Camino, The Way [Bilingual annotated edition]

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CA liNO THE AY • Annotated edition

♦

Spanish & English text

MAhiLING CON;•.-~RENCE CENTER CALAMBA. LAGUNA

CAM]INO ♦

THE WAY

Josemaria Escriva

CAMRNO ♦

THE WAY [An annotated bilingual edition]

SCEPTER London

Princeton

This edition is published: in England by Scepter (U.K.) Ltd., 21 Hinton Avenue, Hounslow TW4 6AP; e-mail: [email protected]; and, in the United States by Scepter Publishers Inc., P. 0 . Box 1270, Princeton, NJ 08542; e-mail: [email protected].

With ecclesiastical approval ISBN O 906138 52 3 © Original - Scripter S .A. (Madrid) © Translation - Scripter S .A. (Madrid), 200 I © This edition- Scepter (U.K.) Ltd., 2001

All rights reserved. No part of this book may be reproduced, stored in a retrieval system or transmitted, in any form or by any means, electronic, mechanical, photocopying or otherwise, without the prior permission of Scepter (U.K.) Ltd.

Translation: A. Byrne, London. Typeset by MI Intermedia, and printed in Singapore.

INDICE

ElAutor Pr6logo dd Autor Caracter Direcci6n Oraci6n Santa Pureza Corazon Mortifica~i6n Penitencia Examen Prop6sitos Escrupulos Presencia de Dios Vida Sobrenatural Mas de vida interior Tibieza Estudio Formaci6n El plano de tu santidad Amor de Dios Caridad Los medios La Virgen La Iglesia SantaMisa Comuni6n de los Santos Devociones Fe Humildad Obediencia Pobreza Discreci6n

Alegria Otras virtudes

CONTENTS

7 13 15 17 39 47 59 69 77 87 95 99 I 03 I 05 111 117 125 127 13 7 147 157 163 173 181 189 193 199 20 I 209 213 221 225 229 23 3 23 5

TheAuthor Prefatory note to this edition Author's Foreword Character Direction Prayer Holy Purity Heart Mortification Penance Examination of conscience Resolutions Scruples Presence of God Supernatural life More about interior life Lukewannness Study Formation The plane of your sanctity Love of God Charity The means Our Lady The Church Holy Mass Communion of Saints Devotions Faith Hwnility Obedience Poverty Discretion Cheerfulness Other virtues

Camino

T ribulaciones Lucha interior Pos trimer.fas La voluntad de Dios La gloria de Dios Proselitismo Cosas pequefias Tactica Infancia espiritual Vida de infancia Llamamiento El ap6stol El apostolado Perseverancia Indice de textos de la Sagrada Escritura fndice analitico

6

241 249 257 263 269 273 281

287 297 305 317 325 337 347 353 361 421 441

447

The Way

Tribulations Interior struggle Last things The will of God The glory of God Proselytism Little things Tactics Spiritual childhood Life of childhood Calling The apostle The apostolate Perseverance Index to Scriptural references General Index (English) General Index (Spanish) Index to the footnotes Bibliography for the footnotes

ELAUTOR

THEAUTHOR

El Beato Josemarfa Escriva de Balaguer naci6 en Barbastro (Huesca, Espana) el 9 de enero de 1902. A la edad de IS 6 16 afios comenz6 a sentir los primeros presagios de una llamada divina, y decidi6 hacerse sacerdote. En I 9 I 8 inici6 los estudios eclesiasticos en el Seminario de Logrono, y los prosigui6 a partir de 1920 en el de S. Francisco de Paula de Zaragoza, donde ejerci6 desde 1922 el cargo de Superior. En 1923 comenz6 los estudios de Derecho Civil en la Universidad de Zaragoza, con permiso de la Autoridad eclesiastica, y sin hacerlos simultaneos con sus estudios teol6gicos. Ordenado de diacono el 20 de diciembre de 1924, recibi6 el presbiterado el 28 de marzo de 1925. Inici6 su ministerio sacerdotal en la parroquia de Perdiguera -di6cesis de Zaragoza-, continuandolo luego en Zaragoza. En la primavera de 1927, siempre con permiso del Arzobispo, se traslad6 a Madrid, donde desarroll6 una incansable labor sacerdotal en todos los ambientes, dedicando tambien su atenci6n a pobres y desvalidos de los barrios extremes, y en especial a los incurables y

Blessed Josemaria Escriva de Balaguer was born in Barbastro, in northern Spain, on 9 January 1902. At the age of 15 or 16 he began to feel the first intimations that God was calling him and he decided to become a priest. He started his ecclesiastical studies in the Seminary of Logrono in 1918, and later, in 1920, in that of St Francis de Paula in Saragossa, where from 1922 he was a superior or tutor. In 1923 he began to study Civil Law in the University of Saragossa, with the permission of his ecclesiastical superiors. These studies did not interfere with his theological studies. He was ordained deacon on 20 December 1924 and became a priest on 28 March 1925. He began his work as a priest in the village of Perdiguera, within the diocese of Saragossa, and afterwards in Saragossa itself. In the spring of 1927, with the permission of the Archbishop of Saragossa, he moved to the Spanish capital, Madrid, and there carried out abundant priestly work among all kinds of people, devoting attention also to the poor and destitute in the outlying districts of the city, and especially to the

Camino moribundos de los hospitales. Se hizo cargo de la capellanfa del Patronato de Enfermos, labor asistencial de las Damas Apost6licas del Sagrado Corazon, y fue profesor en una Academia universitaria, a la vez que continuaba los estudios de los cursos de doctorado en Derecho Civil, que en aquella epoca solo se tenf an en la Universidad de Madrid. El 2 de octubre de 1928, el Senor le hizo ver con claridad lo que hasta ese momenta habfa solo presagiado; y el Beato Josemarfa Escriva. fund6 el Opus Dei. Movido siernpre por el Senor, el 14 de febrero de 1930 comprendi6 que debfa extender el apostolado del Opus Dei tambien entre las mujeres. Se abrfa asf en la Iglesia un nuevo carnino, dirigido a promover, entre personas de todas las clases sociales, la busqueda de Ia santidad y el ejercicio del apostolado, mediante Ia santificaci6n del trabajo ordinario, en media del mundo y sin carnbiar de estado. Desde el 2 de octubre de 1928, el Fundador del Opus Dei se dedic6 a cumplir, con gran celo apost6lico por todas las almas, la rnisi6n que Dias le habfa confiado. En I 934 fue nombrado Rector del Patronato de Santa Isabel. Durante Ia guerra civil espaiiola tjerci6 su rninisterio sacerdotal --en ocasiones, con grave riesgo de su vida- en Madrid y, mas tarde,

8

The Way

incurably sick and the dying in the hospitals. He worked as chaplain to the Patronato de Enfermos (Foundation for the Sick), a welfare organisation run by the Apostolic Sisters of the Sacred Heart. He also taught at a university academy, and continued his studies for a doctorate in Civil Law, which at that time could only be obtained from the University of Madrid. On 2 October 1928 God made him see clearly what up to then he had only had inklings of; and Blessed Josemaria Escriva founded Opus Dei (in English, the Work of God). Under God's continuing guidance, on 14 February 1930 he understood that he must open up the apostolic work of Opus Dei to women also. As a result, a new path was opening up in the Church, to promote, among people of all social classes, the search for holiness and the practice of the apostolate, through the sanctification of ordinary work, in the midst of the world and without changing one's state in life. From 2 October 1928, the Founder of Opus Dei directed his energies to the mission God had entrusted to him, with great apostolic zeal for all souls. In 1934 he was appointed Rector of the Patronato de Santa Isabel (St Elizabeth Foundation). During the Spanish Civil War, at times putting his life at risk,

El Autor

en Burgos. Ya desde entonces, el Beato Josernarfa Escriva. tuvo que sufi:ir durante largo tiernpo duras contradicciones, que sobrellev6 con serenidad y con espfritu sobrenatural. El I 4 de febrero de I 943 fu.nd6 la Sociedad Sacerdotal de la Santa Cruz, inseparablemente unida al Opus Dei, que, ademas de permitir la ordenaci6n sacerdotal de miembros laicos del Opus Dei y su incardinaci6n al servicio de la Obra, mas adelante consentida tambien, a los sacerdotes incardinados en las di6cesis, cornpartir la espiritualidad y la ascetica del Opus Dei, buscando la santidad en el ejercicio de los deberes ministeriales, y dependiendo exclusivamente del respective Ordinario. En I 946 fij6 su residencia en Roma, donde perrnaneci6 hasta el final de su vida. Desde alli, estimul6 y gui6 la difusi6n del Opus Dei en todo el mundo, prodigando todas sus energf as para dar a los hombres y mujeres de la Obra una s6lida formaci6n doctrinal, ascetica y apost6lica. A la muerte de su Fundador, el Opus Dei contaba con mas de 60.000 miembros de 80 nacionalidades. Mons. Escriva. de Balaguer fue Consulter de la Comisi6n Pontificia para la interpretaci6n autentica del C6d.igo de Derecho Canonico, y de la Sagrada Congregaci6n de Seminarios y Universidades; Prelado de Honor

9

The Author he carried out his priestly ministry in Madrid and, subsequently, in the northern city of Burgos. Already in those years Blessed Josernaria Escriva experienced harsh and sustained opposition, which he bore calmly and with a supernatural outlook. On 14 February 1943 he founded the Priestly Society of the Holy Cross, which is inseparably united to Opus Dei and which, as well as opening up the possibility of ordaining lay members of Opus Dei to the priesthood and incardinating them·for the service of the Work, would later on also enable priests who are incardinated in dioceses to share the spirituality and asceticism of Opus Dei, seeking holiness in the exercise of their ministerial duties, while remaining exclusively under their respective Ordinaries. In 1946 he took up residence in Rome, which was to be his home for the rest of his life. From there, he stimulated and guided the development of Opus Dei throughout the world, using all his energies to give to the men and women of Opus Dei a solid formation in doctrine, ascetical spirit and apostolate. At the time of his death, Opus Dei had more than 60,000 members from 80 different nationalities. Msgr. Escriva de Balaguer was a Consultor to the Pontifical Commission for the

Camino

de Su Santidad, y Academico ad honorem de Ia Pontificia Academia Romana de Teologfa. Fue tambien Gran Canciller de las Universidades de Navarra (Pamplona, Espana) y de Piura (Peru). El Beato Josemarfa Escriva falleci6 el 26 de junio de 1975. Desde hada afios, ofi-eda a Oios su vida por la Iglesia y por el Papa. Fue sepultado en la Cripta de la iglesia de Santa Marfa de la Paz, en Roma. Para sucederle en el gobierno, el I 5 de septiembre de 1975 fue elegido por unanirnidad Mons. Alvaro del Portillo (1914I 994), que durante largos afios fue SU mas pr6ximo coiaborador. El actual Prelado del Opus Oei es Mons. Javier Echevarda, que tambien ha trabajado durante varios decenios con el Beato Josemarfa Escriva y con su primer sucesor, Mons. del Portillo. El Opus Dei, que, desde el principio, habfa contado con la aprobaci6n de la Autoridad diocesana y, desde I 943, tambien con Ia appositio manuum y despues con Ia aprobaci6n de la Santa Sede, fue erigido en Prelatura personal por el Santo Padre Juan Pablo II el 28 de noviembre de I 982: era la forma jur.idica prevista y deseada por el Beato Escriva. La fama de santidad de que el Fundador deI Opus Dei ya goz6 en vida se ha ido extendiendo, despues de su muerte, por todos los rincones de Ia tierra,

The Way

authentic interpretation of the Code of Canon Law, and to the Sacred Congregation for Seminaries and Universities. He was a Domestic Prelate and an honorary Academician of the Pontifical Roman Academy of Theology. He was also the Chancellor of the Universities of Navarre (in Spain) and Piura (in Peru). Blessed Josernaria Escriva died on 26 June 1975. For years, he had been offering his life for the Church and for the Pope. He was buried in the Crypt of the church of Our Lady of Peace, in Rome. Msgr. Alvaro del Portillo (1914-1994), who for many years had been his closest collaborator, was unanimously elected to succeed him. The present Prelate of Opus Dei is Msgr. Javier Echevarria, who also worked for several decades with Blessed Josernaria Escriva and with his first successor, Msgr. del Portillo. Opus Dei, which from its inception had had the approval of the diocesan authorities and, from 1943, also the appositio manuum and subsequently the approval of the Holy See, was established as a Personal Prelature by His Holiness Pope John Paul II on 28 November 1982: this was the canonical formula foreseen and desired by Blessed Josernaria Escriva. The reputation for holiness which the Founder of Opus Dei

ElAutor como ponen de manifiesto los abundantes testimonios de favores espirituales y materiales que se atribuyen a su intercesi6n; entre ellos, algunas curaciones medicamente inexplicables. Han sido tarnbien numeros.tSimas las cartas provenientes de los cinco continentes, entre las que se cuentan las de 69 Cardenales y cerca de mil trescientos Obispos -mas de un tercio del episcopado mundial-, en las que se pidi6 al Papa la apertura de la Causa de Beatificaci6n y Canonizaci6n de Mons. Escriva. de Balaguer. La Congregaci6n para las Causas de los Santos concedi6 el 30 de enero de I 98 I el nihil obstat para la apertura de la Causa, y Juan Pablo II lo ratific6 el dfa 5 de febrero de I 98 l. Entre 1981 y 1986 tuvieron lugar dos procesos cognicionales, en Roma y en Madrid, sabre la vida y virtudes de Mons. Escriva. A la vista de los resultados de ambos procesos, y acogiendo los pareceres favorables del Congreso de los Consultores T e6logos y de la Comisi6n de Cardenales y Obispos miembros de la Congregaci6n para las Causas de los Santos, el 9 de abril de l 990 el Santo Padre declar6 la heroicidad de las virtudes de Mons. Escriva., que recibi6 asf el tf tulo de Venerable. El 6 de julio de l 99 I el Papa orden6 la promulgaci6n del Decreto que declara el cara.cter milagroso de

11

The Author

enjoyed in his lifetime has spread after his death to the far comers of the earth, as can be seen from countless spiritual and material favours attributed to his intercession; among them, a number of cures which are medically inexplicable. Many letters from all the continents, and among them those of 69 Cardinals and nearly 1,300 Bishops (more than a third of the episcopate worldwide), were written requesting the Pope to open the Cause of Beatification and Canonisation of Msgr. Escriva. The Congregation for the Causes of Saints gave its nihil obstat for the opening of the Cause on 30 January 1981 and this was ratified by Pope John Paul II on 5 February 1981. Between 1981 and 1986two processes took place, one in Rome and the other in Madrid, to gather information on the life and virtues of Msgr. Escriva. Following the results of these two processes and accepting the favourable opinions of the congress of theological consultors and the Commission of Cardinals and Bishops members of the Congregation for the Causes of Saints, the Holy Father on 9 April 1990 declared the heroicity of the virtues of Msgr. Escriva, who thus received the title of Venerable. On 6 July 1991 the Pope commanded the publication of a Decree

Camino una curaci6n debida a la intercesi6n del Venerable Josemaria Escriva, acto con el que concluyeron los tramites jurfdicos previos a la beatificaci6n del Fundador del Opus Dei, celebrada en Roma el I 7 de mayo de I 99 2, en una solemne ceremonia presidida por el Santo Padre, Juan Pablo II, en la Plaza de San Pedro. Desde el 21 de mayo de 1992 el cuerpo del Beato reposa en el altar de la iglesia prelaticia de Santa Marfa de la Paz, en la sede central de la Prelatura del Opus Dei, continuamente acompaiiado por la oraci6n y el agradecimiento de numerosas personas de todo el mundo que se han acercado a Dios, atrafdas por el ejemplo y las enseiianzas del Fundador del Opus Dei y por la devoci6n de cuantos acuden a su intercesi6n. Entre sus escritos publicados se cuentan, ademas del estudio teol6gico juridico La Abadesa de las Hue/gas, libros de espiritualidad que han sido traducidos a numerosos idiomas: Camino, .S'a.nto Rosario, Es Cristo que pasa, Amigos de Dios, Via Crucis, Amar a la lglesra, Surco y Forja, los cinco ultirnos publicados p6stumamente. Recogiendo algunas de las entrevistas concedidas a la prensa se ha publicado el libro Conversaciones con Mons. Escrivi de Balaguer.

12

The Way declaring the miraculous nature of a cure attributed to the intercession of the Venerable Josemaria Escriva. 1bis act completed the juridical stages for the beatification of the Founder of Opus Dei, which was celebrated in Rome on 17 May 1992, in a solemn ceremony presided over by His Holiness Pope John Paul II in St Peter's Square. From 21 May 1992 the body of Blessed Josemaria rests in the altar of the prelatic church of Our Lady of Peace, in the central offices of the Prelature of Opus Dei. It is accompanied constantly by the prayers and thanksgiving of many people from all over the world who have been brought closer to God, attracted by the example and teachings of the Founder of Opus Dei and by the devotion of those who tum to his intercession. Among his published writings, apart from the theological and legal study La Abadesa de la Huelgas, there are books of spirituality which have been translated into numerous languages: The Way, Holy Rosary, Christ is Passing By, Friends of God, The Way of the Cross, In Love with the Church, Furrow, and The Forge (the last five titles have been published posthumously). Another book, which brings together press interviews, has the title Conversations with Msgr. Escriva de Balaguer.

PREFATORY NOTE TO THIS EDITION

Camino first saw the light of day in 1939. The first English translation, with the title The Way, was published in Dublin 14 years later. Now, over 60 years since its publication, this book appears for the first time in a bilingual, Spanish and English edition. One of the reasons for this edition is that I felt that, despite the undoubted quality of the English translations published to date, English speaking readers could be losing out if they were not aware of the original Spanish text. In making this te-,.._'t immediately available to them, I also have taken the liberty to retouch the English translation, in the hope of increasing its faithfulness to the original. Another feature of this edition is the footnotes . They are aimed mainly at English speaking readers and seek to give explanations to queries that have arisen over the years. I am very much aware of the incompleteness of these notes and welcome readers' suggestions to improve them. In drafting these notes I have had in mind not only readers who approach this book as it has been traditionally read, as a tool to help them to pray, but also those who might view it as an example of 20th Century Spanish literature. I would wish to see The Way studied by lovers ofliterature, like such books as St Teresa' s Way of Perfection, St John of the Cross's Ascent ofMount Carmel and St Catherine of Siena's Dialogue. Several indices complete this edition. The first index is a Scriptural index. The second one, a general index to The Way, has a simple but ambitious purpose: to enable any reader who has in mind a point of The Way but cannot remember where it is located in the book, to find it. I think many of us have found, with some disappointment, that when we wanted to quote from The Way, we half-remembered a point but, on looking up the otherwise excellent and ample indices, we drew a blank. Often our point simply would not appear! Then there is an index to the footnotes. Finally, a bibliography. I would like to end with a word of thanks to Blessed Josemaria for this book, which has enlightened so many millions of souls. May it continue to do so, for the praise of God and his Virgin Mother, our Blessed Lady. Andrew Byrne

PROLOGO DELAUTOR

Lee despacio estos consejos. Medita pausadamente estas consideraciones. Son cosas que te digo al ofdo, en confidencia de amigo, de hermano, de padre. Y esras confidencias las escucha Dios. No te contare nada nuevo. Voy a remover en tus recuerdos, para que se alee algun pensamiento que te hiera: y asf mejores tu vida y te metas por caminos de orac10n ydeAmor. Y acabes por ser alma de criteria. • I

1

AUTHOR'S FOREWORD

Read these counsels slowly. Meditate on these considerations, pausing over them. 1 Th~y are things that I whisper m your ear, confiding in you as2 a friend, a brother, a father. And our confidential conversation is being listened to by God. I won't be telling you anything new: I am going to stir your memories, so that some thought may come to you that will strike you: and that way you will improve your life and enter upon ways of prayer and of Love. And end up becoming a soul ofworth.3

"pausing over them": ideally, one would write something like "meditate fausingly"; cf The Way, point no 103 footnote 35 (abbreviated as W 103 nt 35). "confiding in you as": the Spanish has en confidencia de, "in an opening of the heart such as takes place between friends", etc. See W 971 nt 21. 3 "soul of worth": the original has alma de criteria, which also means something like "a man of sound judgement", cf W 33.

CAAACTER

CHARACTER

1 Que tu vida no sea una vida estera. -Se util. -Deja poso. -Ilumina, con la luminaria de tu fey de tu arnor. Borra, con tu vida de ap6stol, la sen.al viscosa y sucia que dejaron los sembradores impuros del odio. ,....Y enciende todos los caminos de la tierra con el fuego de Cristo que llevas en el coraz6n.

1 Don't let your life be barren. -Be useful. -Leave a mark. 4 -Shine forth, with the torch5 of your faith and your love.6 Wipe out, with your apostolic life,7 the filthy, viscous trai1 8 left by the impure sowers of hatred. -And set aflame all the ways of the earth9 with the fire of Christ10 that you bear in your heart.

4

"Leave a mark": the original has Deja poso, literally, "leave a sediment", or "leave a trace" . 5 " Shine forth, with the torch": the original has ll11mi11a, con la l11minaria, "Illumine, with the shining light". 6 ''with the torch of your faith and your love": this phrase is included in the prayer requesting the beatification of the author, composed shortly after his death on 26 June 1975. 7 "Wipe out, with your apostolic life": the order of phrases follows the original. For comment on word order, see W 53 nt 105. 8 "the filthy, viscous trail": the Spanish has la sefial viscosa y s11cia, which has also been translated as "the trail of filth and slime"; cf W 886. 9 "all the ways of the earth" : for universality, see W 525 nt 6. 10 ''with the fire of Christ": fire is one of the recurring images of this book; cf W 16,92, 111 , 117, 154, 315,320,412,485,492,555, 578,584,644,667,724,746, 801,835,861,886, 917, 944 (where the theme is the fire oflove). On 7 August 1931, the author wrote: ''I would like to write books of fire, which would run like wild-fire throughout the world, giving light and wannth to men, turning their poor hearts into burning coals, that can be offered to Jesus as rubies for his kingly crown" ( quoted by A del Portillo, in his F oreword to The Forge.) This quotation is taken from the author' s Ap11ntes intimos (or Intimate notes) 217-18, dated 7 August 1931 . These notes are as yet unpublished and will be quoted from published sources; in this case - as well as the source cited above - see A Vazquez de Prada, El F11ndador de/ Opus Dei (1997), vol. 1, 381 (abbreviated as AVP97). See also W 56 (the fire of punishment); 124, 493 (the fire of passion); 216 (burning tears).

Camino

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The Way

2 Ojala fuera tal tu compostura y tu conversaci6n que todos pudieran decir al verte o al oirte hablar: este lee la vida de Jesucristo.

2 Would that your bearing and conversation were such that everyone who sees you or hears you speak could say: 11 This man reads the life of Jesus Christ. 12

3 Gravedad. -Deja esos meneos y carantoiias de mujerzuela o de chiquillo. -Que tu porte exterior sea reflejo de la paz y el orden de tu espiritu.

Gravity. 13 -Stop behaving like a giddy woman or a foolish child.14 -Let your outward conduct reflect15 the peace and order of your soul.

4

4 Don't say: ''It's the way I'm made... , it's my character." It's your lack of character: Be a man 16 -Esto vir. 11

No digas: "Es mi genio d . , ,, as1 ..., son cosas e nu caracter . Son cosas de tu falta de caracter: Se var6n -"esto vir". 11

,

3

"everyone who sees you( ...) could say'': cf W917, 938. "This man reads the life of Jesus Christ": cf Christ is Passing By, 122: 'We have to act in such a way that others will be able to say, when they meet us: this man is a Christian, because he does not hate, because he is willing to understand." 13 "Gravity": the original has Gravedad. Other translations have opted for "Maturity"; another possibility would be "composure". However, the first meaning of "gravity" in the Concise Oxford Dictionary seems to be very much what the Spanish is seeking to convey: "Being grave, solemnity; importance, seriousness; staidness, sobriety, serious demeanour" and it gives the etymology as deriving from the French gravite and the Latin gravitas. The author, as a young priest who had just founded Opus Dei (on 2 October 1928, at the age of 26), used to pray earnestly for this virtue; cf W72, 161 nt 17. InA Profile, 324 (A Profile ofthe Founder of Opus Dei, Salvador Bernal) we read: 'There was a time when he wore a skull-cap to make up for his youthful appearance: ' Grant me, Lord, eighty tears of gravity!' was a prayer he repeated often." See also A VP97 555-56. 4 "a giddy woman or a foolish child" : meneos y carantoflas is one of the harder phrases to translate in this book. The reader is being asked to "grow up" and put aside puerile ways of acting. 15 "Let your outward conduct reflect": the author always insisted on the importance of sincerity; cf W 64-65, 109, 760, 862, 868, 932, 952. For references to the difference between appearances and reality, see W 908 nt 11 . 16 "Be a man": see W 22 nt 6 1. 11 "Esto vi,~': cf 1 Kings 2:2. Quite a few of the points of The Way are reflections on passages of Sacred Scripture, while others recall phrases belonging to the treasury of Christianity. We have therefore thought it useful in this edition to give the references of the texts mentioned by Bl. Josemaria, where we have been able to trace them. For other references to manliness, see W 19 nt 50. 12

Caracter 5

Acostumbrate a decir que no.

19

5

Character

Get used to saying No. 18

6 Vuelve I~ esp~d~ ~ in.fame cuando susurra en tus oidos: lpara que complicarte la vida?

6 Turn your back on the villain19 when he whispers in your ear: ''Why complicate your life?"20

7 No teng~ espiritu pueblerino. -Agranda tu coraz6n, h~ta que sea univers~, "cat6lico". No vueles como un ave de corr~, cuando puedes subir como 1~ aguil~.

7 Don't have a small-town outlook. -Enlarge your heart21 till it becomes universal, "catholic".22 Don't flutter about like a farmyard fowl, 23 when you can soar like the eagles.

8 Serenidad. -lPor que h~ de enfadarte si enfadandote

Serenity. -Why lose your temper if by doing so you

18

8

"Get used to saying No.": on this, cf W 19, 175, 186, 856, 936; for other graphic phrases, see W 463 nt 25. The author comments on this point in F11rraw, 900: "Learn how to say No, without hurting people unnecessarily or having recourse to the kind of abrupt rejection which destroys charity. Remember that rou are always in the presence of God". 9 "the villain": the Spanish has el infame, "the infamous (or wicked) one". The obvious reference is to the devil, but it could also imply an evil human companion. 20 "Why complicate your life?": in the original, 1,para q11e complicarte la vida? (note the reflexive complicarte), which can also be translated as "Why make life difficult for yourself?" For Christianity as warfare, see W 306 nt 12. The devil, instead, preaches the "comfortable, easy life": cf W21, 39, 54, 191,231, 306, 311, 348, 356, 493, 603, 726, 938. On reflexive style, see W 43 nt 94. 21 "Enlarge your heart": the Spanish has Agranda, evidently not in the physical sense; but it does imply an effort on our part and not just ''Let your heart grow". 22 "universal, 'catholic"': see W 525 nt 6. 23 "Don't flutter about like a fannyard fowl": the Spanish has No vueles, ''Do not fly"; only afterwards does one realise that the birds involved are incapable of true flight. One is tempted to translate, "Don't flutter about like a hen", but the Spanish says ave de corral, not gallina. The author comments on these ideas at some length in The Forge 39: "I see myself like a poor little bird, accustomed only to making short flights from tree to tree, or, at most, up to a third floor balcony. One day( ...) our little bird is snatched up by an eagle( ...) In its powerful talons the bird is borne higher and higher, above the mountains of the earth and the snow-capped peaks ( ...) and higher and higher until it can look right into the sun. And then the eagle lets go of the little bird and says: Off you go. Fly! Lord, may I never flutter again close to the ground. (... ) May my flight never be interrupted until I find repose in your Heart." This point is taken from one of the author's Intimate notes, 244, dated 31 August 1931, see AJ:.P97 371.

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The Way

ofendes a Dios, molestas al pr6jimo, pasas tu mismo un mal rato... y te has de desenfadar al fin?

offend God, annoy your neighbour, give yourself a bad time... and have to find it again in the end?

9 Eso mismo que has dicho dilo en otro tono, sin ira, y ganara fuerza tu raciocinio, y, sabre todo, no ofenderas a Dios.

9 What you have just said, say it in another tone, without anger,24 and your argument will gain in strength, and, above all, you won't offend God.

10 No reprendas cuando sientes la indignaci6n por la falta cometida. -Espera al cl.fa siguiente, 0 mas tiempo aun. -Y despues, tranquilo y purificada la intenci6n, no dejes de reprender. -Vas a conseguir mas con una palabra afectuosa que con tres horas de pelea. -Modera tu genio.

10 Do not reprimand while you feel indignant about a fault committed. -Wait until the next day, 25 or even longer. -And then, calmly and having purified your intention, do not neglect to make your reprimand. - You will gam more with one friendly word than with a three-hour quarrel. -Curb your temper.

11 V oluntad. -Energia. -Ejemplo. -Lo que hay que hacer, se hace... Sin vacilar... Sin miramientos .. . Sin esto, ni Cisneros hubiera sido Cisneros; ni Teresa de Ahumada, Santa Teresa... ; ni Inigo de Loyola, San Ignacio ... jOios y audacia! -"Regnare

11 Will-power. 26 -Energy. -Example. -What has to be done, is done... Without wavering... Without giving in to human respect. Otherwise, Cisneros27 would not have been Cisneros; nor Teresa of Avila, 28 Saint T eresa ... ,29 nor Ifu"go of

24

"What you have just said ( ...) anger'': the word order in the translation is deliberate, following the original. On word order, see W 53 nt 105. 25 "Wait until the next day": on use of time see W 13 nt 35. 26 "Will-power": see W 19 nt 46. 27 "Cisneros": Cardinal Cisneros (1436-1517) was one of the great Church reformers in Spain in the late 15th and early 16th Centuries. In mentioning him, the author perhaps is also reminding his readers that there are many saints in heaven who have not been canonised but may be higher in holiness than some of those who have. The message is clear: everyone is called to holiness. 28 "Teresa of Avila": for other references to holy women, see W89 nt 13. 29 "nor Teresa of Avila, Saint Teresa": the author is unambiguous. The sanctity

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21

Character

Christum volumus!"

Loyola, Saint Ignatius ... God and daring! -Regnare Christum volumus/ -We want Christ to reign! 30

12 Crece~e ante los obstaculos. -La gracia del Senor no te ha de faltar: "inter medium monti.um pertransibunt aquae!" -;pasaras a traves de los

12 Grow stronger3 1 in the face of obstacles. -God's grace will not fail you: Inter medium montium pertransibunt aquae!32 - You will pass

he asks of his readers is of the same quality as that attained by the canonised saints. Cf W 56, 138, 143, 146,250, 301, 315,360,402,470,474,489, 508, 550, 570,581,588,604,694,792,799,802,874,879,947,982.Foridentificationwith Christ himself, see W947 nt46. On making friends with the saints, see also W125, 322. Saints, moreover, are not "medical" cases, but normal people: cf W 133, 164, 877, 939, 986. See also W 570 nt 23, for comparison with the early Christians. 30 'We want Christ to reign!": this cry answers the refusal to accept God's reign referred to in Luke 19:14, Nolumus lmnc regnare super nos/ ("We do not want this man to reign over us.") This translation of the Latin is not in the original, which has the Latin only. For other references to Christ's reign, see W347 nt 17; for references to daring, see W 479 nt 16. 31 "Grow stronger": the original has Crecete ante los obstaculos. This phrase presents problems to the translator. The author says that, instead of being cowed by obstacles, or shying away from them, we should do just the opposite: grow bolder. Previous translations have turned the phrase round: "Let those (very) obstacles give you strength." But in the Spanish the author appeals first to the reader's willingness to rise to a challenge (Crecete). Then, once this magnanimous start has been made, "the obstacles" will seem less important. The author uses the same word (creciendote) in his homily Para que todos se salven (That All May Be Saved): trabaja donde estas..., creciendote, mejorando cadajomada. In this homily, published in his volwne of homilies Friends of God, 273, the word is translated as "improving". In The Forge, 653, the author writes: Te creclas antes las dificultades def apostolado (translated as: "You grew in the face of difficulties in the apostolate"). The idea goes back a long way in Christian writing. St Bernard of Clairvaux once wrote something similar, quoted in Pilar Urbano, El hombre de Villa Tevere, 87. On the importance of word order, see W 53 nt 105; and, on reflexive style, W43 nt 94. 32 "Inter medium montium pertransibrmt aquael" (Ps 103:10, Vg). Douai translates: "between the midst of the hills the waters shall pass", whereas RSV has "Thou makest springs gush forth in the valleys; they flow between the hills." This scriptural text was a favourite with the author, often used by him in his preaching. Bishop Alvaro del Portillo, referring to the Founder of Opus Dei, writes: "The Father told me himself that in the midst of the great difficulties at the beginning, the Lord had made him see how utterly powerless he was, but at the same time did not fail to keep alive in him the serene certainty of divine ru:sistance. -:mus, for example, on 12 Dec:mber 193 ~, the Lor_d impressed upon his soul, With unusual force, the words Inter medmm montium pertransibunt

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The Way

montes! lQue importa que de momento hayas de recortar tu actividad si luego, como muelle que fue comprimido, llegaras sin comparaci6n mas lejos que nunca sofiaste?

through the mountains! What does it matter that for the time being you have to curtail your activity if afterwards, like a spring33 which has been compressed, you will reach incomparably farther than you ever dreamed?34

13 Aleja de ti esos pensamientos inutiles que, por lo menos, te hacen perder d

13 Get rid of those useless thoughts which, at the very least, make you waste your time.35

tiempo.

aq11ae' - indicating that despite all difficulties, the Work would spread everywhere" (Immersed in God, Ch. 12, p. 182). This text was also used by Bl. Escriva as a motto inscribed on tapestries, fountains, etc. Cf A. Vazquez de Prada, El Fundador del Opus Dei (1983) (abbreviated as AVP83). See also W 928. 33 "you have to curtail ( ... ) if afterwards, like a spring": in February 1935, because of severe financial difficulties, the author had to reduce the size of the Academia DYA and the adjoining students' residence in Madrid from three flats to two; foreseeing that the early faithful of Opus Dei might find this discouraging, he preached to them with this example of the compressed spring, which afterwards became this point of The Way. In September 1935, he was in a position to rent another flat: the spring had begun to do its work (see Artic11los, 1124 - Postulaci6n de Ia Causa de Beatificaci6n y Canonizaci6n de/ Siervo de Dios Josemaria Escriva de Balaguer, Sacerdote, Fundador de/ Opus Dei, Artic11los de/ Post11lador, andAVP83, 153). 34 "dreamed": having been called a "dreamer" and a "madman" (cf W 425 nt 8), the Founder of Opus Dei turned the tables on this criticism and frequently urged his followers to "dream away and you'll find your dreams falling short" (soffad y os quedareis cortos; cf A Profile, 142; and Pedro Casciaro, Soffad y os quedareis cortos). 35 "waste your time": one of the recurring themes of this book is the importance of making good use of time. In Opus Dei, the author would say, "there are two words we can do without: tomorrow and later" (cf AVP83, 413). Thus, time should not be wasted: W 13, 14, 650. It should be used well: 92, 354, 823, 911. Things should be done "today, now", without delay: W 15, 17, 111, 251, 253-54, 298, 536, 772, 776, 778, 815; for time passes quickly: W 601, 737, 753. Hence, every minute counts: W 899. But at times it is right to delay: W 10. Order makes time multiply: W 80; so, we should have a timetable: W 77-78; and "heroic minutes": W 191,206. And we should give time to prayer: W104, 106,110,304; and to the Mass: W 529-30. Sometimes one needs time for oneself W 723. Besides, it is never too late: W 719. Time should be related to eternity: W 734, 752, 837; time is glory: W 355. Let us remember that God is most generous towards us: W 537, 739, 873. See also AVP83, 377-80.

Caracter

14 No pierdas tus energfas

23

Character

y tu tiernpo, que son de Dios, apedreando los perros que te ladren en el camino. Desprecialos.

14 Don't waste your energy and your time, 36 which belong to God, throwing stones at dogs37 that might bark at you on your way. Disregard them.38

15 No dejes tu trabajo para maiiana.

15 Don't leave your work for tomorrow. 39

16 lAdocenarte? l;Tu... del mont6n!? ;Si has nacido para caudillo! Entre nosotros no caben los tibios. Humiliate y Cristo te volvera a encender con fuegos de Amor.

16 Falling in with the crowd?40 You!... one of the herd?41 You were born to be a leader! 42 Among us there is no room for the lukewarm. Humble yourself and Christ will set you aflame43 agam with fires of Love.

17 No caigas en esa enfermedad del caracter que tiene por sfntomas la falta de .fijeza para todo, la ligereza en el obrar y

17 Don't succumb to that disease of character whose symptoms are inconstancy m everything, superficiality m

36

"your time": see nt 35. "throwing stones at dogs": cf W 650. 38 "Disregard them": the Spanish has desprecia/os, " despise them". However, the Spanish word is more frequently used and therefore less strong than the English. Another possible translation is "Ignore them", though this may be too weak. See also Wl27 nt 16. 39 ''tomorrow" : for use of time see above, nt 35. 40 "Falling in with the crowd?": the Spanish has 1,Adocenarte?, literally, "You, becoming one of the dozens?" There is an implication of giving up what one is called to be and accepting instead a lower situation, and so we have chosen to translate it as "Falling in with... " A previous translation has, "You... a drifter?" 41 "one of the herd": the Spanish has de/ mont6n, literally, "of the pile", that is ''undistinguished". The Spanish Diccionan·o de la Real Academia reads: de/ mont6n: ser adocenado y vulgar. 42 "a leader": the Spanish uses the word caudillo. Some people have speculated on a connection here between this book and General Franco who ruled Spain from 1939 to 1975 and was known as el Caudillo. However, Escriva's use of the word pre-dates Franco's rule, and the book has outlived him. A dispassionate reading of The Way shows that the author's intentions are totally foreign to politics. He is writing about a spiritual "leadership". See also W 19 24 32 365 411,833,931,949-51. ' ' ' ' 43 "lukewarm( ... ) set you aflame": for references to lukewarmness, see W325 nt 1, and to fire, Wl nt IO. 37

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24

The Way

en el decir, el atolondramiento ...: la frivolidad, en una palabra. Y la frivolidad -no lo olvides- que te hace tener esos planes de cada dfa tan vados ("tan llenos de vado"), si no reaccionas a tiempo -no manana: ;ahora!-, hara de tu vida un pelele muerto e inutil.

action and speech, scatterbrained ideas ... : in a word, frivolity. And the frivolity -don't forget this- which leads you to have those daily plans that are so empty ("so full of emptiness"), if you don't react in time -not tomorrow: now! 44will make your life that of a dead and useless puppet.

18 Te empeiias en ser mundano, frfvolo y atolondrado porque eres cobarde. lQue es, sino cobardfa, ese no querer enfrentarte contigo mismo?

18 You persist m worldly, frivolous and brained because you coward.45 What is cowardice not to want up to yourself?

19 Voluntad. Es una caractedstica muy importance. No desprecies las cosas pequeiias, porque en el continua ejercicio de negar y negarte en esas cosas --