austria, he had been given a
list of girls to pray for. I told him I was one of those who were in that list. He replied that, for a
time, he had placed that list in the pocket of his cassock, near his heart, so he could pray for
those names; but now, as his daughter, I was in his heart." [650]
Every day he took time to read letters that the faithful of Opus Dei wrote to him, to tell him their
concerns and joys; to ask him to pray for some intention, or simply to reiterate their closeness
with the head of the Work. In 1981, referring to some women of Opus Dei who just moved to
Ivory Coast, he asked them "to keep writing me often. I receive their letters with hope, I read
476

and reread them slowly, and they serve to help me pray for them more, each and every one of
them." [651]
In particular, he expressed his closeness to those suffering severe pain or disappointment.
Once he assured them: "there is no sorrow of yours, sons of my soul, that are not mine." [652]
Among many possible examples, we can mention the case of Juan Bosco Gutirrez Cortina, a
father of a large family, who was abducted by criminals on August 29, 1990, in Mexico. Bishop
Del Portillo followed closely that tragedy, encouraging and supporting the relatives with his
prayer [653]. On May 12, 1991, Bosco managed to escape and regain freedom after two
hundred and fifty-seven days of captivity. When he was told of the news, Don Alvaro wrote: "I
have not ceased to accompany you for a single day during these months which for you must
have been very difficult. I do not mind repeating that, since it arrived, Ive placed the reminder
that Gina sent me [654] on my desk so I could see it always. Im sending it to you now, because
I think you would like to keep it. Although it will no longer be before my eyes, I will not forget to
ask Jesus to always watch over those beloved children of mine, Gaby and Bosco, with their
entire family." [655]
His solicitude for the sick was constant. If he could, he tried to visit them, and showed them
special manifestations of paternal affection [656], ranging from the spiritual assistance to the
more tangible things. "I have heard his suggestions of preparing trays of food for the sick with
affection, and of adding some material detail, if someone was sick at Christmas or Easter.
These were small things, but they showed that behind them was the love of a father." [657]
One example among many is that of Koichi
Yamamoto, one of the first members of Opus
Dei in Japan. When he was diagnosed with a
fatal disease, Don Alvaro immediately wrote to
assure him of his prayers and sent a picture
with relic of the Founder [658]. When Koichi was
approaching his final days, Don Alvaro sent him
another letter, written in his own handwriting,
revealing his supernatural vision and the depth
of his feelings. "Dearest Koichi: may Jesus may
watch over you for me! From the beginning, I
have been following the progress of your illness,
and I pray for you every day with all my heart.
Now, upon knowing that theyve had to give you
Figure 179: Koichi Yamamoto in the Seido Language
Institute, Japan. Photo credits: josemariaescriva.info
the Anointing of the Sick, I am sending you this
letter to tell you I'm very close to you in your
pain and in your hope. I pray for you to the Lord constantly, going to the intercession of our
Father, that if it is Gods Will He might grant you health. Ask it from Him, as well, with much
faith, also through our Father. Tell our Father what I've said to you. Do not get tired of asking.
(...) This is the way you have to be: immersed in God, with very great desires to work for Him,
for His Work; and at the same time, enjoying the thought of the time when Our Mother will bring
your soul to heaven, where you will see the Lord, and where She will look at you and smile at
477

you as your Mother. Ask, and joyfully accept what God wants. Bearing your illness this way, you
are remember this! a treasure for the Work. Would you like to apply a portion of that
treasure for me? I envy you. With all my affection I remember you, pray for you, hug you and
bless you, your Father Alvaro. Please tell your mother and your brother that I'm very close to
them." [659]
Whenever the death of a faithful of the Prelature reached him, Bishop Del Portillo would always
"feel great pain, which he sought to alleviate with prayer, offering suffrages for the repose of
these souls, though they were people he had not had a direct contact." [660] August 24, 1977
was going to be a day of joy for Don Alvaro upon the ordination of several new priests in Opus
Dei. The Lord, however, as on other occasions, made him savor the joy together with the cross:
the death of one his priest children. "This year the Lord has provided, along with the joy of these
children of mine that are now ordained, a great sorrow. Yesterday afternoon I was told the news
that another son of mine, the first English priest who has been twenty years in the priesthood,
died unexpectedly of a heart attack. Do you see? The front and the back. The great joy of these
fifty-one new priests and God takes one from me. This one had been a priest for twenty years
and could work even more. And indeed he worked hard: he was the head of the chaplaincy at
the University of Bangor in Great Britain." [661]
The summer of 1990 had a great deal of suffering in store for Bishop Del Portillo. While
spending a few days in Asturias, on August 18, Msgr. Javier Echevarra, his Vicar General and
closest collaborator, suffered a serious heart attack. After emergency treatment, he was passed
on to the care of Dr. Martnez Caro and Dr. Prieto of the University Clinic of Navarra. A few days
later, he was transferred to Pamplona for further observation and treatment. There he
underwent a coronary angiographic examination that suggested the need for surgery.
Afterwards, he underwent a triple bypass operation. [662]
Virtually on the same date, Don Alvaro also found out that it was necessary to remove a lung
tumor from Don Francisco Vives, the Vicar Central Secretary. Fortunately, the injury was small
and limited, and offered a good chance of cure if removed immediately.
Don Alvaro moved to Pamplona, where he followed the progress of the two patients with
anxiety. The attending physicians recalled that "despite being in a situation that should have
produce noticeable stress, he gave us all a remarkable example of serenity and trust in God that
was clear from his words and behavior. To his usual details of affection and watchfulness for the
sick, this time he added more because of fact that these were people who lived and worked
closely with him." [663].

6. A day in the life of Don Alvaro

As the alarm clock went off Don Alvaro would immediately get out of bed and, in a gesture of
humility, would kiss the ground while pronouncing the aspiration Serviam! ("I will serve!"). This
was a custom recommended by St. Josemaria to express ones desire to turn the whole day into

478

an act of service to God and neighbor [664]. The first part of his morning, just as the last
minutes of his day were spent preparing for Mass. [665]
At 8 a.m. he did half an hour of mental prayer. [666] He then went on to celebrate the Holy
Sacrifice. Usually Msgr. Alonso served his Mass. He remembers those moments as "a great gift
of God" because he saw that "Don Alvaro always celebrated (Mass) with great devotion, slowly,
soaked in the mystery that he was celebrating." [667]. After Mass, he remained for ten minutes
in thanksgiving for the Communion he received.
Mass was followed by breakfast, a quick reading of the news, and the devout recitation of the
first hours of the Divine Office, from which he always got material for personal meditation and
preaching. Ordinarily he prayed the Liturgy of the Hours with Bishop Echevarra and Msgr.
Alonso: one part in the morning and, in the last hour of the afternoon, Vespers and Compline.
[668]
Afterwards, he would immerse himself in the tasks relating to the governance of Opus Dei until
midday, interrupting his work only to pray the Angelus or Regina Cli. [669] By late morning, he
spent some time receiving and speaking with people from all over the world, who came to him to
ask for advice or spiritual help. Many testimonies on these visits are preserved. Everyone
pointed out his ability to read hearts, the kindness with which he brought them close to God, his
sense of paternity, the peace that he conveyed... [670] Msgr. Francisco Gil Hellin, then
Secretary of the Pontifical Council for the Family, and now Archbishop of Burgos wrote a letter
where he said, "Whenever I had the opportunity to meet His Excellency Alvaro del Portillo,
especially in the period that he was Prelate of Opus Dei, I felt as a result of the way he treated
me more intense desires to improve my priestly life. His simplicity, kindness, and goodness as
well as his concern and interest for others showed us clearly the image and watchfulness of the
Good Shepherd, inspiring in us, who encountered him, greater desires of docility to God's
graces and greater correspondence to the generosity of His gifts." [671]
In food he was sober and he followed the diet set by his doctors. [672] At meals, he would
sometimes have guests, often churchmen. In these conversations with them, his priorities were
quite patent: "his love for the Church and his union with the Roman Pontiff; the desire to make
Opus Dei, St. Josemara's life, and the apostolates of the Prelature known in various parts of
the world. These often constituted for those speaking with him another reason for optimism in
the action of the Holy Spirit in the Church. One could say that in his conversation he wasnt
giving lessons to anyone, although he could have very well done so by the holiness of his life,
his theological training, and his pastoral experience." [673]
After lunch he would make a brief visit to the Blessed Sacrament [674]. He didnt take siesta,
but rested instead by having a get-together a simple and relaxed conversation of about half
an hour with his children from the Center of the General Council. [675]. The end of this
gathering marked the start of another round of work for Don Alvaro, a period during which he
lived interior recollection, avoiding superfluous comments. By midafternoon he went to the
oratory to spend thirty minutes in a mental prayer. [676]

479

Every day he prayed the joyful, sorrowful and

glorious mysteries of the Rosary [677]. He also
spent fifteen minutes daily to read the New
Testament in slow and meditative fashion and as
well as a book of an ascetic or spiritual theme.
[678] Every week, he went to spiritual direction
with Msgr. Echevarra, participated in meditations,
and attended talks of formation with ascetical and
doctrinal topics, which oftentimes he himself would
give. On Saturdays and on major liturgical feasts
he attended the exposition and benediction with
the Blessed Sacrament. He confessed weekly on
a fixed day. [679] Each month he did a day of
recollection and an annual retreat of five full days
which began the night before the first day and
ended in the morning after the last. [680]
He lived a keen sense of God's presence by
repeating aspirations, spiritual communions, acts
of love and reparation. He loved praying
Memorare and invoking the Guardian Angels and
the Saints. With simplicity he followed the ancient
tradition of dedicating each day to a particular
devotion: to the Holy Trinity, the Eucharist, St.
Joseph, etc. [681]

Figure 180: Don Alvaro's great love for Our Lady led him
to pray all the parts of the Holy Rosary every day. Here
he is shown kissing the column of Our Lady in the
Church of Chartres in 1978. Photo credits: Opus Dei
Information Office.

After dinner he used to watch the news,

transforming those moments into times of prayer
for the people or nations he saw on the screen; or he would repeat acts of reparation, if it was
news that involved an offense to God [682]. Finally, at the end of the day, he got together with
members of the General Council of the Prelature for another half hour of familiar conversation.
Then, recalls Msgr. Alonso, "We did a brief commentary on the Gospel of the day and the
examination of conscience. From that moment, he kept complete silence, so he could prepare
himself for the celebration of the next days Holy Mass." [683]

Before going to bed, he knelt to pray with his arms outstretched in the form of the Cross
three Hail Marys to the Virgin, asking for the virtue of holy purity for himself and others. [684] As
the Prelate of Opus Dei, he also prayed Miserere psalm this time prostrate on the ground in
contrition for his sins and those of all the faithful of the Work. [685] He tried to sleep praying.
Msgr. Busca recalls that "on March 11, 1976, in the reading room of Cavabianca, he revealed a
bit to us his contemplative soul, telling us what I ask St. Joseph every night before sleep. He
explained to us that in the bedroom of the Father, to the left is a picture of the Holy Family on
the wall. As I'm alone with them, I'd talk to each one. It is a secret of mine, he would add." [686]

480

His spirit of penance was shown, among other things, in his use of the cilice for at least 2 hours
a day, and of the disciplines one day a week. "They were bodily mortifications he practiced
since he joined Opus Dei and, encouraged by St. Josemara, he offered them in reparation for
the sins of the whole world and the needs of the Church." [687]
Those who lived with Don Alvaro emphasized the effort he took to stick to the schedule of the
house in which he lived, as well as to the work plan that had been set. He was advised by his
doctors to sleep for seven and a half hours, but he never failed to rise at the time set even if, for
insomnia or any other reason, he had not been able to get that amount of sleep, or was
especially tired. [688]
He lived personal order and punctuality, convinced that these virtues were not only for his own
personal sanctification, but also ways of living charity and a condition for the effectiveness of the
work of others. Among the ways he lived punctuality and order in his work, he practiced the
"heroic minute," in order "to do what you must do and to be in what you do". "I had learned from
St Josemaria that there are two adverbs later, tomorrow which usually indicate
convenience, dereliction of duty, lack of resolve to tackle the tasks in a timely manner, and
therefore must be removed from the vocabulary of a Christian fully consistent with his vocation.
He was aware that he should not rush any job, and that sometimes one needs to decide to
leave matters to mature before giving solutions. But he rejected the behavior involving these
adverbs that demonstrated a lack of seriousness, a bourgeois mentality, and a fear to confront
the issues that required more intense concentration." [689]
He always advised people to set a schedule and without being rigid, to try to demand from
themselves to stick to it. This was to train their own will, carry out their work seriously, and
practice the spirit of mortification.
One aspect that showed the heroic virtue of Msgr. Del Portillo is related to meals. For many
years St. Josemara had to follow a spartan diet due to the diabetes he was suffering. [690]
Rosalia Lopez recalls that the Founder once told Don Alvaro, who always wanted to accompany
him, lvaro, my son, you do not have to do my diet regimen. Don Alvaro would answer, Yes,
Father. After the meal, Don Alvaro told me, Make mine like the Fathers. (...) The regimen of
our Father was very demanding, because he could not take salt or sugar, and could take only
very little fat. Don Alvaro followed this same diet and never complained. [691]
Both lived this situation with characteristic joy, as is apparent from a remark of Bishop
Echevarra. "With good humor, both commented that they had three types of diets at their
disposal: severe, severino (less severe), and very severe. They joked about this with a faithful
of Opus Dei, who precisely had the name of Severino, and lived for some time in Villa Tevere.
They told him that his presence alone he is a cheerful man helped them to follow their diet
more panache." [692]
The testimonies of those who, at different times, were in charge of preparing lunch for Don
Alvaro speak volumes. All agree on the docility with which he took what was presented to him to
eat; he had no whatsoever. Nevertheless, each witness had her own detail to tell. For example,
Laurinda de Jesus Dias says: "I have been fortunate to be able to cook for Don Alvaro, and I
481

saw many times, and often thought that he was very holy even just by the way he lived sobriety
at meals. He had a very strict diet, which did not allow us to vary the menu, nor to give him what
he would like. He lived detached from his tastes and fully trusted his daughters and the
indications of the doctors. He never asked us to serve something different or special. His diet
consisted of some cooked vegetables (which we tried to prepare as well as we could), a little
meat and no salt or sugar; and Don Alvaro was always cheerful with it, sometimes even joking
about his diet. Once I heard him comment to Rosalia, who served him the table, how the Father
enjoyed the little that we could give him. Another time he told us not to worry ourselves if we
could not give him more because that was his thing, and if sometimes we would put in more
food, because we thought that the Father had worked a lot and needed to eat to eat more, he
immediately told us that we had to give him no more than his due." [693]
During his trip to Mexico in 1983, one diary entry of the center where he stayed reads: "He
thanked us for having treated him so well (...). He told us that here we had given him ten times
his usual diet in Rome, and he had been tempted, at times, to take a broom and give us (a
spanking) with it. He said that affectionately, that he even looked excited." [694]
For her part, Rosina Hernandez says that, especially in the last years, there were times when
found it very difficult to take the indicated. He obeyed, nevertheless. In fact, in June 1993, after
returning from Pamplona, where he had undergone surgery, he was weak and "needed to rest,
since in a few days he was going to ordain several of his sons to the priesthood. He was given a
very strict diet. One dinner it was the 10th Don Alvaro only had filloa44. [695] Lolita Baa, who
was serving him, told him that for the Father there were two. One could see he did not have an
appetite and he found it hard to take all that much. He then turned to Don Javier in a voice of
supplication: Javi ... And Don Javier told him, Father, two. The Father took the second piece,
ate everything, and didnt leave even a crumb! I purposely looked at the plate when Lolita
brought it back to the pantry." [696]
Dr. Jess Prieto narrates an anecdote which concludes this chapter. "On one of my trips to
Solavieya to visit Don Alvaro it was August 15, 1987 or 1988 (Feast of the Assumption of Our
Lady). We went to the garden in the afternoon to do some sport. Don Alvaro was walking fast a
while and had sweated a lot. After the sports, we talked for a while under a tree and then,
around 8 pm, we went to dinner. I was thirsty, and I think others were too, because we had not
had anything to drink after sports. When we got to the room, I saw that beside each dinner set
was a glass of cold water. As I sat down to eat, I thought of making a small mortification of not
drinking until Don Alvaro drank his glass of water. Because I was so thirsty, I was watching Don
Alvaro very closely to see when he would start drinking. But I spent the whole dinner without
water because Don Alvaro did not drink until the end of dessert. This was how I realized the
mortification that Don Alvaro did, because if I hadnt done what I did for that purpose, I would
have totally missed the detail of how he mortified himself during meals. I could well see how,
without attracting attention, he lived heroism in the little details every day." [697]

44

Filloa is a dessert typical of the Spanish region of Galicia. Its made by taking a thin mass made of dough
consisting of flour, egg yolks, and a little milk, then frying it in a pan. More at the endnote (695).

482

FOOTNOTES:
[589] Del Portillo, ., Letters ..., vol. 2, n. 488.
[590] Del Portillo, ., Letters ..., vol. 2, n. 286.
[591] Del Portillo, ., Letter to Msgr. Marcello Costalunga, AGP, APD C-820 225.
[592] Cf. Testimony of Msgr. Javier Echevarra Rodrguez, AGP, APD T-19544, p. 704.
[593] Del Portillo, ., Letters ..., vol. 1, n. 4.
[594] Testimony of Carmen Ramos Garca, AGP, ADP T-18498, p. 33.
[595] St. Josemara, In Dialogue with the Lord, p. 21 (AGP, Library, P09).
[596] Codex iuris particularis Operis Dei, nn. 132, 4 and 5, Fuenmayor, A., Gmez-Iglesias,
V., Illanes, JL, The Canonical Path of Opus Dei, op. cit., p. 648.
[597] Testimony of Msgr. Javier Echevarra Rodrguez, AGP, APD T-19544, p. 659.
[598] Testimony of Ernst Burkhart, AGP, APD T-15479, p. 12.
[599] Speaking of the phenomenon of consumerism, John Paul II warned that "one must be
guided by a comprehensive picture of man which respects all the dimensions of his being and
which subordinates the material and instinctive to the interior and spiritual." (Encyclical
Centesimus annus, 1-V-1991, n. 36, AAS 83 [1991], 831).
[600] Del Portillo, ., Letters ..., vol. 1, n. 147.
[601] Del Portillo, ., Letters ..., vol. 1, n. 383.
[602] Testimony of Joaqun Alonso Pacheco, AGP, APD T-19548, p. 173.
[603] Del Portillo, ., Letter to Gregory V. Haddock, AGP, APD C-940105. We quote a lot
regarding this point. For example, in a letter to the Councilor of Italy, he wrote fifteen years
earlier: " May you love each other ! May you truly love each other! was really was refrain from
our Father, when he found himself with a group of his sons who would share with him the
responsibility of governance or formation. May it be seen that you love each other well: because
you assist each other in your work; because you are concerned with one another; because you
make fraternal correction, and not omit it by justifying yourselves under false pretexts. May you
strive to help each other to be saints: because this is our Father said the sign of the
authenticity of our brotherly affection." (Del Portillo, ., Letter to Mario Lantini in AGP, APD C790 322 Original in Italian..).
[604] Testimony of Joaqun Alonso Pacheco, AGP, APD T-19548, p. 139.
[605] Del Portillo, ., Letters ..., vol. 1, n. 393.
[606] Del Portillo, ., Letters ..., vol. 3, n. 50.
483

[607] Testimony of Jesus Molin Labarta, AGP, APD T-16292.

[608] Testimony of Carmen Ramos, AGP, APD T-18498, p. 37.
[609] Testimony of Msgr. Just Mullor Garca, AGP, APD T-19544, p. 4.
[610] Testimony of Msgr. Javier Echevarra Rodrguez, AGP, APD T-19544, p. 644.
[611] Testimony of Joaqun Alonso Pacheco, AGP, APD T-19548, p. 104.
[612] Ibid.
[613] Testimony of Ernst Burkhart, AGP, APD T-15479, pp. 7-8.
[614] Testimony of Federico Riera-Marsa Bonmat, AGP, APD T-17577, p. 5.
[615] Cf. Testimony of Msgr. Javier Echevarra Rodrguez, AGP, APD T-19544, p. 667.
[616] Testimony of Joaqun Alonso Pacheco, AGP, APD T-19548, p. 43.
[617] Ibid.
[618] Cf. Testimony of Msgr. Javier Echevarra Rodrguez, AGP, APD T-19544, pp. 409-410.
[619] Cf. Ibid., P. 338.
[620] Mt 14, 16.
[621] Del Portillo, ., Letter to the faithful of Opus Dei who were to receive priestly ordination. In
Romana, 9 (1989), p. 252.
[622] Testimony of Msgr. Javier Echevarra Rodrguez, AGP, APD T-19544, pp. 639-640.
[623] Ibid., P. 620.
[624] Cf. Testimony of Carmen Ramos Garca, AGP, ADP T-18498, p. 48.
[625] Testimony of Federico Riera-Marsa Bonmat, AGP, APD T-17577, P. 14.
[626] Cf. Testimony of Msgr. Javier Echevarra Rodrguez, AGP, APD T-19544, pp. 360-361.
[627] Del Portillo, , Remarks at a family get-together. AGP, Library, P01, 1976, 282.
[628] Del Portillo, ., Letters ..., vol. 2, n. 490.
[629] Testimony of Msgr. Javier Echevarra Rodrguez, AGP, APD T-19544, pp. 649-650.
[630] Ibid.
[631] Testimony of Marlies Kucking, AGP, APD T-18376, p. 41.
[632] Testimony of Msgr. Javier Echevarra Rodrguez, AGP, APD T-19544, p. 626.
484

[633] Testimony of Juan Bautista Torello, AGP, APD T-16269, p. 5.

[634] Testimony of Msgr. Marian Oles, AGP, APD T-19274, p. 1 (Original in Italian). It refers to
n. 815 of The Way.
[635] Del Portillo, ., Remarks at a family get-together, 18-VII-1988, AGP, B.1.4 T-880 718
series.
[636] Del Portillo, ., Remarks at a family get-together, 2-X-1976 AGP Series T-761 002 B.1.4.
[637] Cf. Testimony of Msgr. Javier Echevarra Rodrguez, AGP, APD T-19544, p. 645.
[638] Del Portillo, ., Remarks at a family get-together, 29-III-1981, AGP, B.1.4 number T-810
329.
[639] Cf. Testimony of Joaqun Alonso Pacheco, AGP, APD T-19548, p. 139.
[640] Cf. Testimony by Marlies Kucking, AGP, APD T-18376, p. 40.
[641] Cf. Testimony of Carmen Ramos Garca, AGP, ADP T-18498, p. 55.
[642] Testimony of Msgr. Javier Echevarra Rodrguez, AGP, APD T-19544, p. 893.
[643] Ibid., P. 893.
[644] Testimony of Federico Riera-Marsa Bonmat, AGP, APD T-17577, p. 6.
[645] Testimony of Msgr. Javier Echevarra Rodrguez, AGP, APD T-19544, pp. 635-636.
[646] Testimony of Card. Julin Herranz, AGP, APD T-19522, p. 187.
[647] Testimony of Msgr. Javier Echevarra Rodrguez, AGP, APD T-19544, p. 761.
[648] Cf. Testimony of Paulino Busca Maganto, AGP, ADP T-16317, p. 84.
[649] Del Portillo, ., Remarks at a family get-together, December 8, 1986, AGP, B.1.4 T-861
208 series.
[650] Testimony of Maria Elisabeth Waldstein, AGP, ADP T-18478, p. 1.
[651] Del Portillo, ., Letter to Francisco Snchez Casas, in AGP, APD C-811 028.
[652] Del Portillo, , Remarks at a family get-together. AGP, Library, P01, 1976, 12.
[653] Cf. Testimony of Regina Gutirrez Cortina, AGP, ADP T-18433, pp. 53-64, which shows
many details that show the concern of Don Alvaro for his son.
[654] Regina Gutirrez Cortina, the sister of Bosco. She had worked for some years in Rome at
the Central Advisory Opus Dei.

485

[655] Del Portillo, ., Letter to John Bosco Gutirrez Cortina, in Epistolario, AGP, APD C910517-01. And to the father of Bosco, he wrote: "As you know very well, in these eight and a
half months and Ive prayed daily for that most beloved son of yours and mine as well going
to the Blessed Virgin, the Mother of God and our Mother, convinced that she would obtain his
freedom for us." (Del Portillo, ., Letter to Antonio Gutirrez Prieto, AGP, APD C-910517-02).
[656] Cf. Testimony of Maria Angeles Sanchez Bellon, AGP, APD T-0668, p. 7.
[657] Testimony of Msgr. Javier Echevarra Rodrguez, AGP, APD T-19544, p. 570.
[658] Cf. Del Portillo, ., Letter to Koichi Yamamoto, AGP, APD C-830 422.
[659] Del Portillo, ., Letter to Koichi Yamamoto, AGP, APD C-830802-01. He also wrote to his
Vicar in Japan a land that needed more hands in those moments of pain, and encouraged
him to keep the faith that God knows best: cfr. Del Portillo, ., Letter to Jos Ramn Madurga
Lacalle, AGP, APD C-830802-02.
[660] Testimony of Msgr. Javier Echevarra Rodrguez, AGP, APD T-19544, p. 566.
[661] Del Portillo, ., Remarks at a family get-together, 24-VIII-1977, AGP, B.1.4 T-770 824
series.
[662] Cf. Testimony of Dr. Diego Martnez Caro, AGP, APD T-1279, n. 78.
[663] Ibid., N. 79.
[664] Cf. Testimony of Msgr. Javier Echevarra Rodrguez, AGP, APD T-19544, p. 501.
[665] Cf. Testimony of Joaqun Alonso Pacheco, AGP, APD T-19548, p. 99.
[666] Cf. Testimony of Jos Antonio Garca-Prieto Segura, AGP, APD T-0829, p. 35.
[667] Testimony of Joaqun Alonso Pacheco, AGP, APD T-19548, pp. 104-105. Bishop
Echevarra testified that he also recited other prayers during the thanksgiving after Communion.
"I know that in those moments he always recited a Te Deum, a prayer for the eternal repose of
all the deceased, (and) the prayer En ego. He sought to fully take advantage of those moments
when Our Lord Jesus Christ in the Blessed Sacrament was with him in his heart." (Testimony of
Msgr. Javier Echevarra Rodrguez, AGP, APD T-19544, p. 502).
[668] Cf. Testimony of Msgr. Javier Echevarra Rodrguez, AGP, APD T-19544, p. 349.
[669] Cf. Ibid., P. 378.
[670] "Aside from a time when he received my parents, I had the opportunity to be present in
some of these meetings as an English translator. Those who visited him would confide their
concerns and would ask for advice on how to deal with problems in the family, at work, etc. Don
Alvaro gave them light and strength through his priestly words, even as he promised to help
them with his prayer. He tried to talk to them about the need to seek union with God in daily life
through the frequent reception of the Sacraments and about love for the Blessed Virgin, thus
486

making the pursuit of holiness accessible. He treated everyone with great affection. He knew
how to reassure and encourage them, give them criteria, etc. I've also been with other people
after they had been with Don Alvaro: they were all so grateful, full of joy and peace, and sought
to keep his words and the advice they head from his lips in their memory or by writing them
down." (Testimony of Federico Riera Marsa Bonmat, AGP, APD T-17577, p. 4).
[671] Gil Hellin, F., Letter to Msgr. Javier Echevarra Rodriguez, Prelate of Opus Dei, Roma 13V-1995, AGP, APD T-15175.
[672] Cf. Testimony of Rosalie Lopez Martinez, AGP, APD T-18545, p. 57.
[673] Testimony of Federico Riera-Marsa Bonmat, AGP, APD T-17577, p. 3.
[674] Cf. Testimony of Msgr. Javier Echevarra Rodrguez, AGP, APD T-19544, p. 378.
[675] Cf. Testimony of Federico Riera-Marsa Bonmat, AGP, APD T-17577, p. 19.
[676] Cf. Testimony of Msgr. Javier Echevarra Rodrguez, AGP, APD T-19544, p. 377.
[677] Cf. Ibid., P. 378.
[678] Cf. Ibid.
[679] "On June 29, 1985, while in a get-together with his children in the reading room of
Cavabianca, Bishop Alvaro del Portillo said in passing, I do my confession every Friday with
Don Javier."(Testimony Paulino Busca Maganto, AGP, ADP T-16317, p. 48).
[680] Cf. Testimony of Joaqun Alonso Pacheco, AGP, APD T-19548, p. 161.
[681] Cf. Testimony of Msgr. Javier Echevarra Rodrguez, AGP, APD T-19544, p. 848.
[682] Cf. Testimony of Joaqun Alonso Pacheco, AGP, APD T-19548, p. 169.
[683] Ibid.
[684] Cf. Testimony of Msgr. Javier Echevarra Rodrguez, AGP, APD T-19544, p. 362.
[685] Cf. Ibid., P. 809.
[686] Testimony of Paulino Busca Maganto, AGP, ADP T-16317, p. 41.
[687] Testimony of Joaqun Alonso Pacheco, AGP, APD T-19548, p. 169.
[688] Cf. Ibid., P. 167.
[689] Testimony of Msgr. Javier Echevarra Rodrguez, AGP, APD T-19544, pp. 904-905.
[690] "St. Josemara suffered a very serious type of diabetes mellitus for years. When he was
diagnosed with the disease, although the food that he took was not the most agreeable,
everything was done, within these limitations, to give him the best meals. I refer to this because
487

the Servant of God adjusted everything necessary so that Saint Josemaria could bear more
easily the difficulties brought about by the disease." (ibid. P. 793)
[691] Testimony of Rosalie Lopez Martinez, AGP, APD T-18545, p. 14.
[692] Testimony of Msgr. Javier Echevarra Rodrguez, AGP, APD T-19544, p. 793.
[693] Testimony of Jesus Laurinda Dias, AGP, APD T-17746, p. 4.
[694] Testimony of Bertha Elisa Arias, Diary of Don Alvaros stay in Mexico, 1983, AGP, D19186, p. 4.
[695] The filloa is a "a fritter which is made with dough, egg yolks and some milk" (Dictionary of
the Royal Academy of the Spanish Language).
[696] Testimony of Rosina Moreno Hernndez, AGP, APD T-17746, p. 15.
[697] Testimony of Jesus Prieto Valtuea.

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Chapter 22: The last years

1.
2.
3.
4.
5.
6.

His ordination as bishop

The beatification of the Founder of Opus Dei
Squeezed like a lemon
Here it seems easier to talk to God
"Enter into the joy of thy Lord" (Mt 25,23)
Reputation for holiness and favors attributed to his intercession

Two events primarily distinguish the last stage of the life of Don lvaro: his episcopal ordination
and the beatification of the Founder of Opus Dei.
As Prefect of the Congregation for Bishops, Cardinal Sebastiano Baggio had followed closely
the transformation of Opus Dei to a personal prelature in 1982, and knew its juridical reality at
its very root. In December 1990 he was already the Cardinal Camerlengo. As soon as he
learned of the appointment of Don lvaro as bishop, he sent him a telegram manifesting his joy.
Not content with that, on December 9, he wrote in a letter: "I would now like to express to Your
Excellency not only the fraternal sharing of that holy joy, but also the satisfaction of reaffirming
that which the Holy Father, with His august gesture, wanted to transmit to the Personal
Prelature. I'm thinking that if the glory and happiness of the blessed in heaven could increase,
the revered founder of Opus Dei, Msgr. Josemara Escriv de Balaguer, will now enjoy it in its
fullness. But even for us, ordinary mortals, we can likewise make this awaited moment a motive
for perfect joy." [698]
As well, the beatification of Escriv constituted, undoubtedly, one of the greatest gifts that the
Lord gave to Bishop del Portillo here on earth. He lived this event from his habitual point of view
of faith and of service to the Church and souls. "What does our Fathers elevation to the altar
mean for us?" he asked in a letter dated March 19, 1992. "Certainly, a great joy, but also a great
responsibility. I want to point out to you so that it does not remain in the background an
obvious reality that is fraught with consequences: in beatifying our Father, the Church raises to
the altars the Founder of Opus Dei. On the one hand, this confirms us strongly once again in the
certainty that the spirit of the Work is a path to holiness; and, on the other, it encourages us to
live up to it faithfully until we reach, as our Father did, the glory of Heaven. (...) So the coming
May 17 should represent a milestone in our struggle for holiness, the beginning of a new stage
of a fuller and more generous fidelity to our vocation." [699]
1. His ordination as bishop
After his appointment as Prelate of Opus Dei, upon instructions from the Holy See, Don lvaro
began using the vestments, ring, and pectoral cross proper to his office. He never sought
ostentatious outward signs; on the contrary, due to his natural modesty, it took him a lot of effort
to get used to wearing them. But it so happened that in one of the pontifical ceremonies in St.
Peters Basilica in which he participated, one of the emcees said that he had to wear episcopal
vestments including the skullcap and the pectoral cross because it was what was proper to
489

his condition as Prelate of Opus Dei. Don lvaro narrated the incident a few days after. "The
masters of ceremonies told me: you must wear a ring and a pectoral cross. I had a ring,
because the Nuncio of the Holy See in Italy, during the ceremony entrusting the Bull [700], gave
me one. But it was a ring with a stone so big, and I was not going to wear that. No I would have
never worn that, much less these days. Neither had I a pectoral cross; but I realized that I was
wearing under my cassock the cross with the relic of the True Cross that our Founder wore for
many years. I took it out and put it as a pectoral cross." [701] John Paul II later gave him several
pectoral crosses as gifts.
It was from that event and his later practice that scathing comments came from some
ecclesiastics although Don lvaro himself did not give any importance to them who criticized
him saying, "he dresses as a bishop without being bishop." [702] Msgr. Del Portillo understood
that his use of episcopal vestments was a clear way of defending the nature of the Prelature as
an ordinary jurisdictional structure of the Church. [703] Therefore, since receiving the indication
from the Holy See, he always wore these vestments when he officiated most solemn
ceremonies or when he went to Saint Peters to participate in pontifical liturgical celebrations.
Don lvaro was consecrated bishop in
January 1992; but years earlier, in 1983,
when Opus Dei was a personal prelature
for only a few weeks, rumors ran through
the Roman Curia that his episcopal
ordination could not be postponed. One
cardinal told this to him, thinking it was
the normal piece of news. The reaction of
Msgr. Del Portillo was to immediately
request an audience with the Roman
Pontiff. John Paul II received him in early
January. The Prelate of Opus Dei bluntly
Figure 181: The episcopal ordination of the Prelate of Opus Dei.
went straight to the heart of the matter. "I
Photo credits: Opus Dei Information Office
said: Holy Father, I heard this. Following
the example of our Founder, I have
asked for many prayers and Masses and many sacrifices and many hours of work for the
Prelature to get to its proper juridical solution, as desired by our Founder. If I am now appointed
Bishop, the devil may suggest to some that I have sought those many prayers for me to become
Bishop; and this is not true, and I do not want to shock anyone. So, Holy Father, I cannot
accept. And if you deem it necessary that the Prelate of Opus Dei be a Bishop, I put my position
in your hands from this moment: I resign. Then he said, No, dont worry." [704]
Time passed, and Bishop del Portillo thought he wouldnt be appointed Bishop, even if such a
fact was consistent with his status as prelate. "I thought it would be for my successor. I have
never prayed to be a bishop, but rather that my successor as Prelate of Opus Dei become a
bishop." [705] But on November 29, 1990, Cardinal Bernardin Gantin, Prefect of the
Congregation for Bishops, told him that the Holy Father wanted to ordain him bishop, and asked
him to accept. As was his custom, Don lvaro wanted to consult Msgr. Javier Echevarra, his
490

vicar general. [706] After clarifying that this ordination was not a recognition of his person, but
instead was something suitable for the figure and pastoral effectiveness of the Prelature, he
wrote to the Pope to accept the nomination. [707]
Msgr. Alonso recalls that "he received the nomination with great gratitude to the Lord and to the
Holy Father, thinking especially of the Church and of the Prelature, not himself. He considered
that the episcopal ordination of the prelate made the institutional nature of Opus Dei in the
Church visible, according to the charism of the Founder. He never considered the appointment
as a reward for his years of service to the Church or for his merits. I heard him say that he
considered himself a worm and it moved him to think that the outpouring of the Holy Spirit would
give him the strength necessary to the successors of the Apostles. And he asked the Lord, for
him and for all the faithful of the Prelature, for a constant fidelity to the Church." [708]
This was what he manifested to Cardinal Baggio in a letter he wrote to him in response to the
latters congratulations on the appointment: "This decision of the Holy Father confirms the
juridical and ecclesial reality of Opus Dei, as you write in your beautiful letter. I also see in this
happy event, above all, a gift from God to Opus Dei, for the good of the whole Church." [709]
When the news was made public, Don lvaro had a get-together with the people who lived in
Villa Tevere and told them: "The Prelate will receive the Sacrament of Orders in its fullness:
there will be a new outpouring of the Holy Spirit upon the head of the Work and, through the
communion of saints, in some sense, on everyone in Opus Dei. It will be a push to the Work
worldwide, a great gift from God, because in this way the Prelate will be part of the Episcopal
College and will be the successor of the Apostles." [710]
He chose for his episcopal coat-of-arms the seal of the Work the
cross of Christ placed in the middle of the world together with
a rose, the Marian flower par excellence, and the slogan
Regnare Christum volumus: We want Christ to reign. This Latin
phrase, which since his youth he had made his own after having
heard it from the lips of the Founder, encapsulated his desire to
serve the Church and souls. [711]
On January 6, 1991, he was ordained bishop by Pope John
Paul II. A lot of people attended the ceremony in St. Peters
Basilica, and those who followed the liturgical celebration
more closely could not help but notice how recollected Don
lvaro was. In this ceremony twelve other bishops were also
Figure 182: The episcopal motto of Don
ordained, including Cardinal Herranz. Bishop del Portillo was
Alvaro. Photo credits: Wikipedia
(uploaded by J-Ronn)
the eldest: "At 76, some parts of the ceremony posed
particular challenges, such as when the candidates had to
prostrate themselves while reciting the litany of the saints. (...) He lived the whole ceremony not
only with great physical endurance in a manner of speaking but with an uncommon, very
impressive recollection. You could see he was following every moment of the liturgy with an
intense spirit of prayer; he was praying. He said afterwards that he was asking the Lord above
all for one virtue: the virtue of fidelity." [712]
491

The next day he celebrated Mass in the Roman Basilica of SantEugenio, together with the
Vicar General and regional vicars of Opus Dei, in a sign of unity. In his homily, he confided to
the faithful: "I can tell you heart to heart, that yesterday, during the episcopal ordination, when
we were prostrate on the pavement, while we were asking for intercession of the saints in the
singing of the litany, I was meditating on the outpouring of the Holy Spirit upon my soul. I
considered that this outpouring was being poured on the head of the Work and at the same
time, in a non-sacramental but clear way clear when one has faith it also flowed over on all
members of the Work, through the Communion of Saints. (...) Our Father repeated at that time
[713] and always: prayer, prayer, prayer; and I, echoing him, insisted: fidelity, fidelity, fidelity,
while I was prostrate on the floor of St. Peters Basilica. May we be faithful: it is worthwhile! The
only thing worthwhile is a coherent life when we have said yes to our Lord. Let us resolve to be
faithful!" [714]
Immediately, he began to exercise the new sacramental power he received. On January 28, he
officiated for the first time the diaconal ordination of a group of faithful of Opus Dei, who later
would be ordained priests by John Paul II in St. Peter's Basilica. On May 19, he administered
the sacrament of confirmation to a group of parishioners of the parish of San Giovanni Battista
in Collatino [715]. And on September 1, 1991 he ordained as priests some of his sons in Opus
Dei. On this occasion, his happiness must have been particularly great, as he thought of the
Founder, as it was the first time this happened in the history of the Work. [716]
2. The beatification of the Founder of Opus Dei
A few months after he was consecrated bishop, July 6, 1991, Don lvaro lived through another
moment of great joy. This was when he attended the public reading of the pontifical decree on a
miracle attributed to the intercession of Msgr. Escriv de Balaguer. He immediately wrote to his
children, mentioning an idea he often repeated in the following months: "The Decree of the Holy
See, approved by the Holy Father, on the miracle attributed to the intercession of our Founder,
is, as I already noted, the last step before his beatification. As we await this event, we have to
continue to prepare with intense prayer, eager to fight for holiness. This expectation fills us with
joy, for love of the whole Church, our Father, and the Work: (three) loves which, for us, are
inseparable. Neither in this (beatification nor in anything) do we seek our own glory, but of God
who shines in his saints for the good of the Church and humanity." [717]
All that remained was for John Paul II to fix the date of the beatification. The Holy Father's
decision became public two months later, on September 24. The ceremony would take place on
May 17, 1992, together with the beatification of the Sudanese religious Giuseppina Bakhita. Don
lvaro wrote to John Paul II to thank him for his decision. He was sure that the elevation of
Josemaria Escriv de Balaguer to the altars, besides being a new "recognition of the
effectiveness of the path that he followed" would be a benefit to the whole Church, and, to the
faithful of Opus Dei," a further stimulus and powerful support for our personal commitment to
seek holiness with all our strength and to serve the Holy Church and souls." [718]
He was also certain that the news would bring great joy to millions. "I can assure you, Holy
Father, that the joy we experience right now and I dare say that it is shared by millions of
people express our ardent desire to be faithful children of God, despite our miseries. And
492

precisely because we are children of God, (we want to be) faithful and loyal to the Vicar of
Christ and the entire hierarchy in communion with Rome." [719]
By no means was there a shortage of isolated, but noisy and critical, opinions. A few
ecclesiastics very few compared to the vast majority of the world's bishops and many
thousands of secular priests and religious men and women questioned the appropriateness of
the beatification. To this group people with a secularist mentality and opposed to the Church
joined in chorus. There began a campaign of disinformation, which saw calumnies and
falsehoods against Msgr. Escriv thrown about. It was likewise directed against the Prelature,
which was accused of having manipulated the Cause [720], and against ecclesiastical authority,
who were alleged to have allowed themselves to be manipulated by Opus Dei.
From January 1992, following the publication of an article in Newsweek, more slanderous
stories came out, some of which were old myths and some others newly minted for the
occasion. Some even wanted to put pressure on the Vatican to stop the beatification. [721]
Don lvaro reacted in the same way we have seen him do in previous similar situations. Firstly,
he put the human means to clarify the truth and to reassure those who could have been
alarmed by the lies that were spread, some of which were particularly odious [722]. At the same
time, he maintained a great serenity, fruit of his supernatural vision [723], and urged those
around him to engage in an effective information campaign. It was easy to guess that behind all
the noise was the devil, who tried to prevent the ceremony of May 17, 1992 from happening
[724]. What hurt Msgr. Del Portillo was the offense to God made by these slanders and attacks
against the Church [725]. He transmitted peace and joy to his children, especially those in
Spain, where the attack of some media was more virulent. He wrote them: "Be cheerful, serene;
live in joy with the small Cross that we now carry. (...) Just think that what is happening that
smear campaign orchestrated, I insist, by a few is nothing new in the history of the Church.
Sanctity and the saints have always been a sign of contradiction. They provoked and continue
to provoke a wave of protest among those who feel denounced for their wrong doing or because
the saints self-giving to God pushes them out of their laziness. Therefore, take heart, my
daughters and sons! Before us is one more proof, if there were a need, of the sanctity of our
Father." [726]
Those who lived those events with Don lvaro, have also highlighted his forgiving attitude
toward the critics [727]. He prayed and made others pray for them [728] without bearing any
grudge. Bishop Echevarra makes reference to a significant detail: "One day, returning from a
visit, he met the Postulator of the Cause in the garage, who informed him that one of those exreligious who had been one of the protagonists of this campaign had just died, drunk. The
immediate response of Blessed lvaro was to ask, Have you offered prayers for his soul?"
[729]
However, despite the trials of that period, its most characteristic highlight was not the
contradictions, but rather the inner preparation that Msgr. Del Portillo exhorted in all the faithful
of the Prelature for an event from which he expected abundant supernatural fruit. He considered
that the best way to achieve this end was to proclaim a new Marian Year. He explained it thus to

493

his children: "From the hand of Mary, we will prepare and live the beatification of our Father,
with the desire to renew ourselves with a personal conversion as the Lord expects." [730]
They were months of spiritual and material preparation, to ensure that May 17 would be a great
song of praise to God. Msgr. Del Portillo was "setting the pace" of the spiritual preparation of his
children for the event. In September 1991, he said: "Above all, pray spe gaudentes (rejoicing
in hope) for the beatification of our beloved Founder, that we prepare ourselves personally for
that event" [731]. On December 1, he wrote: "The year 1992 has begun, the year of the
Beatification of our Father" [732]. And then, on January 1: "There are only a few months left to
that much-anticipated date of May 17, and we have to intensify our inner, spiritual preparation"
[733]. On February 1, he goes on: "It is now less than a hundred days to that date. Seeing how
urgently the Lord calls us to holiness in these moments, I invite you to do a thorough
examination something I also try to do myself and ask yourselves: am I fulfilling the
resolutions that I have set for myself for these Marian months?" [734] On April 27, he wrote:
"When you receive these lines, many of you will be making final preparations to come to the
beatification of our beloved Father. How long, yet how short at the same time, these days before
May 17 seem to me! In this final sprint, already within the Marian month of the Marian Year, I
ask you make a greater effort in dealing with Our Lady in the next few weeks, trying to hold
more firmly the hands of Holy Mary and St. Joseph whose feast (St. Joseph the Worker) we
celebrate on May 1." [735]
He also provided support to the material organization of the event, proposing practical solutions,
even in small details, so that the faithful could take the fullest advantage of the ceremony, and
thus grow in their piety and spiritual life. "He wanted, for example, that those attending could
actively participate in the singing during Mass, and so he had us send tapes with music to the
centers of Opus Dei in various countries way before the event. [736] "On February 8 he left
Rome, among other things to be in Madrid and there follow closely some preparations for the
beatification (the urn to which the remains of our Founder would be transferred, the serigraphy
to be placed on the facade of St. Peters Basilica, etc.)" [737]. It was his idea to suggest to
participants who would come to Rome to bring a folding chair, a hat (for shade), binoculars
[738], etc.
Personally, as the beatification date approached, he recollected himself more and more, with
the desire to imitate the example of the Founder: "Having dealt so much with a person who is on
his way to the altars is something that overwhelms. How many thanks I must give to God and
how much responsibility! This is the thought that all of us, to a greater or lesser extent, can and
should have. Others would (already) be saints, and we remain sinners..." [739]
On the eve of the beatification, he wrote to John Paul II: "I am trying to prepare as well as
possible along with the entire Prelature of Opus Dei and many hundreds of thousands of
cooperators, friends and collaborators to receive the abundant graces that, through the
maternal mediation of the Blessed Virgin, the Holy Spirit will pour on the Universal Church and
all of us. (...) Specifically, I wish to express my feelings of joy to Your Holiness in these hours
immediately preceding the solemn ceremony this morning: we have long and very carefully

494

prepared for this celebration, to do it all for the glory of God and to make it also an occasion of
genuine conversion for its many faithful." [740]
We can assume that May 17,
1992 was one of the happiest
days in the life of Don lvaro. The
Mass of the beatification of the
Founder and the Sudanese
Canossian religious, Josephine
Bakhita, began at 10 a.m. as the
Pope came to the altar of St.
Peter's Square, accompanied by
twenty concelebrants. These
were led by Cardinal Camillo
Ruini (the Popes Vicar for
Rome), Cardinal Laurean
Rugambwa (Archbishop of Dares-Salaam, Tanzania), and
Cardinal Angel Suqua
Goicoechea (Archbishop of
Madrid, Spain). The bishops who
concelebrated were the following:
the Prelate of Opus Dei, Bishop
lvaro del Portillo; Archbishop
Elias Yanes Alvarez, Archbishop
Figure 183: Josephine Bakhita, the Sudanese Canossian sister beatified with
the Founder of Opus Dei on May 17, 1992 would later be canonized on
of Zaragoza, the diocese in which
October 1, 2000. St. Josemaria was canonized on Oct. 6, 2002. Photo credits: the new Blessed was ordained;
Diocese of Westminster
Archbishop Pietro Nonis, Bishop
of Vicenza, the diocese where Blessed Giuseppina Bakhita had died; Archbishop Edward
Nowak, Secretary of the Congregation for the Causes of Saints; Msgr. Erwin J. Ender, Apostolic
Pro-Nuncio in Sudan; Archbishop Gabriel Zubeir Wako, Archbishop of Khartoum; Msgr. E.
Kabanga Songasonga, Archbishop of Lubumbashi, Congo; Msgr. Ambrosio Echebarra, Bishop
of Barbastro, the birthplace of St. Josemara; and Msgr. Macram M. Gassis, Bishop of El Obeid,
Sudan. The rest of the concelebrants were Msgr. Javier Echevarra and Msgr. Francisco Vives,
respectively then the Vicar General and Vicar Priest Secretary of the Prelature of Opus Dei; the
Superior General of the Canossians, Fr. Augusto Boscardin; Msgr. Toms Gutirrez, Regional
Vicar of the Prelature in Spain; Msgr. Mario Lantini, Vicar of Italy; Fr. Xavier Ayala, Vicar of
Brazil; Fr. Jos Ramn Madurga, Vicar of Japan, and Fr. Soichiro Nitta, the Prelatures first
Japanese priest.
All told, thirty-five cardinals attended the ceremony, including the Vatican Secretary of State,
Cardinal Angelo Sodano, and over two hundred archbishops and bishops, as well as civil
authorities representing thirty countries. St. Peter's Square and its nearby streets were filled with
hundreds of thousands of faithful who piously participated in the liturgical celebration that was
also televised in several countries. Msgr. Del Portillo would comment afterwards that he seemed
495

to be immersed in a sea of joy [741]. And his joy increased, if such a thing were possible, as
news reached him of numerous conversions that happened and of spiritual graces that were
received at that time [742].
After a beatification, it is customary to celebrate a Mass of Thanksgiving to God, in honor of the
new blessed. Msgr. Del Portillo made a plan these masses to be celebrated in various basilicas
and churches in Rome for three days. The first would be on May 18. As a large crowd was
anticipated, a sufficiently large outdoor space had to be found. What first came to mind was the
Olympic Stadium in Rome, the grandstand of which could accommodate 80,000 people, and to
which space could be added the area of the pitch. This possibility was communicated to the
Vatican Secretariat of State, and the proposal seemed fine. It was also communicated to the
civil authorities, who agreed. As it was expected that the Pope would be granting an audience
after the Mass to those attending the Beatification, John Paul II had to be informed as well. The
communication to the Holy Father was framed as a request that, if it was not inconvenient, the
Mass would be held there.
The Pope said he wanted to calmly
consider the proposal. And then the
unthinkable happened. After two or
three days, he said it was better
that the Mass be held at St. Peters
Square. Months later, Don lvaro
confided to a group of faithful of
Opus Dei: "I did not make that
request nor had it crossed my
mind nor to anyone else in the
Work because that has never
been done. But it occurred to the
Pope" [743]. Msgr. Del Portillo
celebrated the Thanksgiving Mass
with his Vicars in St. Peters
Square. Again, a huge crowd
attended. When it was finished,
Figure 184: St. John Paul II and Blessed Alvaro after the Thanksgiving Mass
John Paul II came down to the
for the canonization of St. Josemaria. Photo credits: netherhallnews.org
square and rode around in the Pope
mobile to greet the faithful. Then he addressed a few words to those who were there and ended
with a heartfelt embrace to Don lvaro amidst the cheers and joy of the participants. The Holy
Father then asked Bishop del Portillo to join him in the blessing that he imparted. [744]
The three days (or triduum) of thanksgiving were held with over twenty solemn Masses in
different Roman basilicas, officiated by cardinals and bishops, for various language groups of
pilgrims. On May 21, Bishop del Portillo concluded the commemorations with another Mass in
the Basilica of SantEugenio. During the homily, he invited those present to follow the example
of heroic generosity that Blessed Josemaria Escriv always had in love for the Church [745].

496

To show Opus Deis gratitude, Msgr.

Del Portillo made an offer to the
Pope, the funds for which came
from donations from people in many
countries: the construction of a
parish in the peripheries of the
Diocese of Rome. This was in
response to a diocesan project for
the building of fifty new churches in
areas of the city undergoing
expansion [746]. This manifested
once again as Cardinal Palazzini
stated that the only reason for
Opus Deis existence is service to
the Bride of Christ [747]. In the
Figure 185: The Church of St. Josemaria is located in 7 Largo Josemaria
following weeks and months, Don
Escriv, Rome in the EUR district. St. John Paul II visited this church. Photo lvaro never tired of listening to
credits: RHL Architettura
details and anecdotes about the
spiritual fruits that came as a result of the Founders elevation to the altars. He asked his
children to put these favors into writing as a testimony of God's gifts [748].
3. Squeezed like a lemon
After an angioplasty in his left renal artery, performed in 1985, his clinical condition had
improved, even though, according to the doctors, his renal function would never be as it was
before. Gradually, his physical strength began to decline inexorably, and increasingly he felt
more physical fatigue which he bore with joy. Nevertheless, his work pace hardly slowed. St.
Josemara had explained to his children that the spirit of Opus Dei was to ask God for "the
grace to die very old to live for many years so as to be able to serve God and souls,
squeezed like a lemon, giving all" [749]. That was the ideal of Don lvaro.
Since 1990, he could not make catechetical trips to other continents anymore, because of the
physical effort these required. But he continued to visit European countries to give a push to the
apostolates or to study in situ new pastoral possibilities. In April 1991, for example, he returned
to Sweden and Finland, and encouraged his children to prepare bold apostolic projects: "I have
seen clearly during these days that Finland is a door into the Baltic States: Estonia, Latvia and
Lithuania And then who knows? Beyond this is the vast Russian empire." [750]
From Scandinavia he moved to Poland, where a few faithful of Opus Dei had been residing
since the previous year. He prayed at the tomb of Cardinal Wiszynski and met with the
Archbishop of Warsaw, Cardinal Glemp, and Msgr. Kowalski, the Apostolic Nuncio [751]. He
would return to Poland a few months later to participate in the VI World Youth Day in
Czestochowa, where he celebrated Mass in Spanish for three thousand young people in the
parish of Victoria. In his homily he said: "We are in Poland, next to Our Lady of Jasna Gra, who
I have no doubt was the starting point of the historic transformation that led to the collapse
497

of dictatorships created by atheistic materialism. (...) We are witnessing a time of special

significance, one of those moments when the fate of nations, of millions and millions of souls, is
decided. And the protagonists are you; we all are. Do not think that history unfolds according to
some laws independent of human freedom. No. We shape history through the exercise of our
freedom: hence our responsibility. God is the Lord of history, but he wants to count on us for his
saving plans." [752]
On August 15 he participated in the Eucharistic celebration presided by Pope. Then, at the
Shrine of Jasna Gra, he renewed the consecration of Opus Dei to the sweetest Heart of Mary.
At the end of this trip, in Warsaw, he stopped before an image of Our Lady of the Gate of Dawn,
Auros Varty, especially venerated in Lithuania, to whose protection he entrusted the project of
starting in the Baltic Countries. [753]
In January 1992 he went to Prague then it had not yet been separated to the Czech Republic
and Slovakia and Budapest, where some months before stable apostolic work of Opus Dei
had begun [754]. It was a journey of intense prayer in which he lived with his children the
scarcity of material means of the beginnings. [755]
Afterwards, until the month of May, he dedicated his efforts entirely to the beatification of St.
Josemara. During that time, he ended each day very tired by the sheer volume of work and the
emotion that this entailed. The need for the summer break was more keenly felt [756]. In July
the first center of Opus Dei was erected in Nicaragua, a country for which he had prayed a lot,
closely following the ups and downs of the Church in that Central American nation [757]. On the
12th of that month he left for Spain, but, upon receiving the news on arrival that the Pope was
going to undergo surgery, that night he decided to return to Rome, giving up his plan of rest to
be near John Paul II [758]. Ten days later he could finally begin his rest in a village close to
Pamplona.
On September 6 he conferred priestly ordination to twenty deacons of the Prelature at the
Shrine of Torreciudad, and on the 18th he opened the VI Ordinary General Congress of Opus
Dei in Villa Tevere. There were 198 persons who participated, men and women from various
nations where the Prelature was doing apostolic work [759]. Within the days of the Congress, on
the 23rd, he dedicated the new altar of the Prelatic Church of Our Lady of Peace, under which
the sacred remains of Blessed Josemaria were placed. The Congress concluded on September
26 with a solemn Te Deum of thanksgiving. Despite his limitations of health, he showed the
same zeal as ever, a fact noted by Jos Ramn Madurga: "His determined resolution has been
stuck in my mind: Non recuso laborem." [760]
In October he traveled to Switzerland and Portugal to "put in the hands of the Virgin in
Einsiedeln and Fatima, the apostolic zeal that inspired him and which he constantly transmitted
to everyone scattered across the five continents." [761]
In 1992 he published two books in which he recalled and highlighted the figure of St. Josemara:
A life for God: Reflections on the figure of Josemaria Escriv de Balaguer [762], and in
collaboration with Cesare Cavalleri, Interview on the Founder of Opus Dei [763].

498

On finishing that year so densely packed with events, he experienced yet another great joy: the
publication of the Catechism of the Catholic Church. He hastened to write to John Paul II to
thank him and to assure him of the commitment of all in Opus Dei to make it known [764]. In the
succeeding month, he pointed out to his sons that "in these times when the Church is called to
a new effort of evangelization [765], Divine Providence has arranged that we count on this
Catechism as a sure norm for teaching the faith [766]. What a joy for us who have as our
dominant passion the desire to give doctrine! Besides studying it, try to spread it everywhere. A
Father of the Church says that Christ, being the Sun of Justice, rightly calls his disciples light of
the world; through them, like bright rays, He spread throughout the world the light of knowledge
[767]. Let us, then, put the means so that this intense beam of light that is the new Catechism
shine in us and enlighten many souls" [768]. Immediately, he gave indications for all members
of the Work to know well the text of the Catechism, to use it for spiritual reading, and to try to
spread as widely as they could [769].
On February 14, 1993 the Priestly Society of the Holy Cross celebrated the 50th anniversary of
its foundation. This occasion was a very meaningful one for Don lvaro not less because years
ago, the Founder himself commissioned him to submit documentation to the Holy See to
request for its canonical approval. On this anniversary he wrote a long pastoral letter in which,
among other ascetical themes, he highlighted the organic cooperation of the laity and priests in
the Prelature who form an inseparable unit. His gratitude to God for being one of the first
laymen of Opus Dei to be ordained was ever present in his soul [770].
This gratitude only increased when one big dream was fulfilled afterwards. Msgr. Del Portillo
wanted to start the apostolic work in Israel, and finally actualize an old project of the Founder to
establish a Center for Biblical Studies in the birthplace of Our Lord. The occasion presented
itself through a request from the Vatican, which involved the transfer of two priests of the Work
to Jerusalem in 1993 [771]. On March 10 he erected the first center of the Prelature in the Holy
Land.
That same year saw yet another, long-desired dream fulfilled: India [772]. On several occasions
he had commented: "How I would like to offer our Lord the start of apostolic work in India. I ask
you to have a big heart and think of the whole world. We are interested in all people, but that is
a vast nation with very good people who are virtually unevangelized. There will be many
difficulties" [773]. Indeed, he was very well aware he said it in a family get-together in April
that "there the only Catholic priests who are allowed to enter are those who were born there. In
the Work there are a few (Indians) but, having been born outside the country, or have been
away for many years, they have lost their nationality and cannot enter" [774]. His wish was
fulfilled in September of that year.
In late March 1993, during a meeting with Regional Vicars, he suffered an episode which led to
the further deterioration of his health: the diagnosis was sudden dyspnea resulting from
pulmonary edema that followed an atrial fibrillation. The doctors performed a cardiac procedure
to correct it by using electrodes placed on the chest wall [775]. It was effective, and he
recovered quite well such that in April he could already go to Switzerland, Sweden, Finland and,
for the first time, Estonia, one of the Baltic countries. There he met with a group of families who
499

increased in his soul the desire to strengthen them in the faith, or bring them closer to the true
faith [776]. Msgr. Echevarra remembers an anecdote from that trip. They were walking through
the streets of Tallinn, "trying to sow it with prayer and petition for the inhabitants of that country.
To avoid more expenses we had brought lunch with us. While they were eating in a town
square, a child came near us to whom Don lvaro offered his own food. They shared the meal
between them." [777]
Upon his return to Rome, he suffered another strong atrial fibrillation, which signaled that his
cardiac condition required even more attention. On May 19, during a quick trip to Spain, he
suffered another attack, this time involving the lungs, which required his admission to the
Hospital of the University of Navarra. He was placed under sedation and another cardiac
procedure was performed to correct his heart rhythm. Everything proceeded without incident.
Discharged hours later, he was again admitted on the 21st and stayed on until May 28. His heart
was worsening, and the doctors decided to install a pacemaker [778]. Notwithstanding all these
health challenges, he conferred priestly ordination on twenty-four deacons of the Prelature on
June 13, and on another twenty on September 5.
On June 25 he celebrated the 49th
anniversary of his own ordination. Even
at the time he began looking forward to
his golden anniversary as a priest:
"There is still one year to go, during
which many things can happen. I ask
the Lord to help me to be faithful minute
by minute, day by day. Thus, I prepare
for my priestly jubilee, if it comes... And
if not, I will live it in Paradise. Where
God wants. It is more convenient to
leave, (but its) too comfortable. I want
whatever the Lord wants" [779].
Afterwards, every time he made
reference to that future celebration, he
always added, as some sort of footnote:
"If I make it."

Figure 186: Don Alvaro blesses a sick person after a get-together in

Madrid in 1993. Photo credits: Opus Dei Information Office

On June 27 he left for Spain, where he remained about two months. Apart from resting, his main
reason for going there was to undergo cataract surgery on both eyes. The procedures were
carried out in Pamplona on July 9 and 23 [780].
Despite his reduced physical vigor, he nevertheless undertook new pastoral visits. From
October 2 to 8 he went to by Austria and Switzerland [781]. From October 12 to 14, already
back in Rome, he participated in a theological conference on the teachings of the Founder of
Opus Dei, organized by the Romanian Athenaeum of the Holy Cross, which concluded with an
audience with the Holy Father at the Vatican [782]. On the 15th of that month he celebrated the
Mass which marked the beginning of a medical school and nursing school in the Libero Istituto
500

Universitario Campus Bio-Medico, an apostolic initiative of Opus Dei in Rome that he himself
promoted [783].

Figure 187: The Campus Biomedico University Hospital is a modern hospital in the periphery of Rome committed to
providing the very highest level of medical and personal care in a Christian spirit of responsibility and service, and in
accordance with the teachings of St Josemaria, the founder of Opus Dei. Text and photo credits: Campus Biomedico
University Hospital

From October 26 to November 3, he went back to Switzerland, Poland and Germany. In

Zurichs Palace of Congress, some six hundred people, many of whom were non-Catholic,
gathered to listen to Don lvaro. He spent considerable time explaining the spirit of true
ecumenism. In Poland, where the apostolic activities of the Prelature had experienced rapid
growth [784], he encouraged them not to allow practical materialism, consumerism, and
hedonism to water down their Christian commitment [785]. On October 30, he was in Cologne,
and there, in addition to several meetings with small groups of people, he had one in which
about fifteen hundred people participated.
He spent the final stretch of his travels in 1993 in Spain, from November 15 to 25. He travelled
to Barcelona, Jerez de la Frontera in Cdiz, and Madrid, and in all these places he received
many people, to whom he devoted all his attention, not minding his fatigue.
During the last months of his life, his intense "affective and effective" union with the Pope
increased further, if that were possible. When the encyclical Veritatis Splendor was published,
he wanted to express his joy to the Pontiff for that excellent text which had received so much
criticism by sending a selection of favorable articles, written or promoted by him or by other
members of Opus Dei [786]. He promoted means to publicize and implement the message of
the Holy Father on "Television and Family", during the XXVIII World Day of Social
Communications on January 24, 1994 [787]. He gave the same support when John Paul II
published a Letter to Families, on February 2, encouraging everyone to promote the truth about
marriage and the family, in society and through civil law [788].
As well, when the Roman Pontiff reiterated his call for peace in the Balkans on the last year of
Don lvaros life, he once again called on all his children to be generous in their prayer and
501

fasting for peace in the Balkans [789]. He had already done the same in previous years, since
the conflict erupted [790].
On January 13, 1994 he was received in audience by the Holy Father [791]. Later that month,
he travelled to Pamplona to preside over the ceremony in which seven distinguished individuals
were granted the title of doctor honoris causa by the University of Navarra [792]. On this
occasion, he gave a speech that reflects his optimism and the conviction that faith can truly
renew the world and change the attitude of scientists to the problem of truth. "Far from sterile
protest and passive conformity, university students must strive to overcome the numbness that
brings with it a hedonistic frivolity. They should struggle to acquire a deep intellectual and
human formation that makes them mature women and men, responsible citizens, cultured
persons, competent professionals. To help them in this endeavor, it is necessary that teachers
devote their best efforts to personalized education, and to research that is seriously committed
to the discovery of the causes involved in social and cultural phenomena. Because only if one
gets to their anthropological and religious roots, can one understand with depth the current
crisis, and find ways for these present changes to produce a harmonious and fruitful civilization,
to which all men and women of good will aspire. With a mind open to the universality of
knowledge and with the generosity of spending your time attentively to each student, professors
will know how to transmit to the students by means of the example of your life the
convictions necessary to combat joyfully his or her selfishness and to launch themselves on the
adventure of once more inspiring an already weary world." [793]
The day before the solemn ceremony he had felt unwell, a development that nearly prevented
his participation. But eventually, he overcame and presided over the ceremony as Chancellor. In
this regard, I remember something quite significant. A year after his death in Villa Tevere I saw
a documentary of that ceremony. The images showed how much effort each step took for Msgr.
Del Portillo so much so that Bishop Echevarra said, before everyone, "I apologize, because I
see that we have demanded from Don lvaro more than he could physically give, and we did
not notice." Don lvaros fatigue that those images revealed, was a manifestation of his poor
health. [794]
On March 11, he celebrated his 80th birthday. He received an official greeting card from the
John Paul II, but with a very personal message that said: "To my revered and beloved brother
lvaro del Portillo, who with a grateful heart to the Lord celebrates his eightieth birthday:
expressing my deep appreciation for your faithful work in the service of the Church and
imploring abundant heavenly graces for an even longer and more fruitful ministry, I cordially
impart a special Apostolic Blessing, extending it with affection to all the priests and laity of the
Prelature of Opus Dei." [795]
During his homily in the morning Mass that he celebrated in the Prelatic Church of Our Lady of
Peace, Bishop del Portillo opened his heart to those present: "By the goodness of God I am
eighty years old today. The wonders that I have been able to see all this time are innumerable. I
have received from God so many gifts that cannot be counted, so many caresses from Our
Lady, my Mother (...). Thank you, Lord! Forgive my lack of correspondence and, today, help me
more. Pray that I may know how to fill the gaps in my life, and put a lot of love of God in
502

everything. Today, besides nurturing in myself a sincere and joyful contrition, I resolve to
pronounce with more resolve than ever that nunc coepi!, now I begin!, which was the motto of
our Fathers life (...).Thanks to God and the intercession of our Father, the fire of love burns
strongly in my heart. So I feel very young (...). Youthfulness in age is something simply
physiological and is not so important; what really counts is ones inner youthfulness, which all
my daughters and sons of God in Opus Dei must always have. It is the youthfulness of those in
love in love with God and who strive to grow always in love." [796]
That day he announced an imminent trip to the Holy Land. He had always greatly desired to visit
the Holy Places, but had not carried out this desire to follow the custom of the Founder in
making journeys only for apostolic or work reasons. But as regular activities of Opus Dei had
already started in Jerusalem, he did not object when they made him consider that his presence
there would give a good boost to his childrens apostolate and would serve to comfort them. As
well, upon thinking of sites, so dear to him, that he would contemplate, he said: "I would like to
go to the lake of Gennesaret, which our Lord so often crossed; to go through those waters by
boat, rowing; to do my prayer in the lake and, above all, to visit the Holy Places, so united to
Jesus Christ, the Blessed Virgin, and St. Joseph." [797]
Before starting the trip, he gave indications to study the possibility of beginning apostolic work in
Kazakhstan. It was a country which originally was not among the more immediate expansion
projects of Opus Dei, but the moment John Paul II mentioned it, it became one. [798]
4. Here it seems easier to talk to God
They departed from Ciampino Airport (Rome) on March 14. He
was accompanied, as always, by Msgr. Echevarra and Msgr.
Alonso as well as by Dr. Chema Araquistin. They arrived in
Tel-Aviv at night, and was met by the Vicar of Opus Dei in the
Holy Land, Don Alberto Steinvort, and other members of Opus
Dei [799]. The next morning he left for Haifa, where he visited
the shrine of Our Lady Stella Maris on Mount Carmel and the
cave of Prophet Elijah. [800]
They were days of intense prayer and meditation on the life of
the Lord. They used their time in the car to pray all three parts of
the Rosary, do a few minutes of spiritual reading, and read the
Figure 188: Dr. Jos Mara Araquistain
Gospel passages related to the Holy Places to be visited. This
was the doctor and videographer to Don way, prayer arose spontaneously once they arrived at the site.
Alvaro. Photo credits: Centro Medico
"The Lord is so good that he wanted to leave these memories of
Parioli.
his time on earth, of his coming into the world. Here one finds it
easier to talk to God joyfully, to consider the Love that the Lord has for us." [801]

503

He celebrated his first Mass in the

Holy Land in Nazareth, in the
Church of the Annunciation. He
touched the inscription under the
altar of the basilica: Verbum caro
hic factum est (Here the Word
became flesh). In his homily, he
could not suppress his excitement,
"In this cave, there where the sign
says it, the Word became flesh.
The infinitely great and almighty
God takes human flesh. Where?
In a home filled with poverty. And
where was he born? In another
cave, which, over the years, is
now many meters underground.
Figure 189: Don Alvaro celebrating his first Mass in the Holy Land in the
The Lord was there; the Lord was
Basilica of the Annunciation. Photo credits: saxum.org
born there. For what? To give us
life. He became mortal, living that
way and afterwards, dying as he died so that we might live. (...) Lord, thank you for your
goodness! Thank you that you have deigned to come into the world, taking up the flesh of that
wonderful Maiden who was the Virgin Mary! So that we might be holy, so we might learn to fight,
and so that we might know how to say: Lord, I want what You want, I want because You want it,
I want it when You want it!" [802]
The next day, March 16, they went
to the site of the multiplication of the
loaves and fishes, near Lake
Tiberias. Then they went to Tabgha,
where there are three churches,
each of which respectively
commemorated three important
events of Christs life: the
multiplication of the loaves and
fishes, the conferment of Peters
primacy, and the Beatitudes. A few
kilometers from there one finds the
remains of the synagogue of
Capernaum and the house of St.
Peter. Along the way they read the
text of St. John which recounts the
second miraculous catch and the

Figure 190: Leaving the Basilica of the Beatitudes with the two custodes
and Msgr. Albert Steinvorth, the Counsellor of Opus Dei in the Holy Land.
Photo credits: Opus Dei Information Office

504

conversation that arose between the Resurrected Christ and his Vicar on earth: "Simon, do you
love me ...?" On this occasion, as with the rest, Don lvaro would recall the explanation of the
Gospel that he had heard from St. Josemara through the years.
He then celebrated Mass in the Basilica of the Beatitudes. Upon leaving, Msgr. Del Portillo
tarried a while, admiring with devotion the lake and the fields through which Jesus passed
twenty centuries ago. In the afternoon he spent a bit of time in meditation on the shore of Lake
Tiberias. It was not possible to rent a boat and do their prayer on the waters of the lake, as Don
lvaro had wished, but he accepted this disappointment without giving it importance [803]. In
that prayer, he asked God that his daughters and sons around the world may always listen to
the command of Jesus Duc in altum! Launch into the deep! and, in obedience to the
Masters command, to reap the abundant fruits of apostolate in the service of the Church.
On March 17 he went to Cana, where he prayed in the Wedding Church. Upon leaving, he said
that he had asked for the grace to always follow the advice of the Virgin: Do whatever he tells
you [804]. He celebrated Mass at Mount Thabor, and then, passing through Jericho, went to
Jerusalem where he visited the Holy Sepulcher that evening. "After kissing the tombstone long
and joyfully on his knees, he rested his elbows on it with his head in his hands and remained in
that position for a good amount of time. His excitement and gratitude for having been able to
pray there was quite evident" [805]. They then went up to Calvary. The stairs leading up were
steep, and Don lvaro's climbed them only with a lot of effort. Upon arrival, he fell to his knees
and put his head in the crook where tradition says the Cross had stood. [806]
Having completed his desire to
prostrate himself in Calvary and the Holy
Sepulcher, Msgr. Del Portillo then visited
the two centers of Opus Dei in
Jerusalem. First he was with his
daughters to whom he gave some gifts
he had brought from Rome. With this
gesture and many others we wanted to
express his paternal affection to those
who had gone to work in the Holy Land
in circumstances he knew were difficult.
Later on he went to see his sons. [807]
He spent March 18 in Jerusalem. He
celebrated Mass at the Basilica of the
Holy Sepulcher, on the altar
commemorating the appearance of
Jesus to Mary Magdalene. He also went
to the church of the Dominus Flevit [808]
Figure 191: In the picture one can see the small items that Don Alvaro and the Church of the Agony, in
placed on the slab where, according to tradition, Jesus spent the last
Gethsemane. In this last church, where
hours of Holy Thursday praying. Photo credits:
unsacerdoteentierrasanta.blogspot.com
he spent much time in prayer, those who
505

were with him witnessed one of the most moving scenes of the trip: he placed his pectoral
cross, crucifix and rosary on the rock on which, according to tradition, Jesus prayed on the night
of Holy Thursday to the early hours of Good Friday. [809]
On the 19th he went to Bethlehem. In his homily during the Mass in the Basilica of the Nativity,
he stressed the duty to imitate Jesus, Mary, and Joseph, in their full availability to God's plan.
"We are children of God, and we must imitate in everything the example shown to us by Mary
and Joseph, and above all, by Jesus Christ. (...) In small things, when we have trouble doing
what God asks of us, we say: Lord, do You want it? I want it too! And in the big things, the
same; with the difference that for Him there are no big or small things, because when he asks
us for something difficult to do, he also gives us the grace we need to carry it out. Its enough
that we put in our goodwill. And the Lord has every right to claim it. May we know how to tell the
Lord, Yes, we want to serve You." [810]
In the afternoon, at the Hotel Paradiso in Bethlehem, he had a get-together with almost one
hundred people of very different backgrounds: Catholic Palestinians, some Orthodox Jews, a
group of German seminarians who visited the Holy Land with a priest of Opus Dei, diplomats,
etc. [811] He made reference to the reason for his trip, and explained broadly the reality of Opus
Dei, and the apostolic fruits expected from the Holy Land in the service of God and souls [812].
Later, in Jerusalem, he was with Patriarch Michel Sabbah. That night, back in the hotel, he was
especially tired and had difficulty breathing. Dr. Araquistin attended to him [813].
On March 20 they went to Bethany and Ain Karim and had a get-together in the center of the
women of the Prelature [814]. On the 21st they went back to Jerusalem where they visited the
church of St. Anne, the pool of Bethsaida, the Chapel of the Flagellation, the Judgment Seat
(Lithostrotos), etc. He also met with the Apostolic Nuncio, and had a chat with a group of young
Palestinian and American
students [815]. At all times
everyone saw that he was
immersed in God and very
glad to have made this
journey [816].
Finally, on his last day in
Jerusalem, March 22, he had
the joy of celebrating Mass in
the church next to the chapel
of the Holy Cenacle. Bishop
Echevarra recalls how
impressed he was, seeing the
unction with which Don
lvaro "was filled: he looked
very concentrated, moved
with emotion" [817]. At the
same time, his physical

Figure 192: Don Alvaro's last Mass in the Holy Land was also his last Mass on
earth. Photo credits: Opus Dei Information Office

506

exhaustion was obvious, because he had had bad night [818]. He was so tired that he had to
ask his Vicar General to deliver the homily, because he wasnt feeling well. Despite the fatigue,
he celebrated the Mass with such a devotion that inspired everyone who participated [819]. No
one could have imagined that this would be his last Mass.
Afterwards, Don lvaro found walking difficult, but he nevertheless kept up with his affectionate
gestures for everyone around him. After saying goodbye to his children, that afternoon he left for
Rome from the airport in Tel-Aviv. During the plane ride he prayed the Rosary, did a bit of
mental prayer, and spoke to the co-pilot, encouraging him in the practice of the Christian life. He
mentioned that he had some difficulty breathing, but blamed the cabin pressure. He confided to
those who accompanied him that he was happy to have made the pilgrimage which he
considered a caress from God. [820]
5. "Enter into the joy of thy Lord" (Mt 25, 23)
The flight from Israel to
Ciampino airport took five
hours. Upon entering the airport
they were met with a pleasant
surprise: many families with
children were waiting for Don
lvaro. A girl offered him a
bouquet of flowers and Don
lvaro, visibly happy and
smiling, asked for her name and
said: "Youre giving me those
flowers: do you mind if I make a
gift of them for the Virgin?"
[821].
Figure 193: Upon his arrival in Ciampino airport, he was met by several families.
Photo credits: Opus Dei Information Office.

At about 10 p.m. he entered

Villa Tevere and went to the
chapel to greet the Blessed Sacrament. He told his children who had waited for him that he had
continually thought of all the faithful of Opus Dei while in the Holy Land. He likewise spent a few
moments with his daughters in the Central Advisory. After a frugal dinner he returned to the
chapel to do his examination of conscience, a nightly practice of piety he had been doing for
nearly all his life, and then retired to his room [822].
At three-ten in the morning he felt a sudden sharp pain. He phoned Msgr. Echevarra and said
with great serenity, My heart is pounding." The latter informed the doctor, Dr. Araquistin, who
immediately came, checked Don lvaros heart with his stethoscope, and took his blood
pressure: it was 200/100 [823]. Immediately he realized the gravity of the situation, and
informed Don lvaro. Despite such a diagnosis, Don lvaro betrayed nothing but absolute
peace. They helped him sit up a little in bed, so he could breathe better. The doctor went to get
an oxygen tank since Don lvaros breathing difficulties continued. Before he left the room,
however, Msgr. Del Portillo still managed to quip, "My son, what are you wearing? A hijab?" He
507

was referring to the robe Chema Araquistain was wearing. Smiling, Dr. Araquistin jested back
"No, Father, is a kimono." [824]
Msgr. Del Portillo lost his senses gradually. But before he became unconscious, Msgr.
Echevarra managed to administer sacramental absolution and the Anointing of the Sick [825].
The last moments of Don lvaros life were spent with the absolute normality and abandonment
to God that characterized his entire existence. He was aware of the moments he was going
through, but was neither nervous nor anxious. All the possible means to revive him were used
oxygen, injections, HR-massage but to no avail. Dr. Araquistin declared that the Father was
dying. The members of the General Council who were in Rome then came to his room. "Msgr.
Echevarra gave absolution several times. Later he began to recite the prayer card to Saint
Josemara asking for the healing of the Father, if it was the Will of God." [826]. But at 4 a.m., the
doctor certified that Msgr. Del Portillo had died [827].
He died at home, in peace, as if he were just sleeping quietly, surrounded by love and
veneration, and comforted by the sacraments that the Church reserves for the souls last and
most crucial moments. Next to his body, his children, filled with pain, began to pray the Rosary
aloud, while his body was being covered with a shroud and then clothed with his episcopal
ornaments. He was then transferred to the Prelatic Church, and soon after, the first of many
masses celebrated for the eternal repose of his soul began. [828]
At six-thirty in the morning Msgr. Echevarra telephoned the secretary of the Pope and asked
him to inform His Holiness about the death of Don lvaro. The news was communicated
immediately by Msgr. Dziwisz, and John Paul II stated that he would offer the Mass which he
was about to celebrate for the repose of the soul of Don lvaro. [829]
Msgr. Alonso was deeply moved upon discovering in Don lvaros wallet later on a postcard
written by the Prelate in the Holy Land for the Secretary of the Pope but which he had forgotten
to post in the mail. In it, Msgr. Del Portillo transmitted to Msgr. Dziwisz (in Italian) "the request to
present to the Holy Father our desire to be fideles usque ad mortem (faithful unto death), in
service to the Holy Church and the Holy Father" [830]. God had given him his greatest wish: to
be faithful to the Church and to the Pope until death. Don lvaro had written almost the same
words in his first letter to Paul VI after the death of St. Josemaria. [831]
That same day, John Paul II sent a telegram of condolence to Msgr. Javier Echevarra. "Upon
receiving the sad news of the sudden demise of Bishop lvaro del Portillo, Prelate of Opus Dei,
I express to you and the members of the Prelature my deepest condolences. As I recall with
gratitude to the Lord the life of priestly and episcopal zeal of the deceased, the example of
strength and trust in Divine Providence that he consistently showed, as well as his fidelity to the
See of Peter and his generous ecclesial service as the closest collaborator and worthy
successor of Blessed Josemaria Escriv, I raise fervent supplications to the Lord that He may
welcome his good and faithful servant into His eternal joy, and to console those who have
benefited from his pastoral dedication and the illustrious qualities of his mind and heart. I send a
special Apostolic Blessing. Ioannes Paulus PP. II" [832].

508

The body of Don lvaro was placed on the floor of the Prelatic church dedicated to Our Lady of
Peace, before the altar where the remains of St. Josemara lie. He held a precious relic in his
hands: the crucifix that St. Pius X held in his hands when he died, and which was also held by
the Founder of Opus Dei on June 26, 1975.
Masses were said one after another without interruption [833]. Such was the number of the
people who came to pray before his mortal remains that the Prelatic church had to be kept open
late into the night. People of all ages and social conditions, entire families, knelt beside the body
of Don lvaro, devoutly kissed him and spontaneously placed some religious object on his
hands (a rosary, a crucifix, etc.) to keep them as relics. There were also numerous cardinals
[834], archbishops and bishops [835], priests and religious, [836] and civil authorities who came
[837]. They not only prayed for the soul of Don lvaro; indeed, all over the world, many men and
women were already entrusting intentions to his intercession because they considered him a
saint. This was confirmed by the thousands of telegrams and letters that arrived at the
headquarters of Opus Dei in those days. [838]
One visit among all touched and
comforted those who were
present. At 6:15 p.m. His
Holiness John Paul II came to
Villa Tevere, to pray in the
chapel. He was accompanied by
Secretary of State Cardinal
Angelo Sodano, Msgr.
Monduzzi, and Msgr. Dziwisz.
The Pope knelt before the body
of Msgr. Del Portillo and
remained in deep meditation for
several minutes. He was
requested to pray the usual
Figure 194: The very moving moments of Pope John Paul's visit to the Prelatic
prayers for the dead, but instead
Church to pay homage to a dear friend. Photo credits: opusdei.uk
he intoned the Salve Regina
(Hail Holy Queen), then prayed
Glory be to the Father three times, and the invocations Requiem ternam dona ei, Domine
(Eternal rest grant to him, O Lord) and Requiescat in pace (May he rest in peace). He sprinkled
the Prelates remains with holy water and knelt in prayer again. Before leaving, the Holy Father
gave his blessing to those who were present.
Msgr. Echevarra thanked the Pope on behalf of the faithful of Opus Dei who had come to pray.
St. John Paul II replied, in Italian, that he had considered it a duty to do so: "Si doveva, si
doveva" (I had to, I had to). It moved him to know that Don lvaro had celebrated his last Mass
in the chapel of the Holy Cenacle in Jerusalem [839].
At five in the afternoon of March 24, the solemn funeral Mass was celebrated in the Prelatic
Church. In his homily, Msgr. Echevarra then Vicar General of the Prelature stressed that
509

love for the Church was the driving force of the pastoral care of Bishop del Portillo. "The Father
was concerned with souls. He desired with all his heart to see the Holy Church, our Mother,
loved and respected throughout the world, with a multitude of children who were faithful to and
had a great affection for the Roman Pontiff, the common Father of Christians. And he suffered
when he saw that in many places it was not the case. This was one of the sorrows, perhaps the
greatest, that the Father had in his soul." [840]
Msgr. Del Portillo was buried in the crypt of the Prelatic Church [841], in the same place that
had held the remains of the Founder from his death until the day of his beatification. He had
expressed this desire another example of his union with St Josemaria and his sons fulfilled
it, full of gratitude. On the marble slab covering the tomb a bronze plaque was placed with an
inscription in Latin, which explains that in the place where the sacred body of the Founder of
Opus Dei used to be, the remains of Bishop-Prelate of Opus Dei, lvaro del Portillo, now lie; the
dates of his birth and death follow: VBI
SEPVLTVM FVERAT SACRVM CORPVS
CONDITORIS NOSTRI CARISSIMI NVNC
IACET ALVARVS DEL PORTILLO OPERIS DEI
EPISCOPVS PRLATVS PRIMVS
FVNDATORIS NOSTRI SVCCESSOR QVI
VIXIT A MARTIO MCMXIV M. D. XI AD D. M.
MARTIO MCMXCIV XXIII.
On March 25, the solemn funeral was held in
the Basilica of SantEugenio a Valle Giulia,
which was packed with faithful. The large
number of ecclesiastical authorities testified to
the moral authority of Don lvaro and his
importance in the Church [842]. In his homily,
Msgr. Echevarra said: "His nineteen years as
head of Opus Dei were characterized by the
most faithful pursuit of the path indicated by the
Founder in fulfillment of God's Will. (...) In these
almost-four decades, through the mercy of God
and the hard work of Msgr. Del Portillo, Opus
Dei has obtained from the Holy See the juridical
configuration of Personal Prelature, prepared for
and intensely desired by the Founder. He began
apostolic activities in twenty new countries; saw
Figure 195: The crypt under the Prelatic Church of Opus Dei the growth of the number of vocations; put into
where the remains of Blessed Alvaro now lies. The words
the service of the Church almost eight hundred
"El Padre" on the slab originally refers to St. Josemaria, but
new priests; launched apostolic initiatives with
it could very well apply to his successor as well. Photo
extensive pastoral reach, such as the Roman
credits: preguntasantoral.es
Athenaeum of the Holy Cross, in the Eternal

510

City, and many others in various parts of the globe. And all this, keeping in mind the good of the
universal Church and the particular Churches, whose Pastors he revered and loved as
brothers." [843]
On March 29 the Holy Father showed, for the umpteenth time, proof of his esteem for Don
lvaro by receiving in audience a few thousand faithful of the Prelature, cooperators, and
friends. In his speech, he requested them that "in memory of this good and faithful servant, and
in the spirit of Holy Week, each of you may intensify your dedication to the service of the Gospel
and spread the message of salvation through your own everyday Christian witness." [844]
In the following weeks archbishops, bishops, and other prelates in many places around the
world celebrated Masses for the repose of his soul. In Italy alone, there were masses held in
Rome, Naples, Milan, Genoa, Turin, Bologna, Trieste, Udine, Verona, Cosenza, Catania,
Palermo, Florence ... This phenomenon was mirrored in other European countries: hundreds of
Masses in Spain alone, and Masses as well in Germany, Austria, Belgium, Czech Republic,
Denmark, Finland, France, Great Britain, Holland, Ireland, Luxembourg, Norway, the Baltic
States, Poland, Portugal, Sweden, Switzerland. Not to be outdone were the countries in Asia
(the Philippines, Hong Kong, India, Japan, Macao, Malaysia, Singapore, Taiwan), Africa
(Cameroon, Congo, Ivory Coast, Kenya and Nigeria), as well as Australia (even one in
Tasmania) and New Zealand. Moreover, masses were celebrated for Bishop del Portillo in so
many places in the American continent, it is difficult to make a list of them: from Canada to the
United States and Mexico, in the countries of Central and South America, and the West Indies
[845]. All these masses were filled, and, in addition, many were moved to go to the sacrament of
penance. Indeed, there was a veritable downpour of spiritual graces.
The press devoted considerable space to the news of Don Alvaros death, even highlighting the
visit of John Paul II to the Prelatic Church. In Italy, L'Osservatore Romano showed on its frontpage the telegram of condolences of the Pope and a large portrait of Don lvaro. In addition it
published an article by Msgr. Echevarra entitled "A priest, a father." Avvenire (Milan) conveyed
the news with the following title: "Del Portillo, the call to faithfulness." Il Tempo (Rome) spoke of
his "significant presence in the future of the Church." For Il Giornale (Milan): "He was the
engineer of God." Il Corriere della Sera quoted words of the writer Vittorio Messori, which
spoke of his impression after having interviewed Don lvaro, He was truly a father, as they call
him in Opus Dei. You wanted to go confession to him, rather than ask questions.
In Spain, the press gave the news particular importance. ABC (Madrid) published the article of
the Vicar General of Opus Dei and devoted considerable space to articles on this event written
by its correspondent in Rome and several collaborators: "A life dedicated to God and the
Church"; "A heavyweight in the ecclesiastical world," were a couple of titles. La Vanguardia
(Barcelona) spoke of "A priest of great intellectual stature." Levante (Valencia) referred to "The
death of a faithful man." La Opinin (Murcia) spoke of "A man of God." The major newspapers
and magazines from almost all the other Spanish cities had articles with similar titles and
themes.
The event also resounded in other European countries. Among others, articles were published
in La Croix and France Catholique in France; De Staandard in Belgium; the Katholiek
511

Nieuwsblad in the Netherlands; and Deutsche Tagespost in Germany. In Latin America, El

Mercurio in Santiago de Chile, quoted a few words of Msgr. Echevarra describing Don lvaro
"as a sower of peace and abundant joy. The major newspapers and magazines in all the
capital cities in Latin America also broadcast the news. The same was true in the US and
Canada, and in the cities of Africa, Asia, and Oceania where Opus Dei does apostolic work in
the service of souls.
6. Reputation for holiness and favors attributed to his intercession
Even in life, Don lvaro had already enjoyed a reputation for holiness. Many people considered
him a man of God. Often those who met him were convinced, after being with him, that they had
been with a holy person [846]. St. Josemara himself said the same several times when Don
lvaro was not around [847].
At the time of his death, thousands of messages of condolence poured in from ecclesiastical
and civil authorities, communities of religious, and faithful from all walks of life, with many
already calling for the early opening of the canonization process. These were borne from their
belief in his holiness of life and the great good he had done to so many souls "with his priestly
work, his apostolic journeys to many countries in every continents, his generous Christian
assistance to everyone who asked for his counsel and to the needs of the Church." [848]
Five years after his death there were already more than 4,000 testimonies to this same
conviction. For many ecclesiastics, Msgr. lvaro del Portillo had been the incarnation of the
figure of the good shepherd: faithful to the mission received, he gave his life for his sheep out
of love for all men, in firm and loving adherence to the Church and the Pope. Words to this
effect were stated, for example, by Cardinal Giovanni Cheli: "A priest of the Church, in the
Church and for the Church. Nothing was further from his mind than personalism: he made
known not his opinions but the truth of Christ, the heritage of faith. He did not interpret it, he
lived it (...). In these nearly forty years, I have seen Bishop del Portillo face challenges that
would have broken down others; often the Lord allowed Opus Dei to be the subject of
calumnies, unfair suspicion, and, sometimes, evil maneuvers. He had learned from Blessed
Josemaria to forgive, to overcome the injustice with charity. He embraced the Cross, forgave,
kept silent, and continued to serve, working. To me this is heroism." [849]
Cardinal Bernardino Echeverra, Archbishop of Guayaquil, explained the meaning of the
presence of Pope John Paul II in the Prelatic Church. "lvaro del Portillo was a unique figure.
For this reason, the Holy Father was not content to send a telegram, but rather he wanted to be
present with his own body; to moisten with tears from his eyes, more than with holy water, the
body of this bishop who, having lived as a holy man, has already entered the eternity of glory."
[850]
Cardinal Edouard Gagnon, after outlining some of the virtues that, in his opinion, adorned the
life of the successor of St. Josemara as head of Opus Dei, concluded: "I hope the Lord
expeditiously grant to the Church, priests, and faithful the gift of being able to officially venerate
Msgr. lvaro del Portillo as a model of Christian life and invoke him as intercessor before God."
[851] Cardinal Pietro Palazzini, who was Prefect of the Congregation for the Causes of Saints,
512

went even further. "My experience in the Congregation for the Causes of Saints has taught me
that the Lord does not do things by halves. For this reason, I am sure that one day his Cause of
Canonization will be opened (...). Once he is raised on the altars as a model for the Shepherds,
the plan willed by God in the person of his servant lvaro del Portillo will reach its total
fulfillment." [852]
Many more quotations could be cited, but the following, striking fact, may be of greater interest
to the reader. The process of beatification and canonization has been modified to obviate the
need for letters requesting for the opening of a Cause as requirements to start the process.
Nevertheless, shortly after the death of Don lvaro, "over 200 cardinals or bishops wrote the
Prelate and some of his Regional Vicars, expressing the hope that the Cause of Beatification of
the Servant of God would be opened. This number has increased over the years." [853]
Soon a prayer for private devotion (also referred
to as a prayer card) was composed and
printed, following the norms outlined by the
Church in such cases. The prayer first asks God
the Father for the grace to "respond faithfully to
the demands of the Christian vocation, turning all
the circumstances and events of my life into
opportunities to love and serve the Kingdom of
Jesus Christ," and then for ones request to be
granted through the intercession of Don Alvaro.
In no time, testimonies of spiritual and material
favors obtained through his intercession began
pouring in. Since then, every year, between
seven hundred and eight hundred signed reports
of favors attributed to his intercession would
arrive, among which have appeared possible
cases of genuine miracles. Until December 31,
1998 over four thousand had been received. By
the time this book was printed, there were
already about eleven thousand coming from
more than sixty countries [854]. The favors run
the whole gamut of secular reality: from the small
vicissitudes of daily life to extraordinary healings
and a wide range of spiritual graces:
conversions, vocations to the religious life,
families reunited, giving up drugs, etc. Many of
these stories come from people who have not
been involved with Opus Dei.
Figure 196: The popularity of the devotion to Don Alvaro is
proved by the fact that his prayer card has been published
in more than 20 languages. Photo credits: opusdei.lk

The popularity of the private devotion to Don

Alvaro is striking indeed. His prayer card is
513

continually being printed to keep up with popular demand. Nine and a half million copies have
been distributed in more than twenty languages [855]. There is also an informative bulletin on
him published in twelve languages with four million copies printed. As well, there is a constant
influx of people who come to pray before his mortal remains in Rome.
For the Church to open a persons cause of canonization such a person must, above all, have
enjoyed a reputation for holiness (fama sanctitatis) in his lifetime, and, arising from which
reputation, the general conviction that God bestows favors or miracles through his intercession
(fama signorum). This reputation must be "spontaneous and not artificially induced, (...) stable,
continuous, widespread among trustworthy people, and spread out among a significant portion
of the people of God" [856]. In Don lvaros case it is evident that these requirements are fully
met.
Thus, after the time set by canon law, the Prelate of Opus Dei decided to promote the cause for
canonization of Msgr. Del Portillo. The first step was the appointment of Msgr. Flavio Capucci as
postulator on February 19, 1997. His task was to prepare the documentation. According to the
relevant legislation, theologians (technically called theological censors) and experts in history
and archiving had to be appointed as well, who would examine Don lvaros published texts
and to compile all his unpublished writings.
On January 9, 2003 the Postulator presented to the Prelate the formal request for the opening
of the Cause. Immediately, Bishop Echevarra sought the opinion of the Episcopal Conference
of Lazio and the Congregation for the Causes of Saints, which both gave a positive response in
June 2003 and January 2004.
Given the ecclesial impact of Don
lvaro and the number of people
who were going to testify, two
investigative processes super vita
et virtutibus (on the life and
virtues) of the Servant of God
were organized: one for the
Vicariate of Rome, which began
its work on March 5, 2004; and
another for the Prelature of Opus
Dei, which began its work on
March 20, 2004. In addition, eight
investigative proceedings were
Figure 197: Bishop Javier Echevarria signing the document when "the first
phase of the process of the Tribunal of the Prelature was brought to a close in carried out as well in quite a
the Auditorium of the Pontifical University of the Holy Cross in Rome in
number of dioceses in Europe,
August 2008. Text and photo credits: josemariaescriva.info
North and South America, and
Australia. In total, 133 witnesses testified, all of whom had dealt with Don lvaro directly, except
two. More than half were not members of Opus Dei (71 vs. 62), and among those who testified
there were 19 cardinals and 12 archbishops or bishops.

514

In August 2008, after the diocesan phase of the process was finished, all documentation was
submitted to the Congregation for the Causes of Saints which would continue the process
indicated by the Church. On April 2, 2009, the Congregation ruled positively on the validity of
the records of the proceedings, and on June 12 it appointed the Relator in charge of the Vatican
phase of the Cause.
A team of theologians and historians was formed to prepare the Positio, under the direction of
the Postulator and the Relator [857]. It finished its work in February 2010. They presented 3
volumes (Informatio, Summarium and Biographia documentata) which had a total of 2,530
pages.
On February 10, 2012, the Special Meeting of Theological Consultors of the Congregation for
the Causes of Saints gave an affirmative and unanimous response to the question on the heroic
exercise of the virtues of the Servant of God Bishop lvaro del Portillo. As well, the Ordinary
Session of Cardinals and Bishops made a similar decision on June 5.
As already mentioned in the beginning of this biography, on June 28, 2012, Pope Benedict XVI,
solemnly declared that the Church acknowledges that the Servant of God lvaro del Portillo,
Bishop Prelate of the Personal Prelature of the Holy Cross and Opus Dei heroically lived the
Christian virtues.

FOOTNOTES:
[698] Baggio, S., Letter to Bishop lvaro del Portillo 9-XII-1990. AGP, APD C-910110. Original
in Italian.
[699] Del Portillo, ., Letters ..., vol. 3, n. 295.
[700] Refers to the ceremony and execution of the Bull Ut sit, held at the Basilica of
SantEugenio on March 19, 1983.
[701] Del Portillo, ., Remarks at a family get-together, 11-IX-1983 (AGP series B.1.4, T-830
911).
[702] Cf. Testimony of Msgr. Javier Echevarra Rodrguez, AGP, APD T-19544, pp. 650-651.
[703] Cf. Testimony of Msgr. Fernando Ocariz Brana, AGP, APD T-15362, p. 1.
[704] Del Portillo, ., Remarks at a family get-together, December 8, 1990 (AGP series B.1.4, T901 208).
[705] Del Portillo, ., Remarks at a family get-together, 31-XII-1990 (AGP, B.1.4 series, T-901
231).
[706] Cf. Testimony of Joaqun Alonso Pacheco, AGP, APD T-19548, p. 42.

515

[707] "With desires of sincerely serving the Church, our Mother, we thank you from the heart,
Holy Father, for the great trust that Your Holiness deigns to show me in this manner, also sure
that Your benevolence will bring about some good for the Prelature of Opus Dei and its pastoral
effectiveness." (Del Portillo, ., Letter to Pope John Paul II, in AGP, APD C-901130. Original in
Italian).
[708] Testimony of Joaqun Alonso Pacheco, AGP, APD T-19548, pp. 42-43.
[709] Del Portillo, ., Letter to Card. Sebastiano Baggio, AGP, APD C-910110. Cardinal
Palazzini wrote: "I remember the humility with which told me the news of his elevation to the
episcopal dignity: I'm happy, but not for me,' he said, but for the Prelature, because in this way
its ecclesiality is further strengthened" (Testimony of Cardinal Pietro Palazzini, APG, APD T17356, p. 3. Original in Italian).
[710] Del Portillo, , Remarks at a family get-together. AGP, Library, P01, 1990, 1270.
[711] Cf. Testimony of Joaqun Alonso Pacheco, AGP, APD T-19548, p. 162.
[712] Testimony of Card. Julin Herranz, AGP, APD T-19522, p. 18.
[713] He was referring to his ordination, 25-VI-1944.
[714] Del Portillo, ., Homily, 7-I-1991, AGP, Series M-910 107 B.1.4.
[715] Cf. Roman, 12 (1991), pp. 136-138.
[716] Cf. Testimony of Msgr. Javier Echevarra Rodrguez, AGP, APD T-19544, p. 250. That
same day he informed the faithful of the Prelature: "I write you with the great joy that the
ordination of a group of your brothers for the first time at the hands of their Father and Prelate
means for me, for all my daughters and sons. This joy is spontaneously transformed into
thanksgiving: Gratias tibi, Deus, Gratias tibi!" (Del Portillo, , Letters ..., vol 3, n. 157).
[717] Del Portillo, ., Letters ..., vol. 3, n. 153.
. [718] Del Portillo, , Letter to His Holiness: John Paul II, in AGP, APD C-910 923. Original in
Italian.
[719] Ibid. Months after the event, wrote Bishop del Portillo. "Beatification marks the beginning
of a new stage in the Church's mission for which our Founder was chosen. Hundreds of
thousands of people worldwide I dare I say millions invoke Blessed Josemaria Escriv,
making him their advocate before the Blessed Trinity in their needs, and this supernatural
phenomenon will be spreading more and more with the help of Heaven. With what joy we
witness daily that our loving Father is already part of the patrimony of the Church and of all
humanity! (Del Portillo, ., Letters ..., vol. 3, n. 222).
[720] The adverse reaction began after the publication of the decree of the miracle. Cf. Bernal,
S., lvaro del Portillo, op. cit., p. 226.
[721] Cf. Testimony by Marlies Kucking, AGP, APD T-18376, p. 168.
516

[722] Msgr. Escriv was likewise accused of being a sympathizer of Nazism. Bishop del Portillo
immediately wrote Cardinal Tauran: "Surely, the fact has already come to your attention, that
various newspapers have published articles containing severely insulting statements against our
Venerable Founder, Msgr. Escriv. I think that would be useful for you aside from it being the
fulfillment of a strict filial duty on my part to receive a copy of (both) the press release of the
information office of our Prelature, which belies the falsehoods contained in these news, and a
personal statement of mine about those incredible calumnies. I send you this material to help
restore the truth. At the same time, we forgive with all our hearts the perpetrators of such evils
and we ask you to join us in our prayers to God for the good of those souls" (Del Portillo, .,
Letter to Msgr. Jean-Louis Tauran, in AGP, APD C-920107-01. Original in Italian). The letter he
addressed to the President of the Italian Government, Giulio Andreotti, proceeded in much the
same vein: Del Portillo, , Letter to Giulio Andreotti, AGP, APD C-920107-02; a day after he
sent a similar letter to the Pope's personal secretary: Del Portillo, , Letter to Archbishop
Stanislaw Dziwisz, AGP, APD C-920108-03.
[723] "He found it painful that in those attacks, some participants where ecclesiastics (groups of
priests rebelling against the hierarchy, religious who maintain confusing theological or
disciplinary opinions, ex-religious). He serenely accepted those contradictions and gave precise
instructions to not respond to these scandals with polemics. He never lost his peace. As in
those years of the 40s and 50s, he thought that it upset the devil to see anyone who would
want to serve God, which is the objective of the apostolic work of Opus Dei" (Testimony of
Carmen Ramos Garca, AGP, APD T-18498, p. 11 ).
[724] Cf. Testimony of Msgr. Javier Echevarra Rodrguez, AGP, APD T-19544, p. 251.
[725] Cf. Testimony of Rosalie Lopez Martinez, AGP, APD T-18545, p. 41.
[726] Del Portillo, ., Letter to Toms Gutirrez Calzada, AGP, APD, C-920414.
[727] For example, the Archbishop of Valencia, Archbishop Garca Gasco, said the following in
a letter to Bishop Javier Echevarra Rodrguez, dated 3-IV-1998: "I remember with admiration
his calm attitude and his desire to pardon amidst the smear campaign that some people were
making on the beatification of the founder of Opus Dei "(AGP, APD, T-17257).
[728] Cf. Testimony of Carmen Ramos Garca, AGP, APD T-18498, 60.
[729] Testimony of Msgr. Javier Echevarra Rodrguez, AGP, APD T-19544, p. 586.
[730] Del Portillo, ., Letters ..., vol. 3, n. 190. To facilitate this "conversion" among his children,
he wrote a long pastoral letter, dated March 19, 1992, in which he commented on the mysteries
of the Rosary: cfr. Del Portillo, ., Letters ..., vol. 3 nn. 291-367.
[731] Del Portillo, ., Letters ..., vol. 3, n. 161.
[732] Del Portillo, ., Letters ..., vol. 3, n. 186.
[733] Del Portillo, ., Letters ..., vol. 3, n. 187.

517

[734] Del Portillo, ., Letters ..., vol. 3, n. 195.

[735] Del Portillo, ., Letters ..., vol. 3, n. 201.
[736] Testimony of Maria Patricia Anderson Julietta Saigo, AGP, APD T-16439, p. 2.
[737] Cf. Testimony by Marlies Kucking, AGP, APD T-18376, p. 169.
[738] Cf. Testimony of Maria Patricia Anderson Julietta Saigo, AGP, APD T-16439, p. 2.
[739] Del Portillo, , Remarks at a family get-together. AGP, P01, 1992, 278.
[740] Del Portillo, ., Letter to S. S. John Paul II, in AGP, APD C-920 516.
[741] "So intimate and profound was that joy, a fruit of the Holy Spirit (cfr. Galat. V, 22), we
seemed to be immersed in a sea of joy, a clear sign of the presence of God in our souls" (Del
Portillo, ., Letters ..., vol. 3, n. 226).
[742] Cf. Testimony of Msgr. Javier Echevarra Rodrguez, AGP, APD T-19544, p. 253.
[743] Del Portillo, , Remarks at a family get-together, 9-VII-1992: AGP, Library, series B.1.4 T920 709.
[744] Cf. Ibid., Pp. 253-254. Among the many testimonies of that celebration, include what you
wrote Cardinal Aponte, Archbishop of San Juan de Puerto Rico: "The Mass celebrated by the
Prelate in the St. Peters Square is an event without precedent in the history of the Church. I am
proud to have participated in these celebrations with Msgr. lvaro del Portillo" (Letter to Msgr.
Vicente Ariza, Regional Vicar of Opus Dei in Puerto Rico, AGP, APD T-17351).
[745] Cf. Romana, 14 (1992), pp. 55-61. On June 25 he solemnly celebrated for the first time
the feast of Blessed Josemaria in the Basilica of SantEugenio.
[746] The project was called "50 Churches for Rome 2000". Don lvaro promoted the
cooperation of many people around the world to make this initiative successful. He encouraged
his sons to be generous, and he asked many people for their collaboration, see for example, the
letter to his Vicar in Peru: Del Portillo, , Letter to Jos Luis Lpez Jurado, AGP, APD C-930
109. Pastoral care started in a makeshift hut, in June 1993. Bishop del Portillo died before the
church was finished. It was consecrated by Pope John Paul II on March 10, 1996.
[747] Cf. Testimony of Cardinal Pietro Palazzini, APG, APD T-17356, p. 4.
[748] Cf. Testimony by Marlies Kucking, AGP, APD T-18376, p. 171.
[749] St. Josemara, Remarks at a family get-together, 10-V-1967: AGP, Library, P01, 1967, 91.
[750] Del Portillo, , Remarks at a family get-together. AGP, Library, P01, 1991, 546.
[751] Cf. Testimony of Msgr. Javier Echevarra Rodrguez, AGP, APD T-19544, pp. 248-249.
[752] Romana, 12 (1991), p. 251.
518

[753] Cf. Testimony of Msgr. Javier Echevarra Rodrguez, AGP, APD T-19544, p. 250.
[754] Cf. Del Portillo, ., Letter to Ernst Burkhart, AGP, APD C-911 012.
[755] Cf. Testimony of Msgr. Javier Echevarra Rodrguez, AGP, APD T-19544, p. 251.
[756] Cf. Testimony by Marlies Kucking, AGP, APD T-18376, p. 173.
[757] Cf. Testimony of Msgr. Javier Echevarra Rodrguez, AGP, APD T-19544, pp. 254-255.
[758] Cf. Testimony by Marlies Kucking, AGP, APD T-18376, p. 173.
[759] A review of the work of Congress can be seen in Romana, 15 (1992), pp. 227-228.
[760] Testimony of Jos Ramn Madurga, AGP, APD T-15292, p. 52.
[761] Testimony of Msgr. Javier Echevarra Rodrguez, AGP, APD T-19544, p. 255.
[762] Published by Scepter Publishers, Madrid 1992.
[763] Posted by Ares, Milan 1992, Spanish version, Scepter, 9th ed., Madrid 2001.
[764] Del Portillo, ., Letter to His Holiness John Paul II, in AGP, APD C-921 205.
[765] John Paul II, Apostolic constitution Depositum Fidei 11-X-1992, n. 5.
[766] Ibid., N. 4.
[767] St. Chromatius of Aquileia, Tractatus in Evangelium Matthi, 5, 1: PL 20, 340.
[768] Del Portillo, ., Letters ..., vol. 3, p. 568.
[769] Cf. Testimony of Carmen Ramos Garca, AGP, APD T-18498, p. 54. Romana, 16 (1993),
pp. 87-93, mentioned some of the activities organized under his inspiration to publicize the
Catechism and its contents. Predictably this action earned its share of calumnies. There was
someone who said that the Prelate of Opus Dei had not liked the Spanish version of the
Catechism of the Catholic Church. Don lvaro had to deny it in a letter to Bishop Estepa,
Military Ordinary for Spain. "Dear Jos Manuel: I write these lines to congratulate you for the
great work you have done in drafting the Catechism of the Catholic Church, which was launched
these days in Rome. I thank the Lord, through His Blessed Mother, because it will be a good
instrument of unity in the Church and a great help to spread the Christian doctrine in Spain and
around the world. I take this opportunity to dispel some rumors that have spread in some
sectors, stating that I did not like the Spanish version of the Catechism and attributing to me
some responsibility for the alleged delay in its publication. Besides (the idea itself) being
something grotesque, until I have not even laid my hands on a copy of the text in Spanish. And
I'm sure among other things, because of your involvement it will be a very good translation"
(Del Portillo, ., Letter to Msgr. Jos Manuel Estepa Llaurens in AGP, APD C-921 210).
[770] Cf. Del Portillo, ., Letters ..., vol. 3 nn. 368-410.
519

[771] Cf. Testimony of Msgr. Javier Echevarra Rodrguez, AGP, APD T-19544, pp. 255-256.
[772] His correspondence with Msgr. Kunnacherry, Bishop of Kerala, lets us know the attempts
of the Servant of God, since the seventies, to overcome bureaucratic obstacles to the stable
presence of faithful of Opus Dei in India.
[773] Del Portillo, , Remarks at a family get-together, 25-XI-1990. AGP, Library, P01, 1990,
1245-1246.
[774] Del Portillo, , Remarks at a family get-together, 13-IV-1990. AGP, Library, P02, 1990,
387-388.
[775] Cf. Medical history written by Drs. Diego Martnez Caro and Jesus Prieto Valtuea, AGP,
APD D-10291, p. 17.
[776] Testimony of Msgr. Javier Echevarra Rodrguez, AGP, APD T-19544, p. 256.
[777] Ibid.
[778] Cf. Medical history written by Drs. Diego Martnez Caro and Jesus Prieto Valtuea, AGP,
APD D-10291, p. 17. During these hospital admissions he showed the nurses a lot of concern
and he repeatedly thanked them for taking care of him. Cf. Testimony of Maria Angeles
Sanchez Bellon, AGP, APD T-0668, p. 1. One nurse summarizes her impressions: "By taking
care of him we lived unique and intimate moments, which I think helped us all so much;
because he created a cordial atmosphere around him that brought us to treat him with affection,
naturalness and confidence, yet with all the delicacy of which we were capable" (Ibid., p. 19).
Another nurse remembers the fortitude of Don lvaro: "He was admitted, he was very sick. He
never complained, and I told him that this was very difficult because we had to guess if
something was hurting him, but we got nothing, and when he was feeling bad, it we noticed it
without him saying anything" (Testimony of Maria Jose Zabala Oss, AGP APD T-1013, p. 8).
[779] Del Portillo, , Remarks at a family get-together, 25-VI-1993. AGP, Library, P01, 1993,
687.
[780] Cf. Medical history written by Drs. Diego Martnez Caro and Jesus Prieto Valtuea, AGP,
APD D-10291, p. 18.
[781] In Vienna he had a get-together with about twelve hundred people, which included those
who came from the Czech Republic, Slovakia and Hungary. Bishop del Portillo spoke
emphatically of the need to be loyal to the mind and heart to the Magisterium of the Pope and,
especially, to the teachings contained in his recent encyclical Veritatis Splendor: "The doctrine
of the Church is a treasure that is entrusted to Her, and that the Church has to guard and
defend, without allowing it to be altered" (Del Portillo, , Remarks at a family get-together. AGP,
Library, P01, 1993, 1048).
[782] Cf. Roman, 17 (1993), pp. 246-263.
[783] Cf. Ibid., Pp. 282-283.
520

[784] Returning from Poland he wrote to the Pope: "I want to tell you that I spent three days in
Your beloved homeland, where I witnessed the growth of the apostolic work done by members
of Opus Dei who, for four years, have been living in Warsaw and Szczecin" (Del Portillo, .,
Letter to Pope John Paul II, in AGP, ADP C-931 104).
. [785] Cf. Del Portillo, , notes taken from his oral preaching. AGP, Library, P01, 1993, 1128.
[786] Cf. Del Portillo, ., Letter to Msgr. Giovanni Battista Re, AGP, APD C-940 228. Msgr. Del
Portillo published articles defending and explaining the teaching of the Holy Father (cfr. "La
Stampa", Turin (October 6, 1993) and "El Heraldo de Aragn", Zaragoza (14-X-1993), collected
in Romana, 17 (1993), pp. 237-239).
[787] Cf. Testimony of Carmen Ramos Garca, AGP, ADP T-18498, p. 54.
[788] On February 24 the Italian newspaper Avvenire published his article entitled La famiglia,
scuola vera dell'amore, commenting on John Paul IIs Letter to the Families. It was reprinted in
many newspapers around the world (cfr. Romana, 18 (1994), p. 94).
[789] Cf. Testimony of Carmen Ramos Garca, AGP, APD T-18498, p. 54.
[790] Cf. his letters of support for the Pope in those years, in which he assured him of the
prayers of everyone on the Prelature for peace, for example: Del Portillo, , Letters to HH John
Paul II, in AGP, ADP C-921 205, C-930 120 and C-931 200. In one of them he spoke of his
excitement to know of the sacrifices and initiatives by non-Christian students mostly from a
Japanese school promoted by members of Opus Dei: cfr. Letter to Msgr. Stanislaw Dziwisz,
AGP, APD C-940 209.
[791] Cf. Testimony of Msgr. Javier Echevarra Rodrguez, AGP, APD T-19544, p. 260.
[792] Those appointed were Professors Jorge Carreras, Leo Scheffczyk, Tadeusz Styczen,
Rafael Frhbeck de Burgos, Robert Spaemann and Manuel Elices, and Francesco Cossiga,
former President of the Italian Republic.
[793] Del Portillo, A., Speech "To give enthusiasm to a world weary" published in Nuestro
Tiempo, n. 477 (March 1994) pp. 120-124.
[794] Testimony of the Author.
[795] Romana, 18 (1994), p. 99. The original Italian text shown in Appendix Documentary,
Document n. 47. Msgr. Del Portillo wrote to Msgr. Re to thank the Pope for "that tangible
manifestation of affection, which touched me in the depths of the soul" (Del Portillo, ., Letter to
Msgr. Giovanni Battista Re, 4158 12-III-94, AGP, APD C-940 312. Original in Italian).
[796] Romana, 18 (1994), pp. 99-101.
[797] Del Portillo, , Remarks at a family get-together. AGP, Library, P01, 1994, 239.
[798] Cf. Testimony of Joaqun Alonso Pacheco, AGP, APD T-19548, p. 145.
521

[799] Cf. Ibid., Pp. 88-89.

[800] Cf. Testimony of Msgr. Javier Echevarra Rodrguez, AGP, APD T-19544, p. 264.
. [801] Del Portillo, , Homily 15-III-1994: AGP, Library, P01, 1994, 283.
[802] Ibid.
[803] Dr. Araquistin narrates that had thought of renting a boat to invite Don lvaro to make a
trip around the lake. However, on their way toward it, the car battery they were traveling was
discharged. "Because of the incident with the car battery, we lost a lot of time, to the
consternation of all, and thus could not give to the Father the only wish he had express, after
much asking the day before; we had to content ourselves with doing the afternoon prayer at
around 5 p.m. on the shore of the lake" (Testimony of Jos Mara Araquistin Echabe, AGP,
APD T-15017, p. 7).
[804] Jn 2.5.
[805] Testimony of Msgr. Javier Echevarra Rodrguez, AGP, APD T-19544, p. 270.
[806] Cf. Ibid.
[807] Cf. Testimony of Joaqun Alonso Pacheco, AGP, APD T-19548, p. 90.
[808] It is the place where Jesus wept at the sight of Jerusalem: "As he approached Jerusalem
and saw the city, he wept over it and said, If you, even you, had only known on this day what
would bring you peacebut now it is hidden from your eyes. The days will come upon you
when your enemies will build an embankment against you and encircle you and hem you in on
every side. They will dash you to the ground, you and the children within your walls. They will
not leave one stone on another, because you did not recognize the time of Gods coming to
you. "(Lk 19.41 to 44).
[809] Cf. Testimony of Msgr. Javier Echevarra Rodrguez, AGP, APD T-19544, p. 271.
. [810] Del Portillo, , Homily 19-III-1994: AGP, Library, P01, 1994, 343.
[811] Cf. Testimony of Joaqun Alonso Pacheco, AGP, APD T-19548, pp. 91-92.
[812] Cf. Testimony of Msgr. Javier Echevarra Rodrguez, AGP, APD T-19544, p. 272. Dr.
Araquistin filmed several stages of the journey as well as this get-together: "I placed myself
very close while filming the video, so he told me to change my position as it distracted him.
Later he apologized if that request had been a bother for me. I was impressed once again with
the love and gentleness of the Father" (Testimony of Jos Mara Araquistin Echabe, AGP,
APD T-15017, p. 12).
[813] Cf. Testimony of Joaqun Alonso Pacheco, AGP, APD T-19548, p. 92. This same doctor
recalls that at noon the next day, he spoke with the cardiologist who was taking care of Don
lvaro, "I called Dr. Martnez Caro to discuss the situation of the Father and (consult) the
522

modification of drug therapy" (Testimony of Jos Mara Araquistin Echabe, AGP APD T-15017,
p. 12).
[814] Cf. Testimony of Joaqun Alonso Pacheco, AGP, APD T-19548, p. 92.
[815] Cf. Testimony of Msgr. Javier Echevarra Rodrguez, AGP, APD T-19544, p. 273.
[816] Cf. Testimony of Joaqun Alonso Pacheco, AGP, APD T-19548, p. 92.
. [817] Testimony of Bishop Javier Echevarra Rodrguez: AGP, Library, P01, 1994, 391.
[818] "That last day in Jerusalem I went to the room of the Father (...) to check his blood
pressure. It was high (220/100) and I gave him medicine to try and normalize it. He was tired
and had not slept well. The mere action of shaving had caused him significant fatigue"
(Testimony of Jos Mara Araquistin Echabe, AGP, APD T-15017, p. 14).
[819] Cf. Testimony of Msgr. Javier Echevarra Rodrguez, AGP, APD T-19544, p. 274.
[820] Cf. Testimony of Joaqun Alonso Pacheco, AGP, APD T-19548, p. 93.
. [821] Del Portillo, , Words in Ciampino, 22-III-1994: AGP, Library, P01, 1994, 403.
[822] Cf. Testimony of Msgr. Javier Echevarra Rodrguez, AGP, APD T-19544, pp. 274-275.
[823] Cf. Testimony of Jos Mara Araquistin Echabe, AGP, APD T-15017, p. 18.
[824] Cf. Ibid.
[825] Cf. Testimony of Msgr. Javier Echevarra Rodrguez, AGP, APD T-19544, p. 275.
[826] Ibid.
[827] Cf. Ibid.
[828] Cf. Testimony of Msgr. Javier Echevarra Rodrguez, AGP, APD T-19544, p. 275.
[829] Cf. Ibid.
[830] Del Portillo, ., Postcard to Msgr. Stanislaw Dziwisz, 17-III-94, AGP, APD C-940 317.
[831] "At the tomb of our most beloved Founder, all of us, Holy Father, renew the firm intention
to be very loyal to this spirit and we also offer our lives for the Church and the Pope" (Del
Portillo, ., Letter to Pope Paul VI, in AGP, APD C-750 630. Original in Italian).
[832] The original Italian text reads: "Nellapprendere la triste notizia dellimprovvisa scomparsa
di Monsignor lvaro del Portillo, Prelato dellOpus Dei, porgo a lei ed ai membri dellintera
Prelatura le pi sentite condoglianze mentre, ricordando con animo grato al Signore la zelante
vita sacerdotale ed episcopale del defunto, lesempio di fortezza e di fiducia nella provvidenza
divina da lui costantemente offerto, nonch la sua fedelt alla Sede di Pietro ed il generoso
servizio ecclesiale quale stretto collaboratore e benemerito successore del Beato Josemara
523

Escriv, elevo al Signore fervide preghiere di suffragio perch accolga nel gaudio eterno questo
suo servitore buono e fedele, ed invio, a conforto di quanti hanno beneficiato della sua
dedizione pastorale e delle sue elette doti di mente e di cuore, una speciale benedizione
apostolica. Citt del Vaticano, 23-III-1994" (John Paul II, Bishop Telegram. Javier Echevarra,
AGP, APD T-17395).
[833] There were one hundred twenty seven priests who celebrated Mass before the celebration
of the solemn funeral.
[834] Some of them, heads of various departments of the Roman Curia such as the following:
Cardinal Joseph Ratzinger, Prefect of the Congregation for the Doctrine of the Faith; Cardinal
Bernardin Gantin, Prefect of the Congregation for Bishops; Cardinal Jose Tomas Sanchez,
Prefect of the Congregation for the Clergy; Cardinal Angelo Felici, Prefect of the Congregation
for the Causes of Saints; Cardinal Achille Silvestrini, Prefect of the Congregation for the Oriental
Churches; Cardinal Pio Laghi, Prefect of the Congregation for Catholic Education; Cardinal
Antonio Maria Javierre, Prefect of the Congregation for Divine Worship; Cardinal Eduardo
Martinez Somalo, Prefect of the Congregation for Institutes of Consecrated Life and Societies of
Apostolic Life; Cardinal Eduardo F. Pironio, President of the Pontifical Council for the Laity; Paul
Joseph Cardinal Poupard, President of the Pontifical Council for Culture; Cardinal Fiorenzo
Angelini, President of the Pontifical Council for the Pastoral Care of Health Care Workers;
Cardinal Edward I. Cassidy, President of the Pontifical Council for Promoting Christian Unity.
Other cardinals did not fail to show up as well, such as Cardinal Camillo Ruini, Vicar of the Holy
Father for the City of Rome and President of the Italian Episcopal Conference; and the
Cardinals Pietro Palazzini, Giuseppe Casoria, Silvio Oddi, Augustin Mayer (cfr. Spiritualchronological profile of Msgr. lvaro del Portillo ..., op. cit., pp. 225-226).
[835] We can mention Bishop Giambattista Re, Substitute of the Secretariat of State; Msgr.
Jean Louis Tauran, Msgr. Alberto Bovone, Msgr. Edouard Nowak, Msgr. Jan P. Schotte, Msgr.
Vincenzo Fagiolo, Msgr. Jorge Mejia, Msgr. Marcello Costalunga, Msgr. Julin Herranz, Msgr.
Giovanni Cheli, Msgr. Cipriano Calderon, Msgr. Remigio Ragonesi, Msgr. Francisco Javier
Errazuriz, Msgr. Maximino Romero de Lema, Msgr. Antonio Maria Travia. Furtheremore, there
are Bishop Gabriel Montalvo, Apostolic Nuncio in Belarus and President of the Pontifical
Ecclesiastical Academy; Mgr. Mario Peressin, Archbishop of L'Aquila; Msgr. Iaki Mallona,
Bishop of Arecibo (Puerto Rico), on behalf of the Puerto Rican Episcopal Conference; Msgr.
Franois Xavier Nguyen van Thuan, Archbishop Coadjutor of Thnh-Ph Ho Chi Minh, Vietnam
(cfr. Spiritual-chronological profile of Msgr. lvaro del Portillo ..., op. Cit., Pp. 225-226).
[836] Among others: Father Peter-Hans Kolvenbach, Superior General of the Society of Jesus;
Father Miguel Angel Orcasitas, OSA, Prior General of the Augustinians; Father Joseph Landino,
CP, representing the General Council of the Passionists; Father Eleuterio Gutierrez, OP, Prior
of the Angelicum and Fr. Corcuera, of the Legionaries of Christ. The women religious who
attended represented the following congregations: the Servants of Jesus; Company of Santa
Teresa; the Franciscan Sisters of Christ the King; Religious Slaves of Mary Immaculate; the
Servants of Mary, Ministers to the Sick; Daughters Sisters of Jesus; Mothers of the Homeless
and of San Jos de la Montaa; the Daughters of Mary Mother of the Church; Religious
524

Workers of the Cross; the Brgittines; etc. (Cfr. Spiritual-chronological profile Msgr. lvaro del
Portillo ..., op. Cit., P. 226).
[837] Present, for example, were the ambassadors of Belgium, Canada, Chile, Ivory Coast,
Spain, Honduras, Ireland, Italy, Nicaragua, Paraguay, Peru, Senegal and Uruguay to the Holy
See (cfr. Spiritual-chronological profile Msgr. lvaro del Portillo ..., op. cit., p. 226).
[838] Cf. Testimony by Marlies Kucking, AGP, APD T-18376, p. 203.
[839] Cf. Testimony of Msgr. Javier Echevarra Rodrguez, AGP, APD T-19544, p. 276.
[840] Romana, 18 (1994), p. 27.
[841] All permits from civil authorities had been obtained.
[842] Among the Cardinals we can mention Cardinals Sodano, Gantin, Laghi, Martinez Somalo,
Felici, Snchez, Silvestrini, Arinze, Cassidy, Angelini, Innocenti, Gagnon, Palazzini and Mayer.
Among the Archbishops and Bishops, Tauran, Schotte, Bovone, Agnelo, Nowak, Mejia,
Errazuriz, Fagiolo, Grocholewski, Ragonesi, Herranz, Romero de Lema, Oles, Eid, De Andrea,
Nguyen Van Thuan, Palmas, Mallona, Msgrignori Calderon De Giorgi, etc. (Cfr. Spiritualchronological profile Msgr. lvaro del Portillo ..., op. Cit., Pp. 227-228).
[843] Romana, 18 (1994), pp. 30-31.
[844] John Paul II, Address to the participants of the UNIV Congress on March 29, 1994
(Romana, 18 [1994], p. 39).
[845] Cf. Spiritual-chronological profile Msgr. lvaro del Portillo ..., op. cit., p. 229.
[846] Cf. among other testimonies: Testimonial of Card. Giovanni Cheli, AGP, APD T-17775;
Letter from Msgr. Pablo Barrachina to Msgr. Javier Echevarra Rodrguez, AGP, APD T-16890..;
Testimonial of Msgr. Hugolino Cerasuolo Stacey OFM, AGP, APD T-17549, etc.
[847] Cf. Testimony of Joaqun Alonso Pacheco, AGP, APD T-19548, pp. 96-97.
[848] Ibid., P. 96.
[849] Testimony of Card. Giovanni Cheli, AGP, APD T-17775.
[850] Letter to Don Paulino Busca, Regional Vicar of Opus Dei in Ecuador, 3-III-1995, AGP,
APD T-16159.
[851] Testimony of Card. Edouard Gagnon, PSS, President of the Pontifical Committee for
International Eucharistic Congresses, 24-I-1998, AGP, APD T-17371.
[852] Testimony of Card. Pietro Palazzini, 10-XII-1997, AGP, APD T-17356.
[853] Testimony of Joaqun Alonso Pacheco, AGP, APD T-19548, pp. 181-182.

525

[854] His Reverend Eminence Msgr. lvaro del Portillo, Prelate of Opus Dei. Alcuni favori
attribuiti alla sua intercession (Some favors attributed to his intercession), Rome 2000, 644 pp.
[855] Information provided in 2010 by the Postulation of the Cause of Beatification and
Canonization of the Servant of God lvaro del Portillo y Diez de Sollano.
[856] Congregation for the Causes of Saints, Instruction Sanctorum Mater, 17-V-2007, art. 7,
2.
[857] In the language of the Roman Curia, the word Positio refers to, along with a request or
inquiry documented by the interested party, the collection of opinions or votes of those given the
charge of assessing the question. In the Congregation for the Causes of Saints, the word
Positio refers to the study which presents and analyzes the documentation relating to the
causes of beatification and canonization, so that the relevant bodies to rule on the heroic
exercise of the virtues, on the martyrdom or on alleged miracle of a Servant of God. Each
Positio is studied by a group of theologians and, if their opinion is favorable, is then submitted to
the judgment of the competent Cardinals and Bishops. Finally, it is presented to the Supreme
Pontiff, who makes the final judgment (cfr. Congregazione delle Cause dei Santi, Le Cause dei
Santi, Lib. Ed. Vaticana, Rome 2011, pp. 211 and 335).

526

Epilogue
As this book comes to a close, I can find no better way to end it than with the words uttered by
Bishop Javier Echevarra, present Prelate of Opus Dei during the Mass he celebrated in the
Basilica of SantEugenio to pray for the eternal repose of his predecessor and to mark the first
anniversary of his transit to Heaven [1]. Come to me all who labor and are burdened, and I will
give you rest [2]. These words of the liturgy brings to mind the indelible memory of Msgr. Alvaro
del Portillo and the inner peace that always shone through his eyes. He had the joy of living in
the Lord and with the Lord, the serenity that no fatigue could fog, that no suffering could
suppress. This imprint of God was so deeply engraved on his soul that it seemed to form part of
his being. For this reason, any encounter with Don Alvaro was an occasion for spiritual
enrichment. So all of us who have known him are certain that the Lord had rewarded his soul
from the first instant after his death. And as we get to know his life better, we understand more
and more the continuous growth from his youth of his delicacy of conscience, of the interior
transparency of soul that we have admired in him and that contributed so much to bringing us to
God. (...)
In the homily he gave in the same basilica the previous year, on the day of his predecessors
funeral, he did not hesitate to say that Don lvaro was "a giant in the ecclesial firmament of the
second half of the century". The testimonies that since then have arrived without pause from
thousands of people around the world confirm this statement.
A giant in the ecclesial firmament. With his ever absolute adherence to the Holy Father in full
communion with the other Bishops, Don Alvaro was faithful to the desire of St. Josemara "to
serve the Church as the Church wishes to be served" [3]. As Prelate of Opus Dei, he gave a
push to the expansion of the apostolates of the Prelature, which has spread to new countries
and have enriched increasingly broader sectors of human activity with the light of the Gospel.
He has worked generously for the Church, without ever seeking the approval of men, primarily
by fulfilling his role as pastor and guide of the Prelature, as well as by using his talents to carry
out other tasks assigned to him in an exemplary way. It is impossible to count the number of
people who have found in Don Alvaro the understanding yet demanding Pastor, the priest who
knew how to guide soul towards the joy of discovering ones divine filiation or the decision of
making an often radical conversion. (...)
Don Alvaro perfectly understood the need to discover the vocational meaning of every moment
of our lives. He was certain that, if our response is immediate and complete, if we are faithful,
we would fully actualize the potential that is packed into even the smallest grain of our earthly
life. St. Josemaria used to play around with the words fidelity and happiness which
sounded very similar in Spanish: fidelidad and felicidad often equate one with the other.
Deeply convinced with this equation of the Founder, Don Alvaro has personified it for us in a
most convincing way. (...)

527

As for myself, I am convinced that Don Alvaro has consistently served the Church precisely
because I repeat he seconded the Founder of Opus Dei as a most faithful son. This
expression, which one reads in his prayer card, I think, best encapsulates and captures what he
truly was. "
FOOTNOTES:
[1] The full text in Italian can be seen in Romana, 20 (1995), pp. 144-147.
[2] Verse before the Gospel (Mt 11:28).
[3] St. Josemara, Letter 31-V-1943, n. 1: cit. Romana, 20 (1995), p. 145.

528

Chronology of the life of Bishop lvaro

del Portillo
1879
- January 28. Ramn del Portillo Pardo, father of Alvaro del Portillo is born in Madrid.
1885
- April 16. Clementina Diez de Sollano, mother of Alvaro del Portillo is born in Cuernavaca
(Mexico).
1908
- January 11. Ramn del Portillo and Clementina Diez de Sollano marry in Cuernavaca, in the
parish of Our Lady of Guadalupe.
1914
- March 11. Alvaro del Portillo y Diez de Sollano is born in Madrid.
- March 17. He was baptized in the parish of San Jos, with the names of Alvaro, Jos Mara,
Eulogio.
1916
- December 28. Msgr. Eustaquio Nieto y Martin, Bishop of Siguenza, confirms him in the parish
of Nuestra Seora de la Concepcin (Madrid).
1920
- October. Elementary education begins at the Colegio de Nuestra Seora del Pilar (Madrid).
1921
- May 12. Receives First Communion in the chapel of Colegio de Nuestra Seora del Pilar.
1924
- June 16. High school entrance exam.
- October. Starts undergraduate studies at the Colegio de Nuestra Seora del Pilar.
1926
- October. Excursion with the school, the National Eucharistic Congress of Toledo.
1927
- December 5. Graduates from elementary school.
1928
- October 2. Opus Dei was founded by Saint Josemara Escriv de Balaguer.
1930
- February 14. The Lord inspires St. Josemara to begin the work of Opus Dei with women.
- June. lvaro finishes high school at the Colegio de Nuestra Seora del Pilar.
529

1931
- September. Takes the examinations for the Science Section at the Cardinal Cisneros Institute.
1932
- June. Passes the entrance examination at the School of Assistants of Public Works.
- October. He begins his studies at the School of Assistants of Public Works.
1933
- June. Finishes the first year of School of Assistants of Public Works.
- June 16 to July 1. Passes examinations for admission to the School of Civil Engineering. Soon
he interrupts his engineering studies until he finishes as Assistant of Public Works.
1934
- Begins to participate in the Conferences of St. Vincent de Paul.
- February 4. Attacked in Vallecas, after teaching catechism to boys in a Madrid neighborhood.
- December 28. Asks the Ministry of Public Works for a position in the office of Hydraulic Works
of Madrid.
1935
- January 8. Finishes his studies as Assistant of Public Works.
- March. Meets St. Josemaria.
- March 30. Begins working as Assistant of Public Works in the Headquarters of Bridges and
Foundations of the Ministry of Public Works.
- June. Finishes his first year of studies Civil engineer.
- July 6. Second meeting with St. Josemara.
- July 7. Attends a spiritual retreat preached by St. Josemara,in the university residence in
Ferraz Street, and asks for admission to Opus Dei.
1936
- March 19. It is definitively incorporated in Opus Dei.
- Late March to early April. Study tour with classmates in the Engineering School to several
places in northern Spain.
- July 18. Spanish Civil War begins.
- August 13. Militants record the family home of Portillo. lvaro seeks refuge in various places: a
villa in Serrano Street (to which place St. Josemaria would go in September), home to the
Sells family and the Fontana Herrero.
- October 7. St. Josemaria hides in the clinic of Dr. Suils, and Alvaro, after staying at home for
some time with his parents, moves to the embassy of Finland.
- December 3. Assault guards enter the local embassy of Finland and arrest all refugees. Alvaro
is imprisoned in St. Anton.
1937
- January 29. He is released and moves several times from one place to another clandestine
(among others, the embassy of Mexico and a hotel).
- March 13. He moves into the legation of Honduras (the next day St. Josemaria arrives).
- August. He handles the bookkeeping of the legation of Honduras.
- August 31. St. Josemaria leaves the embassy. During the month of September, St. Josemaria
will attend several times to Ramon del Portillo, father of Alvaro, who is seriously ill, to assist him
spiritually.
530

- October 7. St. Josemaria bids goodbye to Alvaro at legation of Honduras. The next day, he
would leave Madrid for that area of Spain where he could freely practice his priestly ministry.
- October 14. Ramn del Portillo dies. lvaro could not leave the shelter to accompany him.
1938
- January to May. Negotiations with several embassies to try to leave Madrid.
- June 19. Isidoro Zorzano writes to tell Alvaro he can leave the embassy of Honduras to try to
cross the front to that part of Spain not subject to religious persecution.
- July 2. He leaves the legation of Honduras and moves to a pension house in Goya Street. The
same day he enlists in the Republican army. For various reasons, he will come to enlist three
times with different names.
- August 24. He joins a company that arrives the same day in Anchuelo. One August 29 is
assigned to the fourth rifle company in Chiloeches. This company arrives on September 1 to
Fontanar. He gets military permission to spend time in Madrid on October 2.
- October 9. He gets to the war front. On October 12, with two friends, he crosses the border.
On Oct. 14 he reaches Burgos, where he meets St. Josemaria.
- November 10th. He enlists in the national army and admitted to the academy for provisional
lieutenant of engineers in Fuentes Blancas, near Burgos.
1939
- January 1. He finishes the assignment in Fuentes Blancas and is appointed provisional
lieutenant of engineers. On January 10 he is assigned to Cigales, where he arrives on January
11.
- March 28. National troops enter Madrid.
- March 29. He moves to Madrid, where he helps St Josemaria in setting up his temporary
lodging.
- April 1. The civil war ends.
- April 9. He is given a new military assignment in Olot.
- June 7-13. He Trip tos to Valencia, where Saint Josemara was preaching a retreat.
- July 28. Assigned to Madrid.
- September 3. He graduates from the army.
- September 5-20. He Trip tos to Valencia [1].
- October 10. He is appointed Secretary General of Opus Dei.
- December 28 to January 6. Trip tos to Zaragoza, Barcelona and Valencia.

1940
- February 18-20. Trip to Zaragoza.
- February 24-25. Trip to Vitoria and Zaragoza.
- March 2-4. Trip to Zaragoza.
- March 13. Finishes his third year of engineering.
- March 29 to April 8. Trip to Zaragoza, Barcelona and Valencia.
- April 27-28. Trip to Zaragoza.
- May 1-2. Trip to Valladolid.
- May 11-15. Trip to Zaragoza and Barcelona.
- June 8-9. Trip to Avila and Valladolid.
- June 28 to July 1. Trip to Barcelona.
- July 18-24. Trip to Valencia and Murcia.
- September. Finished his fourth year of engineering.
- December 4-12. Study trip to Valencia and Alicante, with his engineering classmates.
- Before December 24. Trip to Vitoria and Valladolid.
531

1941
- January. Kidney condition that causes severe pain.
- March 24. St. Josemara communicates to the center of Lagasca that Opus Dei has been
approved as a pious union.
- April 22. Mother of St. Josemara dies. Don Alvaro transmits the news by phone, as the
Founder was in Lleida preaching a retreat for diocesan priests.
- June. Finishes his civil engineering studies.
- June 27-30. Trip to Barcelona and Zaragoza.
- July 15. He is appointed Third Engineer for Bureau of Roads, Canals and Ports.
- August 8. Trip to Murcia to report to his assignment in the Segura river basin.
- August 9. He takes up his duties as an engineer in the Ministry of Public Works. On August 20
he acquires supernumerary status in the bureau.
- August 18 to September 7. Trip to Vitoria, San Sebastian and Pamplona.
1942
- April 1-7. Trip to and Leon Valladolid.
- June 3. First examinations for his ecclesiastical studies.
- June 3-19. Study days in El Escorial.
- June 20. Tests in ecclesiastical philosophy.
- July 29-30. Trip to Bilbao and Zaragoza.
- September 10-24. Trip to Pamplona and San Sebastin.
- November 30 to December 4. Trip to Vitoria and Burgos.
1943
- January 5 to 20, approximately, he is ill with a high fever.
- February 6-24. He stays in El Escorial to study.
- February 14. St. Josemaria founds the Priestly Society of the Holy Cross.
- February 15. The founder of Opus Dei Trip goes to El Escorial to communicate Alvaro this new
divine light.
- March 13. Tests in theology at the seminary of Madrid.
- March 26 to April 3. Trip to Valencia and Barcelona.
- April 20. Passes licensure examinations in the Faculty of Philosophy and Letters (History
section) at the University of Valencia.
- April 21-26. Trip to Barcelona.
- May 25 to June 21. Trip to Rome to make representations concerning the canonical approval
of Opus Dei.
- June 4. He is received in audience by Pope Pius XII.
- June 17. Conversation with Msgr. Montini, the future Pope Paul VI.
- July 15. Servant of God Isidoro Zorzano dies.
- September 14-22. Stays in La Granja de San Ildefonso, to be with his mother and siblings.
- November 25. Trip to Palencia and Valladolid.
- December 1. Trip to Salamanca.
- December 14-18. Trip to Sevilla. Research in the Archives of the Indies.
- December 21-24 and 26-28. Days of study in Torrelodones.
1944
- January 15-22. Study days in El Escorial and Madrid.
- January 23. Tests in theology.
- January 29 to February 24. Study days in El Escorial and Madrid.
- February 27. Tests in theology.
532

- May 5. Tests in theology.

- May 10. Testing for the tonsure and minor orders.
- May 12. PhD thesis at the Faculty of Philosophy and Letters (History section) from the
University of Madrid. Gets a rating of outstanding.
- May 13-20. Retreat in preparation for the diaconal ordination
- May 20. Msgr. Leopoldo Eijo y Garay, Bishop of Madrid-Alcala, confers the tonsure in the
chapel of the episcopal palace.
- May 21. Msgr. Leopoldo Eijo y Garay confers the minor orders of Porter and Lector in the
chapel of the episcopal palace.
- May 22. Tests for Orders.
- May 23. Msgr. Leopoldo Eijo y Garay, Bishop of Madrid-Alcala, confers the minor orders of
Exorcist and Acolyte in the chapel of the episcopal palace.
- May 28. Msgr. Marcelino Olaechea, bishop of Pamplona, confers the Subdiaconate, in the
center of Opus Dei Lagasca Street.
- June 3. Msgr. Casimiro Morcillo, auxiliary bishop of Madrid, confers the Diaconate in the
seminary of Madrid.
- June 12. Tests for Orders.
- June 17-22. Retreat in preparation for priestly ordination
- June 25. Ordained by Bishop. Eijo y Garay, in the chapel of the episcopal palace.
- June 28. First Mass in the chapel of the Colegio de Nuestra Seora del Pilar.
- July 21-27. Trip to San Sebastian and Pamplona.
- August 5-19. Trip to Burgos, San Sebastian and Bilbao.
- August 25. The first retreat that he preaches begins.
- September 1-12. Trip to Burgos, Pamplona, San Sebastian, Bilbao, Oviedo and Valladolid.
- October 2. Last examinations of his ecclesiastical studies.
- December 10-15. Trip to Palencia, Bilbao and Pamplona.
1945
- 20-22 in January. Trip to Valladolid.
- January 31 to February 14. Trip to Valladolid, Palencia, Vigo, Oporto, Fatima, Lisbon, Coimbra
and Santiago.
- February 17-18. Valladolid.
- March 1-8. Preaches a retreat in Salamanca for a group of university students belonging to
Catholic Action.
- March 15-18. Preaches a retreat to students of the Colegio del Pilar.
- March 24-29. Trip to Vigo to preach a retreat to students of the Institute of Carmelite Sisters of
Charity.
- April 24 to May 3. Preaches a retreat at the Colegio de Lourdes, in Valladolid.
- May 9-20. Trip to Vitoria and Bilbao.
- June 12-24. Trip to the northwest and north of the Iberian peninsula.
- August 3-8. In Bilbao.
- September 2-10. Preaches a retreat for young people of Catholic Action in Bilbao.
- September 19 to October 1. Trip to Portugal and northern Spain.
- October 8-11. Trip to San Sebastian and Bilbao.
- October 29 to 31. Valladolid.
- November 30-12. Bilbao.
1946
- January 4-5. Trip to Valladolid.
- January 24-26. Back in Valladolid.
533

- January 31 to February 13. Trip to Valladolid, Bilbao (where he preached a retreat), San
Sebastian, Pamplona and Salamanca.
- February 21. Trip to Barcelona. There, on the 25th, he will embark on the J.J. Sister, bound for
Genoa.
- February 27. In Pisa, celebrates his first Mass in Italy.
- February 28. Arrives in Rome to prepare the next phase for the canonical path of Opus Dei.
Celebrates his first Mass in Rome in the church of San Giacomo degli Spagnoli.
- April 3. He is received in audience by Pope Pius XII.
- April 30 to May 4. Trip to Naples.
- June 15. He and some other members of Opus Dei move to apartment in Piazza Citt
Leonina.
- June 21. Leaves for a trip to Genoa, to wait for St. Josemaria.
- June 23. St. Josemaria arrives in Rome.
- July 13-15 and July 29 to August 2. Working days in Fiuggi, with Father Larraona.
- August 31. Returns to Spain.
- September. Joins St Josemaria in Molinoviejo, where he attends to various activities of
spiritual formation for members of Opus Dei.
- September 30 to October 2. Trip to Bilbao.
- October 18. Stops being Secretary General of Opus Dei and was appointed Procurator
General.
- October 19. Trip to to Rome.
- November 8. St. Josemaria comes to Rome.
- December 4. Begins attending classes in canon law at the Lateran Pontifical Athenaeum.
- December 8. Pius XII receives St. Josemaria in audience.
- December 27. The first women of Opus Dei arrive in Rome.
1947
- February 9. St. Josemaria and Don Alvaro see for the first time the building that will later be
Villa Tevere.
- February 24. Approval of Opus Dei as a secular institute.
- March 25. Appointed Secretary of the Commission for Secular Institutes in the Sacred
Congregation for Religious.
- April 18 to May 18. Trip to Spain.
- July 22. Transfer to Villa Tevere.
- August 22. Trip to Spain (Molinoviejo).
- September 6-18. Trip to Galicia.
- October 2-6. In Barcelona and Zaragoza.
- October 9. Return to Rome.
1948
- January 3 and 4. First pilgrimage of St. Josemaria to Loreto.
- January 11-16. Trip to Milan and other cities in northern Italy.
- April 15. Carmen Escriva arrives in Rome.
- May 13. He is received in audience by Pope Pius XII.
- May 28. Passes his licensure examinations in canon law at the Athenaeum of Angelicum.
- June 18-23. Trip to Southern Italy (Naples, Reggio Calabria, Catania).
- June 29. St. Josemara erects the Roman College of the Holy Cross and appoints Don Alvaro
first rector.
- July 23 to October 7. Segovia (Molinoviejo), Madrid, San Sebastian, Santiago de Compostela.
- October 27. Counsellor of Opus Dei for Italy (until May 1951).
- November 26 to December 9. In Madrid.
534

1949
- January 28. Pius XII receives St Josemaria and Don Alvaro.
- February 19-22. Trip to Milan and Turin. Interview with Blessed Cardinal Schuster.
- February 27 to March 2. Trip to Sicily (Palermo and Catania).
- March 11-17. Spain (Madrid).
- April 4. He was appointed member of the Commission of the Congresses of the Central
Committee for the Holy Year 1950.
- June 18. PhD thesis in canon law.
- June 29 to July 12. Spain (Madrid, Bilbao, Segovia).
- July 21. Pius XII cedes the usufruct of Villa delle Rose to Opus Dei.
- August 9-30. Spain and Portugal (Madrid, San Sebastian, Bilbao, Segovia, Lisbon).
- October 7-11. Trip to Naples and Palermo.
- October 15 to November 6. Madrid.
- November 22 to December 4. Trip to Northern Italy, Switzerland, Austria and Germany.
- December 15-21. Trip to Madrid.
1950
- February 26. He is operated on for appendicitis at a clinic in Rome.
- March 24-26. Trip to Spain.
- May 31 to June 9 and June 12 to 15. In Madrid.
- June 16. Opus Dei receives final canonical approval.
- July 16-23. Madrid.
- November 1. Proclamation of the dogma of the Assumption of Our Lady.
1951
- January 1 to 13. Trip to Spain and Portugal.
- February 2-9. Trip to Madrid.
- May 1-5. First regular general congress of Opus Dei in Molinoviejo (Segovia).
- May 14. St. Josemaria makes the consecration of the families of the faithful of Opus Dei to the
Holy Family.
- August 15. St. Josemaria makes the consecration of Opus Dei to Sweetest Heart of Mary.
- September 11-18. In Spain.
- October 2. The estate of Salto di Fondi is acquired.
- October 4-24. Trip to France, Spain and Portugal.
1952
- April 25-28. Trip to Naples, Salerno, Sorrento and Torre del Greco.
- July 9-23. In Madrid.
- August 2-9. Trip to London and Dublin to meet with Msgr. Mc Quaid.
- October 26. St. Josemaria makes the consecration of Opus Dei to the Sacred Heart of Jesus.
- October 30 to November 1. Trip to Milan.
1953
- July 11-20. Trip to Spain and France.
- September 24 to November 7. Drive to Italy, France, Spain, Portugal, and returns through the
same countries.
- October 2. Silver Anniversary Opus Dei. St. Josemaria and Don Alvaro spend the day in
Molinoviejo (Segovia).
535

1954
- February 3-5. Trip to Milan and Bergamo.
- February 8. Ceases as rector of the Roman College of the Holy Cross.
- July 6-7. Trip to Bari to pray at the Basilica of St. Nicholas, and to Naples.
- December 12-19. Trip to Madrid.
1955
- January 16 to 30. In Spain (Madrid).
- February 16. He was appointed consultant to the Sacred Congregation for Religious.
- March 10. His mother dies in Madrid.
- April 20. The contract with the company Castelli is signed, ending the works of Villa Tevere.
- April 22 to May 12. Trip to Northern Italy, Switzerland, Liechtenstein, Germany and Austria.
- July 14-21. In Madrid and Burgos.
- September 2-17. Spends some time in Montecatini (Pistoia).
- November 16 to December 10. Trip to some cities in northern Italy, and Switzerland, France,
Belgium, Holland, Germany and Austria.
1956
- February 23 to March 1. Madrid.
- May 3-24. Trip to various cities in Spain and Portugal.
- June 6. Visits Assisi.
- June 23 to July 18. Visits cities in Italy, France, Belgium, Germany and Switzerland.
- July 28 to August 2. In Portugal and Spain.
- August 24. He is reappointed Secretary General of Opus Dei, in the second regular general
congress held in Einsiedeln (Switzerland). He keeps this position until 1975 when, after the
death of the Founder, he is elected General President.
1957
- May 15-29. Trip to Florence, Avignon, Lourdes, Paris and Bologna.
- June 18. Administers the Anointing of the Sick to Carmen Escriva (who dies on the 20th).
- August 1 to September 26. Spends some time in Einsiedeln (Switzerland) and later makes a
trip through cities in Germany, Belgium, Netherlands, Luxembourg, France and Italy.
- November 17 to December 2. France.
1958
- January 21 to February 2. Trip to Spain and France.
- April 3-13. Trip to Spain for some business and to attend the marriage of Santiago Escriva.
- May 25 to June 8. North of Spain and Madrid to collect documents for admission to the Order
of Malta.
- June 29 to July 3. Spain.
- July 23 to September 30. First trip to Britain with Saint Josemara (passing through several
European countries).
- October 9. Blessed Pius XII dies.
- October 9-12. In Spain.
- October 28. Cardinal Roncalli was elected Pope with the name John XXIII.
1959
- January 4. He is operated on in Sanatrix clinic, Rome (he was admitted for a prostatic abscess
and was hospitalized from January 3 to February 10).
- January 25. St. John XXIII announced his decision to convene an Ecumenical Council.
- March 20. He was admitted to the Order of Malta as a knight.
536

- April 28. John XXIII receives him in audience.

- May 2. Appointment as Consultant of the Sacred Congregation of the Council.
- May 11-27. In France and Switzerland.
- July 6 to September 22. Spends time in London and Dublin, passing through several countries
before and after.
- August 10. He was appointed president of the VII Preparatory Commission (Catholic laity) of
Vatican II.
- August 12. He was appointed a member of the III Preparatory Commission (modern means of
apostolate) of Vatican II.
- December 17-22. In Madrid, for medical check-up and to visit the Nuncio.
1960
- January 9. The last stone of Villa Tevere was laid.
- March 5. St. John XXIII receives St. Josemaria and Don Alvaro in audience.
- April 25 to May 9. Trip to various cities in Spain, France, Germany and Italy.
- July 6 to September 21. Trip to Britain, France, Spain and Italy.
- August 13. Appointment as a member of the Pontifical Commission for Religious in preparation
for Vatican II.
- October 10 to November 2. Trip to Italy, Spain and France.
- October 26. He was appointed officer (assessor) of the Supreme Sacred Congregation of the
Holy Office.
1961
- April 13-24. Trip to Spain, France and Switzerland.
- July 7 to September 12. Trip to Switzerland, Belgium, Britain, Spain, Holland and Italy.
- October 2-7. In Rome, third regular general congress of Opus Dei.
1962
- April 30 to May 3. At the clinic in Villa Margherita.
- July 23 to September 21. Trip to Italy, Switzerland, Belgium, Britain, France and Spain.
- October 4. Appointed expert for Vatican II, which opens on October 11.
- November 4. Appointment as an expert in the Vatican II committee on the discipline of the
clergy and the Christian people.
- November 8. Appointment as secretary of the Vatican II commission on the discipline of the
clergy and the Christian people.
- November 15th. Appointment as expert in the Vatican II commission on the bishops and
regimen of dioceses.
- December 8. The first session of Vatican II concludes.
- December 10. He was appointed expert of the Vatican II commission on religious.
1963
- February 3-8. Trip to Venice for work (Vatican II).
- June 3. St. John XXIII dies.
- June 21. Cardinal Giovanni Battista Montini is elected Pope with the name Paul VI.
- July 19 to September 21. Trip to Italy, Austria, Switzerland, France and Spain.
- September 29. The second session of Vatican II begins.
- December 4. Closing of the second session of Vatican II.
1964
- January 24. Pope Paul VI grants an audience to St. Josemara. He then went to greet Don
Alvaro. The Pope, recalling that he had known him since the 40s, said: Sono diventato vecchio;
537

to which Don Alvaro responds, diventato Pietro ("I have become old You have become
Peter.")
- April 17. Appointment as consultant to the Pontifical Commission for the Revision of the Code
of Canon Law.
- July 14 to September 4. Stay in Spain.
- September 14th. Opening of the third session of the Second Vatican Council.
- November 21. Closing of the third session of the Second Vatican Council.
- November 23 to December 8. Trip to Pamplona on the occasion of the awarding of honorary
doctorates and the first meeting of the Friends of the University of Navarra.
1965
- April 22. Date of the conferment of the title of PhD in Civil Engineering.
- July 1 to September 9. Stay in Tuscany (Italy).
- September 14. Opening of the fourth session of the Second Vatican Council.
- December 7. Decree Presbyterorum Ordinis.
- December 8. Closing of the Second Vatican Council.
1966
- February 26 to March 14. Journey with St. Josemaria to Greece, to see the possibilities of
starting the apostolic work there.
- July 14 to August 17. Stay in Tuscany (Italy).
- August 19 to October 12. Trip to France and Spain.
- November 15. Appointment as judge to the causes of jurisdiction of the court of the Sacred
Congregation for the Doctrine of the Faith.
- November 29. Appointment as consultant to the Sacred Congregation for the Doctrine of the
Faith.
1967
- January 23. Awarded the Grand Cross of St. Raymond of Peafort.
- April 19 to May 29. Trip to France, Spain and Portugal.
- May 31. Appointment as professor of the Faculty of Canon Law of the University of Navarra.
- July 23 to August 25. Stay in Abruzzo (Italy).
- September 5 to October 12. In Spain.
1968
- April 16 to May 10. Trip to attend the second meeting of Friends of the University of Navarra.
- July 18 to August 31. Stay in Varese (Sant'Ambrogio Olona).
- September 20 to October 24. Stay in Spain.
1969
- April 22 to May 8. Trip to Madrid and Barcelona, passing through northern Italy, southern
France and Switzerland.
- June 25. XXV anniversary of his ordination.
- July and August. In Premeno (northern Italy).
- September 1. Inauguration of the special general congress of Opus Dei.
- November 14-25. In Spain.
- Publishes a theological-legal study, entitled Faithful and Laity in the Church.
1970
- April 1-20. Marian pilgrimages with St. Josemaria to Torreciudad (Spain), Fatima (Portugal)
and other shrines of the Iberian peninsula.
538

- May 14 to June 23. Trip to Mexico with St. Josemara. Then, until July 9, worked in Madrid,
before returning to Rome.
- July and August. Premeno. On August 30, St. Josemara opened the second part of the
special general congress.
- Publishes Consecration and Mission of the Priest.
1971
- April 22. Pilgrimage to Loreto.
- May 5-14. Montecatini.
- May 30. Consecration of Opus Dei to the Holy Spirit.
- July 1 to September 6. Caglio (northern Italy).
1972
- April 1. Death of his brother, Ramon del Portillo.
- April 4 to May 2. Trip to Spain.
- June 30 to September 7. Stay in Civenna (northern Italy).
- October 3 to November 30. Joins the founder of Opus Dei in catechetical trip through the main
cities of Spain and Portugal.
1973
- July 3 to September 2. Stay in Civenna (northern Italy).
- September 6. He underwent surgery in San Jose Clinic, Barcelona.
1974
- May 7 to August 31. Accompanies St. Josemara in catechetical trip to Spain, Brazil,
Argentina, Chile, Peru, Ecuador and Venezuela.
- September 1-30. In Spain.
- November 12-21. Trip to Madrid.
- December 19 and 20. Trip to Switzerland.
1975
- January 2-8. Trip to Valencia (Spain).
- February 4-24. Joins St Josemaria in his catechesis to Venezuela and Guatemala.
- February 25 to March 3. In Madrid.
- May 15 to 31. Trip to Spain to accompany St. Josemara in receiving the Golden Medal of
Barbastro.
- June 26. The founder of Opus Dei die in Rome.
- June 28. Funeral for the repose of the soul of St. Josemara in the Basilica of SantEugene in
Valle Giulia.
- July 4. Convening of the elective congress of Opus Dei.
- July 19 to September 1. Stay in Asturias (Spain).
- September 15. Elected President General of Opus Dei.
1976
- March 5. He is met by His Holiness Pope Paul VI.
- Easter. Following the custom of St Josemaria repeatedly received participants in the UNIV
Congress (continued to do so every year, at around that time, until his death).
- May 6. Pilgrimage to Loreto.
- June 11-20. Trip to Spain (Pamplona and Madrid), to chair an academic ceremony in memory
of the founder of Opus Dei. In Madrid meets with many members of the Work.
- July 3 to September 2. Stay in Asturias (Spain).
539

1977
- May 25-28. Trip to Italy, Austria and Germany.
- June 27 to July 8. Trip to Lourdes and Torreciudad.
- July 9 to September 5. In Spain.
1978
- January 1. Starts a Marian year in Opus Dei as a thanksgiving for the 50th anniversary of the
Foundation. He prayed in Santa Maria Maggiore. Over the next five years, he will make almost
200 pilgrimages to the Virgin in churches and shrines in Rome, Italy, and other countries.
- February 14. Start of apostolic work in Bolivia.
- May 9-26. Pastoral trip to Switzerland, Portugal and Spain, with several visits to Marian
shrines.
- June 19. He is received by Pope Paul VI.
- July 1 to August 9. Stay in Spain.
- August 6. Paul VI dies.
- August 10. Returns to Rome for the funeral of Pope.
- August 26. Election of Pope John Paul I, who died on September 29.
- October 16. Election of Pope John Paul II. Don Alvaro is first received by the new Pontiff on
October 28.
- October 30 to November 17. Marian pilgrimages and pastoral visits to Austria, Germany,
Holland, Belgium, France and Switzerland.
1979
- January 3-5. Trip to Switzerland.
- January 11. Letter to the Congregation for Religious and Secular Institutes asking permission
to begin the study of the new juridical form of Opus Dei as a personal prelature.
- January 13-14. Trip to Austria.
- January 21. Pilgrimage to Loreto.
- January 21-26. Trip to Switzerland.
- June 29-30. Trip to Austria.
- July 20 to September 13. Trip to Switzerland, Spain, Germany, Poland and Austria.
- October 5-6. Austria and Switzerland.
- November 17. The prefect of the Congregation for Bishops communicates to Don Alvaro that
the Pope has approved the creation of a joint study group to discuss the subject of the
transformation of Opus Dei as a personal prelature.
- December 26-27. Germany and Switzerland.
1980
- January 22 to 29. Travel to Austria, Germany and Switzerland.
- February 27. First meeting of the joint committee to study the establishment of Opus Dei as a
personal prelature (in total, 22 working sessions will be held).
- February 29 to March 2. Travel to Germany.
- April 2. Start of apostolic work in Honduras.
- April 25 to May 4. Travel to France, Belgium, Holland, Germany and Switzerland.
- June 28 to September 7. Stay in Spain, Portugal, England, Ireland, Holland, Germany and
Switzerland.
- September 18. Start of apostolic work in the Democratic Republic of Congo and Ivory Coast.
- November 16 to 21. Portugal and Spain.
- December. Apostolic work begins in Hong Kong.
540

1981
- January 18 to 22. Pastoral trip to northern Italy.
- January 22 to 28. Switzerland, Germany, Austria.
- March 1. Solemn ceremony entrusting the Basilica of SantEugenio to Opus Dei by the
Cardinal Vicar of Rome.
- March 5-9. In Madrid and Zaragoza.
- May 12. Opening session of the cause of canonization of the Founder of Opus Dei in the
Vicariate of Rome (the closing session would be on November 6, 1986)
- May 13. Attack on John Paul II. That same day Don Alvaro comes to the Gemelli hospital to
show his union with the Pope; he would come again afterwards on the 16th, 21st, etc.
- May 18. Opening session of the Tribunal of the Archdiocese of Madrid for the cause of
canonization of the Founder of Opus Dei (last session would be on June 26, 1984)
- July 17-22. Travel to Austria and Switzerland.
- July 28 to September 2. Stay in Spain (with pilgrimages to Fatima and Torreciudad)
- September 18. Apostolic work begins in Trinidad and Tobago.
- November 7. John Paul II decides to establish Opus Dei as a personal prelature, but before
making this decision public he wanted to consult all diocesan bishops in whose diocese there
were centers of Opus Dei.
- December 11-18. Travel to Austria, Germany and Switzerland; attends a procession in Loreto.
1982
- January 9. He was appointed consultant to the Sacred Congregation for the Causes of Saints.
- March 12. Appointment as honorary member of the Pontifical Roman Theological Academy.
- March 20-27. Travel to France and Switzerland (on the way back, he takes a detour to pass
through Loreto: he would be doing this almost always whenever he took trips by car to the
countries of Europe).
- April 12 - 18. In Portugal (Fatima) and Spain (Madrid, Torreciudad, Barcelona).
- August 5. John Paul II makes public his decision to establish Opus Dei as a personal
prelature, and approves the text of a declaration prepared by the Congregation of Bishops.
- August 27 to September 17. In Spain.
- October. Beginning of apostolic work in Singapore.
- November 28. John Paul II erects Opus Dei as a personal prelature. Don Alvaro sends all the
faithful of the Work two pastoral letters, dated December 8, 1981 and November 28, 1982.
- December 5-12. Travel to Austria, Germany and Switzerland.
1983
- March 19. Execution of the Bull Ut sit, which erects the Prelature of Opus Dei.
- March 20-27. Pastoral trip to Norway, Finland, Sweden and Denmark.
- April 25 to June 8. Pastoral trip to Canada, Mexico, Guatemala, Colombia, United States and
France.
- July 5 to September 13. Stay in Switzerland, Germany, Holland, Belgium, France and Spain.
- September. Ceases to be a consultant to the Congregation for the Doctrine of the Faith.
- September 29 to October 29. Participates in the Synod of Bishops on Reconciliation and
Penance in the mission of the Church.
1984
- January 14. Start of apostolic work in Sweden.
- January 30 to February 8. Travel to Germany, Holland, Belgium, France and Switzerland.
- May 16-25. Trip through Switzerland, France, Luxembourg, Germany and Holland.
- June. Appointed consultant to the Pontifical Commission for Social Communications.
541

- July 26 to August 30. Stay in Spain. Upon returning to Rome by car, makes a detour to
Lourdes.
- September 11. Begins the fifth regular general congress of Opus Dei.
- September 22-28. Travel to Switzerland, Sweden, Denmark and Germany.
- October. Erection of the Roman Academic Center of the Holy Cross, which will become
pontifical university.
1985
- January 15-27. He is admitted to the University Clinic of Navarra, and undergoes angioplasty
of the renal artery on 19 January.
- April 12-17. Travel to France and Switzerland.
- June. Beginning of apostolic work in Taiwan.
- July 8 to September 6. Stay in Germany, Spain, France, Belgium, Holland and Switzerland.
- November 7-10. Travel to Britain.
- November 14-19. Make a trip to Portugal and Spain.
- December12-15. Travel to Ireland.
1986
- January 16 to 23. Travel to Austria, Denmark and Sweden.
- February 1-8. Seminar to study how to implement the call of John Paul II for the reevangelization of Europe.
- May 2. Dedication of the Prelatic Church of Our Lady of Peace.
- May 5-12. Travel to Austria, Germany, Switzerland and Italy.
- August 3 to September 5. Travel to several European countries: Austria, Germany, Denmark,
Sweden, Holland, Belgium, France, Switzerland and Italy.
- November 19 to December 10. Travel to Spain and Portugal.
1987
- January 9 to February 24. Pastoral trip to Singapore, Australia, the Philippines, Hong Kong,
Macao, China (celebrated Mass in Canton), Taiwan, Korea, and Japan.
- April 28 to May 3. Travel to Norway and Sweden.
- May 17. Start of apostolic work in Finland.
- June 7-14. Travel to Austria, Switzerland and Germany.
- July 27 to September 5. In Spain.
- October 1-30. Participates in the Synod of Bishops on the vocation and mission of the laity in
the Church.
- October 23 to 25. Travel to Germany.
- November 15-23. Travel to England, Scotland and Ireland.
1988
- January 17 to March 12. Travel to America: United States, Puerto Rico, Mexico and Canada.
- July 4. Start of apostolic work in Cameroon.
- July 19 to September 11. Travel to Switzerland, France, Spain, Belgium, Holland, Germany,
Switzerland and Italy.
- October 15. Start of apostolic work in the Dominican Republic.
- December. Start of apostolic work in New Zealand.
1989
- January 10-27. Travel to Switzerland, Sweden, Finland, Spain and Portugal.
- April 1-12. Kenya and Switzerland.
- May. Start of apostolic work in Macao.
542

- May 22 to 24. Short trip to Austria.

- July 1 to August 21. Trip to Switzerland to visit a sick person, and to Spain.
- August 22 to 30. Congo and Cameroon.
- October 14 to 19. Catechesis in Ivory Coast.
- November 9-20. Catechesis in Nigeria.
1990
- February 4. Dedication of the Church of Our Lady of the Angels (Roman College of the Holy
Cross).
- April 9. Pope John Paul II declares the heroic virtues of Servant of God Josemaria Escriva de
Balaguer.
- April 9. Start of apostolic work in Poland.
- April 18-26. Theology Symposium in Pamplona and visits the Carmelites of Cerro de los
Angeles in Madrid.
- July 29 to August 22. In Asturias (Spain).
- August 23 to September 4. Stay in Pamplona to accompany Msgr. Echevarra who had
suffered a heart attack.
- September 30 to October 28. Participates in the Synod of Bishops on the formation of priests.
- December 7. John Paul II appoints Don Alvaro titular Bishop of Vita.
1991
- January 6. Episcopal ordination by Pope John Paul II in St. Peter's Basilica.
- January 28. For the first time, it confers diaconal ordination on a group of faithful of Opus Dei,
later to be ordained by John Paul II in St. Peter's Basilica.
- February 2-7. Trip to Pamplona for medical reasons.
- April 8-20. Pastoral trip to Switzerland, Sweden, Finland and Poland.
- May 19. First time to administer the sacrament of confirmation (parish of San Giovanni Battista
in Collatino, Rome).
- July 6. Decree of the miraculous cure attributed to Blessed Josemaria Escriva de Balaguer.
- July 7. Diaconal ordination of 20 faithful of Opus Dei.
- July 11 to August 11. In Spain.
- August 12-16. Goes to Poland, where he participates in the World Day of Youth in
Czestochowa. Then he returns to Spain.
- September 1. His first time to ordain members of Opus Dei as priests.
- September 24. Announces to his children in Opus Dei that Pope has decided May 17 as the
date for the beatification of the Founder.
- September 28. Start of apostolic work in the Czech Republic.
1992
- January 10-20. Travel to Spain (to attend the funeral of the archbishop of Valencia), Austria,
Czech Republic and Hungary.
- January 16. Start of apostolic work in Hungary.
January 28. Confers the diaconate on 20 members of Opus Dei (to later receive priestly
ordination from John Paul II on June 14).
- February 8-27. Trip to Pamplona and Madrid.
- March 29 to April 4. Trip to Madrid.
- May 17. Beatification of Josemaria Escriva de Balaguer.
- June. Start of apostolic work in Nicaragua.
- July 9 to September 11. In Switzerland and Spain. On September 6 confers priestly ordination
on a large group of faithful of Opus Dei.
- September 17. Begins the sixth ordinary general congress of Opus Dei.
543

- October 9-14. Travel to Switzerland and Portugal.

1993
- January 31. Confers diaconal ordination on 24 faithful of Opus Dei.
- February 25 to March 4. Travel to Switzerland and Spain.
- March 10. Start of apostolic work in Jerusalem.
- April 21-29. Switzerland, Sweden, Finland and Estonia.
- May 18 to June 8. Travel to Madrid and Pamplona. Admitted for several days in the University
Clinic of Navarra.
- June 13. Confers priestly ordination on 24 deacons of the Prelature.
- July. Operated for a cataract in the University Clinic of Navarra on the 9th and 23rd.
- September 5. Confers priestly ordination on 21 faithful of Opus Dei.
- September 15. Start of apostolic work in India.
- October 2-8. Pastoral trip to Austria and Switzerland.
- October 26 to November 3. Travel to Switzerland, Poland and Germany.
- November 15-25. Stay in Spain: Barcelona, Jerez and Madrid.
1994
- January 3. Last audience (among many) with Blessed John Paul II
- January 24 to February 3. Trip to Pamplona and Madrid. Investiture of honorary doctors at the
University of Navarra.
- March 11. He turns eighty years old.
- March 14-22. Journey to the Holy Land.
- March 23. Bishop Alvaro del Portillo dies in Rome. John Paul II visits the headquarters of Opus
Dei to pray before his mortal remains.

[1] Most of the trips of Don Alvaro were to accompany St. Josemara; however, he did some of
them on his own. The chronology does not make this distinction.

544