Camino - The Way: Spanish text & English translation: Annotated edition 9780852445662

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CAMINO 4

THE WAY

Josemaria Escriva

CAMINO 4

THE WAY [An annotated bilingual edition]

SCEPTER London

Princeton

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

With ecclesiastical approval ISBN 0 906138 52 3 © Original — Scriptor S.A. (Madrid) O Translation — Scriptor S.A. (Madrid), 2001 O 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.

CONTENTS

INDICE

The Author

El Autor Prólogo del Autor Carácter Dirección

Oración Santa Pureza Corazón

Mortificación Penitencia Examen Propósitos

Escrúpulos Presencia de Dios Vida Sobrenatural Más de vida interior Tibieza Estudio Formación El plano de tu santidad Amor de Dios Caridad Los medios La Virgen

La Iglesia Santa Misa

Comunión de los Santos Devociones Fe

Humildad Obediencia Pobreza Discreción Alegría Otras virtudes

13 15 17 39 47 59 69 77 87 95 99 103 105 111 117 125 127 137 147 157 163 173 181 189 193 199 201 209 213 221 225 229 233 235

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 Lukewarmness

Study Formation

The plane of your sanctity Love of God Charity The means

Our Lady The Church

Holy Mass Communion of Saints Devotions Faith Humility Obedience Poverty Discretion Cheerfulness Other virtues

The Way

Camino

Tribulaciones Lucha interior Postrimerias La voluntad de Dios La gloria de Dios Proselitismo

Cosas pequefias Táctica Infancia espiritual Vida de infancia Llamamiento El apóstol El apostolado Perseverancia Indice de textos de la Sagrada Escritura Índice analítico

241 249 257 263 269 273 281 287 297 305 317 325 337 347 353

Tribulations

361 421 441 447

General Index (English) General Index (Spanish) Index to the footnotes Bibliography for the footnotes

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

EL AUTOR

THE AUTHOR

El Beato Josemaría Escrivá

Blessed Josemaría Escrivá de

de Balaguer nació en Barbastro (Huesca, España) el 9 de enero de 1902. A la edad de IS 6 16 años comenzó a sentir los

Balaguer was born in Barbas-

primeros

presagios

de

una

lamada divina, y decidió hacerse sacerdote. En 1918 inició los estudios eclesiásticos en el Seminario de Logroño, y los prosiguió a partir de 1920 en el de S. Francisco de Paula de

Zaragoza, donde ejerció desde 1922 el cargo de Superior. En 1923 comenzó los estudios de Derecho Civil en la Universidad de Zaragoza, con permiso de la Autoridad eclesiástica, y sin hacerlos simultáneos con sus estudios teológicos. Ordenado de diácono el 20 de diciembre de 1924, recibió el presbiterado el 28 de marzo de 1925. Inició su ministerio sacerdotal en la parroquia de Perdiguera —diócesis de Zaragoza, continuándolo luego en Zaragoza. En la primavera de 1927, siempre con permiso del Arzo-

tro, 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 Logroño 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 be-

came a priest on 28 March 1925. He

began

his

work

as

a

priest in the village of Perdiguera,

within

the

diocese

of

donde desarrolló una incansable labor sacerdotal en todos los ambientes, dedicando también su atención a pobres y desvali-

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

dos de los barrios extremos, y

destitute in the outlying districts

en especial

of the city, and especially to the

bispo,

se trasladó

a los

a Madrid,

incurables

y

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Camino

moribundos de los hospitales. Se hizo cargo de la capellanía del Patronato de Enfermos, labor asistencial de las Damas Apostólicas del Sagrado Corazón, y fue profesor en una Academia universitaria, a la vez que conti-

nuaba los estudios de los cursos de doctorado en Derecho Civil, que en aquella época sólo se tenían en la Universidad de Madrid. El 2 de octubre de 1928, el Señor le hizo ver con claridad lo que hasta ese momento había sólo presagiado; y el Beato Josemaría Escrivá fundó el Opus Dei. Movido siempre por el Señor, el 14 de febrero de 1930 comprendió que debía extender el apostolado del Opus Dei también entre las mujeres. Se abría así en la Iglesia

un

nuevo

camino,

dirigido a promover, entre personas de todas las clases sociales, la búsqueda de la santidad y el ejercicio del apostolado, mediante la santificación del trabajo ordinario, en medio del mundo y sin cambiar de estado. Desde el 2 de octubre de 1928, el Fundador del Opus Dei se dedicó a cumplir, con gran celo apostólico por todas las almas, la misión que Dios le había confiado. En 1934 fue nombrado Rector del Patronato de Santa Isabel. Durante la guerra civil española ejerció su ministerio sacerdotal —+en ocasiones,

con

grave

riesgo

de su

vida—

en Madrid y, más tarde,

incurably sick and the dying in the hospitals. He worked as chaplain to the Patronato de Enfer-

mos (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 Isa-

bel (St Elizabeth Foundation). During the Spanish Civil War,

at times putting his life at risk,

El Autor

en Burgos.

The Author

Ya desde entonces,

he

carried

out

his

priestly

el Beato Josemaría Escrivá tuvo

ministry in Madrid and, subse-

que sufrir durante largo tiempo duras contradicciones, que sobrellevó con serenidad y con espíritu sobrenatural. El 14 de febrero de 1943 fundó la Sociedad Sacerdotal de la Santa Cruz, inseparablemente unida al Opus Dei, que, además de permitir la ordenación sacerdotal de miembros laicos del Opus Dei y su incardinación al servicio de la Obra, más adelante consentiría también, a los sacerdotes incardinados en las diócesis, compartir la espiritualidad y la ascética del Opus Dei, buscando la santidad en el ejercicio de los deberes ministeriales, y dependiendo exclusivamente del respectivo Ordinario. En 1946 fijó su residencia

quently, in the northern city of Burgos. Already in those years

en

Roma,

donde

permaneció

hasta el final de su vida. Desde allí, estimuló y guió la difusión del Opus Dei en todo el mundo, prodigando todas sus energías para dar a los hombres y mujeres de la Obra una sólida formación doctrinal, ascética y apostólica. A la muerte de su Fundador, el Opus Dei contaba con más de 60.000 miembros de 80 nacionalidades. Mons. Escrivá de Balaguer fue Consultor de la Comisión Pontificia para la interpretación auténtica del Código de Derecho Canónico, y de la Sagrada Congregación de Seminarios y Universidades; Prelado de Honor

Blessed Josemaria Escriva ex-

perienced harsh and sustained opposition, which he bore calmly and with a supernatural outlook.

On 14 Febmary 1943 he founded the Priestly Society of the

Holy

Cross,

which

is in-

separably 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

re-

maining 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 stimu-

lated 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

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Camino

de Su Santidad, y Académico ad honorem de la Pontificia Academia Romana de Teologia. Fue también Gran Canciller de las Universidades de Navarra (Pamplona, España) y de Piura (Perú).

El Beato Josemaría

Escrivá

falleció el 26 de junio de 1975. Desde hacía años, ofrecía a Dios su vida por la Iglesia y por el Papa. Fue sepultado en la Cripta de la iglesia de Santa María de la Paz, en Roma. Para sucederle en el gobierno, el 15 de septiembre de 1975 fue elegido por unanimidad Mons. Alvaro del Portillo (19141994), que durante largos afios fue su más próximo colaborador. El comi Dildo del Opus Dei es Mons. Javier Echevarría, que también ha trabajado durante varios decenios con el

Beato Josemaría Escrivá y con su primer

sucesor,

Mons.

del

Por-

tillo. El Opus Dei, que, desde el principio, había contado con la aprobación de la Autoridad diocesana y. desde 1943, también con la apposttio manuum y después con la aprobación de la Santa Sede, fue erigido en Prelatura personal por el Santo

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 Josemaría Escrivá 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 Josemaria 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, manuum

also and

the

appositio

subsequently the

Padre Juan Pablo II el 28 de

approval of the Holy See, was

noviembre de 1982: era forma jurídica prevista deseada por el Beato Escrivá.

established

la y

La fama de santidad de que

el Fundador del Opus Dei ya gozó en vida se ha ido extendiendo, después de su muerte, por todos los rincones de la tierra,

as

a

Personal

Prelature by His Holiness Pope John Paul IT on 28 November 1982: this was the canonical

formula foreseen and desired by Blessed Josemaria Escriva.

The reputation for holiness which the Founder of Opus Dei

El Autor

The Author

como ponen de manifiesto los abundantes testimonios de favores espirituales y materiales que se atribuyen a su intercesión; entre ellos, algunas curaciones médicamente inexplicables. Han sido también numerosísimas las cartas provenientes de los cinco continentes, entre las que se cuentan las de 69 Cardenales y cerca de mil trescientos Obispos —más de un tercio del episcopado mundial, en las que se pidió al Papa la apertura de la Causa de Beatificación y Canonización de Mons. Escrivá de Balaguer. La Congregación para las Causas de los Santos concedió el 30 de enero de 1981 el nihil obstat para la

apertura

de la Causa, y Juan

Pablo II lo ratificó el día 5 de febrero de 1981. Entre

1981

y 1986

tuvieron

lugar dos procesos cognicionales, en Roma y en Madrid, sobre la vida y virtudes de Mons. Escrivá. A la vista de los resultados de ambos procesos, y acogiendo los pareceres favorables del Congreso de los Consultores Teólogos y de la Comisión de Cardenales y Obispos miembros de la Congregación para las Causas de los Santos, el 9 de abril de 1990 el Santo Padre declaró la heroicidad de las virtudes de Mons. Escrivá, que recibió así el título de Venerable. El 6 de julio de 1991 el Papa ordenó la pro-

mulgación

del

Decreto

que

declara el carácter milagroso de

enjoyed

in

his

lifetime

has

spread after his death to the far corners 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 January

of the Cause 1981

and

on 30

this

was

ratified by Pope John Paul II on 5 February 1981. Between 1981 and 1986 two

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

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Camino

una curación debida a la intercesión del Venerable Josemaría Escrivá, acto con el que concluyeron los trámites jurídi-

cos previos a la beatificación del Fundador del Opus Der, celebrada en Roma el 17 de mayo de 1992, en una solemne ceremonia presidida por el Santo Padre, Juan Pablo I, 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 María de la Paz, en la sede central de la Prelatura del Opus

declaring the miraculous nature of a cure attributed to the

intercession Josemaría

of the Venerable Escrivá.

This

1992, in a solemn ceremony presided over by His Holiness Pope John Paul I 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

Dei, continuamente acompañado

Opus

por la oración y el agradecimiento de numerosas personas de todo el mundo que se han acercado a Dios, atraidas por el e y las enseñanzas del Fundador del Opus Dei y por la devoción de cuantos acuden a

constantly by the prayers

su intercesión.

Entre sus escritos publicados se cuentan, además del estudio teológico jurídico La Abadesa de las Huelgas, libros de espiritualidad que han sido traducidos a numerosos idiomas: Camino,

Cristo Dios,

Santo

que Vía

Rosario,

pasa,

Amigos

Crucis,

Amar

Es

de a la

Iglesia, Surco y Forja, los cinco últimos publicados póstumamente. Recogiendo algunas de las entrevistas concedidas a la prensa se ha publicado el libro Conversaciones

con

Escrivá de Balaguer.

Mons.

act

completed the juridical stages for the beatification of the Founder of Opus Dei, which was celebrated in Rome on 17 May

Dei.

thanksgiving

It is accompanied of many

and

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 turn 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. Escrivá 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 text 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. 1 would wish to see The Way studied by lovers of literature, like such books as St Teresa’s Way of Perfection, St John of the Cross’s

Ascent of Mount 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 DEL AUTOR

Lee despacio estos consejos. Medita pausadamente estas consideraciones. Son cosas que te digo al oído, en confidencia de amigo, de hermano, de padre. Y estas confidencias las escucha Dios. No te contaré nada nuevo. Voy a remover en tus recuerdos, para que se alce algún pensamiento que te hiera: y así mejores tu vida y te metas por caminos de e oración y de Amor. Y acabes por ser alma de Criterio.

AUTHORS FOREWORD

Read these counsels slowly. Meditate on these consider-

ations, pausing over them.’ They are things that I whisper in your ear,

confiding in you as’ a friend, a brother, a father. And our confidential conver-

sation 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 of worth.* l “pausing over them”: ideally, one would write something like “meditate ausingly”; 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 W971 nt 21. ENS

soul of worth”: the original has alma de criterio, which also means something

like “a man of sound judgement”, cf W 33.

Te

en

ee

CARACTER

CHARACTER

1 Que cu vida no sea una vida estéril. —Sé util. —Deja poso. —Ilumina, con la luminaria de tu fe y de tu amor. Borra, con tu vida de apóstol, la señal 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 corazón.

1 Don’t let your life be barren. —Be useful. ~Leave a mark.* -Shine forth, with the torch’ of

your faith and your love.* Wipe out, with your apostolic

life,’ the filthy, viscous trail" left by the impure sowers of hatred. —And set aflame all the

ways of the earth’ with the fire of Christ” that you bear in your heart.

4 “7 eave a mark”: the original has Deja poso, literally, “leave a sediment”, or “leave a trace”.

> “Shine forth, with the torch”: the original has Ilumina, con la luminaria, “Illumine, with the shining light”. $ “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 señal viscosa y sucia, which has also been translated as “the trail of filth and slime”; cf W 886.

? “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 of love). 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 warmth 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 Foreword to The Forge.) This quotation is taken from the author’s Apuntes 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. Vázquez de Prada, El Fundador del 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).

The Way

Camino

2 Would that your bearing and conversation were such that everyone who sees you or

2 Ojalá fuera tal tu compostura y tu conversación que todos pudieran decir al verte o al oírte hablar: éste lee la vida

hears

you

speak could

de Jesucristo.

This

man

reads

the

say.” life

of

Jesus Christ.”

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

3 Gravity.” —Stop behaving like a giddy woman or a foolish child.'* —Let your outward conduct reflect’? the peace and order of your soul.

4 No digas: “Es mi genio así... son cosas de mi carácter”. Son cosas de tu falta de ; :

4 Don’t say: “It’s the way I’m made..., it’s my character.” It’s your lack of character: Be 16 17

carácter: Sé varén —“esto vir”.

a man > —Esto vir.

if “everyone who sees you (...) could say”: cf W917, 938.

2 «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.”

‘3 “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 gravité 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 eamestly for this virtue; cf W 72, 161 nt 17. In A Profile, 324 (A Profile of the 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 years of gravity!’ was a prayer he repeated often.” See also AVP97 555-56. 4 “a giddy woman or a foolish child”: meneos y carantoñas 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 W908 nt 11.

'6 «Be a man”: see W22 nt 61. 17 «Esto vir”: 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. Josemaría, where we have been able to trace them. For other references to manliness, see W 19 nt 50.

Caracter

5

19

Acostúmbrate a decir que no.

6 Vuelve las espaldas infame cuando susurra en

al tus

Character

5

Get used to saying No."

6

Tum

your

back

on

the

villain’? when he whispers in

oídos: ¿para qué complicarte la

your

vida?

your life?

7 No tengas espíritu pueblerino. —Agranda tu corazón, hasta que sea universal, “católico”. No vueles como un ave de corral, cuando puedes subir

7 Don’t have a small-town outlook. —Enlarge your heart” till it becomes universal, “catholic”.”” Don’t flutter about like a

8

Serenidad.

—Por

enfadarte

si

“Why

complicate

farmyard fowl,” when you can soar like the eagles.

como las águilas. de

ear:

qué has

8 Serenity. -Why lose your temper if by domg so you

enfadándote

18 “Get used to saying No.”: on this, cf W 19, 175, 186, 856, 936; for other graphic phrases, see W463 nt 25. The author comments on this point in Furrow, 900: “Learn how to say No, without hurting people unnecessarily or having recourse to the kind of abrupt rejection which destroys charity. Remember that you are always in the presence of God”. ? “the villain”: the Spanish has e/ infame, “the infamous (or wicked) one”. The obvious

reference

is to the

devil,

but

it could

also

imply

an

evil

human

companion.

2” “Why complicate your life?”: in the original, ¿para qué complicarte la vida? (note the reflexive complicarte), which can also be translated as “Why make life difficult for yourself?” For Christianity as warfare, see W306 nt 12. The devil, instead, preaches the “comfortable, easy life”: cf W 21, 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”.

2 «universal, *catholic””: see W 525 nt 6.

3 “Don’t flutter about like a farmyard 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 AVP97 371.

Camino

ofendes

20

a

Dios,

molestas

prójimo, pasas tú mismo mal rato... y te has

al un de

desenfadar al fin? 9 Eso mismo que has dicho dilo en otro tono, sin ira, y ganará fuerza tu raciocinio, y, sobre todo, no ofenderás a Dios.

The Way

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

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

10 No reprendas cuando sientes la indignación por la falta cometida. —Espera al día

10 Do not reprimand while you feel indignant about a fault

siguiente,

next

O

más

tiempo

—Y después, tranquilo cada la intención, no reprender. —Vas a más con una palabra que con tres horas —Modera tu genio.

aún.

y purifidejes de conseguir afectuosa de pelea.

11 Voluntad. —Energía. —Ejemplo. —Lo que hay que hacer, se hace... Sin vacilar... Sin muramientos...

Sin esto, ni Cisneros hubiera sido Cisneros; nt Teresa de Ahumada, Santa Teresa...; ni Iñigo de Loyola, San Ignacio...

¡Dios 24

ce

y audacia!

—“Regnare

committed.

—Wait

day,”

or

until

even

the

longer.

—And then, calmly and having purified your intention, do not neglect to make your reprimand. —You will gain more with one friendly word than with a three-hour quarrel. —Curb your temper.

11

Will-power.”

—Example.

—What

done, is wavering...

done... Without

—-Energy. has to be Without giving in

to human respect. Otherwise, Cisneros?” would not have been Cisneros; nor Teresa of Avila* Saint Teresa... nor Ifiigo of

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.

5 «Wait until the next day”: on use of time see W 13 nt 35.

4 “professional prestige”: see W 334 nt 2. 6 T'9 work without rest”: cf W358.

2 «rushing around?”: on activism, see W837 nt 19.

142

Camino

—Así andas tú luego: sin fijeza, esparcida la atención, dormida la voluntad y despierta la concupiscencia,

Vuelve con seriedad a sujetarte a un plan, que te haga llevar vida de cristiano, o nunca harás nada de provecho.

The Way

find.

how

-And

you

afterwards

are: unsettled,

see

your

attention

scattered,

your

asleep”

and

concupis-

your

cence awake. —Subject yourself

will

seriously

once again to a plan” that will make you lead a Christian life,

or

you'll

never

do

anything

worthwhile.

376

“¡Influye

tanto

el

ambiente!”, me has dicho. —Y hube de contestar: sin duda. Por eso es menester que sea tal vuestra formación, que llevéis, con naturalidad, vuestro propio ambiente, para dar “vuestro tono” a la sociedad con la que convivais.

—Y, entonces, si has cogido ese espíritu, estoy seguro de qe me dirás con e pasmo de los primeros discípulos al contemplar las primicias de los milagros que se obraban por sus manos en nombre de

376

“What

an influence

environment me. —And I Quite. That’s ation has to

the

has!” you told had to answer: why your formbe such that you

take your own environment with you, in a natural manner, so as to give “your tone” to the society in which you live. —And then, if you have

grasped this spirit, I’m sure you'll tell me, with all the amazement

of the

early

dis-

Cristo: “jInfluimos tanto en el

ciples” as they contemplated the first-fruits of the miracles” being worked by their hands in Christ’s name: “What an

ambiente!”

influence

we

have

on

the

environment!”**

28 «You let your senses (...) find”: of W368.

29 «your will asleep”: for references to the will, see W 19 nt 46 . 3 «a plan”: cl W 76 nt 30. 31 «the early disciples”: see W570 nt 23 .

» “miracles”: see W 362 nt 8.

33 «influence on the environment (...)”: on the influence of the environment, see also WW” 566. As for the influence “we” should have, it is not ours, but Christ’s, as

the author explains in The Forge 899: “The children of God are present and give witness in the world to draw others, not to be drawn by them. They should spread their own atmosphere, the atmosphere of Christ, not let themselves be won over by a different atmosphere”. Another word that could be used to translate ambiente is “climate” as in “climate of opinion”.

AAA

AS

A

Formation

Formación.

377

Y

¿como

adquiriré

“nuestra formación”, y cómo conservaré “nuestro espíritu”? —Cumpliéndome las normas concretas que tu Director te entregó y te explicó y te hizo amar: cúmplelas y serás apóstol.

378

No seas pesimista. —¿No

sabes que todo cuanto sucede o puede suceder es para bien? —Tu optimismo será necesaria consecuencia de tu fe,

377

And how shall I acquire

“our formation”, and how shall

I keep “our spirit”? —By fulfilling the specific norms your Director

gave

you™

and

ex-

plained to you and taught you to love: fulfil them and you will be an apostle. 378 Don’t —Don’t you thing that happen is for -Your

be a_ pessimist. realise that everyhappens or can the good?”

optimism

will

be

a

necessary consequence of your faith. 379 Naturalidad. vuestra vida de

—Que caballeros

cristianos, de mujeres cristianas

—vuestra sal y vuestra luz— fluya espontáneamente, sin rarezas, ni

ñoñerías: vosotros sencillez.

llevad siempre con nuestro espiritu de

380 “Y en un ambiente paganizado o pagano, al chocar este

ambiente con mi vida, ¿no parecerá postiza mi naturalidad”,

379 Naturalness.*° —Let your lives as Christian gentlemen,” as Christian women —your salt and your light*- flow spontaneously, without anything odd or silly: carry our spirit of simplicity with you always. 380 “And in a paganised or pagan environment, when the atmosphere clashes with my life, won't my naturalness

34 “gave you”: the original has te entregó, which goes a bit further, almost “entrusted to you”. 3 “everything (...) good”: a clear pointer to Rom 8:28, diligentibus Deum omnia cooperantur in bonum ( “in everything God works for good with those who love him” [RSV)), and which the author often quoted, in abbreviated form, as omnia in bonum! St Thomas More has an comment on Rom 8:28 which is included in the Office of Readings on his Memorial (22 June): “Trouble not thy mind for anything that can happen to me in this life, for nothing can happen but what God will; and I know and am sure, that whatsoever it be, seem it never so bad, it shall indeed be the best.” 36 «Naturalness”: see W 641 nt 3, for the connection between “naturalness” and

“discretion”,

37 “ventlemen”: see W393 nt 8. *8 Cf Matt 5:13-14.

A

SAA A

144

Camino

me preguntas. —Y te contesto: Chocará, sin duda, la vida tuya con la de ellos: y ese contraste, por confirmar con tus Obras tu fe, es precisamente la naturalidad que yo te pido.

¿Qué quieren? ¿Un instrumento delicuescente, que se haga pedazos a la hora de empuñarlo? Al

Historia

regalarte

aquella

de Jesús, puse como

dedicatoria: “Que busques encuentres Que Cristo:

seem artificial?” you ask me. —And I reply: Undoubtedly your life will clash with theirs: and that contrast, because

you're

with

a [|

Cristo: Que ames a Cristo”.

“May

They

vivir la primera?

the

you

seek

Christ:

May

you find Christ: May you love Christ.”

etapas

faith

382 When I made you a present of that Life of J esus,” I wrote in it this inscription:

clarísimas.

tres

your

is exactly

naturalness I want of you.

¿Has intentado, por lo menos,

—Son

confirming

deeds,”

381 Don’t worry if people say you have “esprit de corps”. What do they want? A feeble instrument,” that falls apart the moment it is grasped?"

381 No te importe si dicen que tienes espíritu de cuerpo.

382

The Way

are

three

perfectly

clear stages.* Have you tried, at least, to live the first?

3 “confirming your faith with deeds”: cf W579, % “instrument”: see W 475 nt 11.

41 As Saranyana points out, this is one of the few points of The Way that has

changed since it was first published in 1939: the reason was simply that in that publication points 381 and 940 were identical, so the author introduced for number 381 the text we now have; the change took place in the 6th Spanish edition, 1950; see also W 115 nt 52. 22 .a graphic phrase often used by the author, who once commented on it: “I cannot hide from you that I have had to learn, in my flesh, how hard it is not to be understood. I have always tried to make myself understood, but some people have made up their minds not to understand me. That’s another practical, living reason, for me to want to understand everyone” (Christ is Passing By 124), see also The Forge 867: “Understanding is real charity. When you really achieve it, you will have a great heart which is open to all without discrimination.” Cf AVP83 229. For other graphic phrases, cf W 5, 166, 179, 335, 355, 409, 537, 551, 592, 783, 837, 957,

967, 973, 979.

170

Camino

464

¿Sabes

que

aquella

persona está en peligro para su alma? —Desde lejos, con tu vida de unión, puedes serle ayuda eficaz. —¡Hala, pues!, y no te intranquilices.

465 Esas desazones que sientes por tus hermanos me parecen bien: son prueba de vuestra mutua caridad. —Procura, sin embargo, que tus desazones no degeneren en inquietud. 466 De ordinario, la gente es muy poco generosa con su dinero —me escribes—. Conversación, entusiasmos bulliciosos, promesas, planes. —A la hora del sacrificio, son pocos los que “arriman el hombro”. Y, si dan, ha de ser con una diversión interpuesta —baile, témbola, cine, velada— o anuncio y lista de donativos en la prensa. —Triste es el cuadro, pero tiene excepciones: sé ta también

de los que no dejan que su mano izquierda, cuando dan limosna, sepa lo que hace la derecha.

The Way

464 You know that someone’s soul is in danger? —From afar, with your life of

union, you can give him effective help. -On with it, then, and about it. 465 for

don’t

be

That concern your brothers

positive

thing

to

anxious

you feel seems a

me:

it’s

a

proof of your mutual charity. —Try to ensure, however, that your concern does not degenerate into anxiety.

466

“As

a rule, people

are

very ungenerous with their money” you write to me. “Plenty of talk, bubbling enthusiasm, promises and

plans. —But when it comes to sacrifice, few really lend a hand. And, if they do give, it

has to be with some entertainment thrown in —a dance, a raffle, a film, a show- or an

announcement and subscription list in the press.” -It’s a sorry picture, but it has its exceptions: may you too be

one

of those

who,

when

they give alms, don’t let their left hand know what their right is doing.”

467 Libros. —Extendí mano, como un pobrecito

la de

467

Books. -I

stretched out

Cristo, y pedí libros. ¡Libros!

my hand, like one of Christ’s beggars, and I asked for books.

que

Books! to nourish the Catholic,

son

26 Cf Matt 6:3.

alimento,

para

la

171

Caridad

Charity

inteligencia católica, apostólica y romana de muchos jóvenes universitarios. —Extendí la mano, como un

Apostolic and Roman minds?”

pobrecito

like one of Christ’s

de

Cristo...

¡y me

llevé cada chasco!

—¿Por qué no entienden, Jesús, la honda caridad cristiana de esa limosna, más eficaz que dar pan de buen trigo?

of many students.

young

-I stretched out my hand,

understand,

Jesus,

—Y

me

cuentas

tu caso

y tu

sin tacañería. Y evitaremos que quienes nos traten adquieran tu

I was people

the

pro-

found Christian charity of this alms,

desilusión. Sólo se me ocurre esto: vamos tú y yo a dar y a darnos

beggars...

but again and again disappointed!* —Why cant which

is more

than giving someone loaf of bread? 468 Eres excesivamente candoroso. —¡Que son pocos los que practican la caridad! —Que tener caridad no es dar ropa vieja o monedas de cobre...

university

effective

a

fine

468 You are far too naive. —“Few people really practise charity! -To be charitable does not consist in giving old clothes or copper pennies...” —And you tell me about your experience and your disillusionment.

—The only thing that occurs to me is this: let us, you and I,

give and give ourselves without

stinginess. And we will spare

triste experiencia.

those who come into contact with us*” your sad experience. 469 “Saludad a santos. Todos los saludan. A todos los viven en Efeso. A

todos los santos os santos que todos los

469 “Greet all the saints. All the saints send you greetings. To all the saints who live in Ephesus. To all the saints in

27 “Catholic (...) minds”: on universal outlook, see W 525 nt 6. 2 “Books (...) I was disappointed”: in his memoirs, Fr Pedro Casciaro narrates that Bl. Escrivá asked many people for books during the Spanish Civil War and was frequently disappointed, one encouraging exception was the Catholic University of the Sacred Heart in Milan (P. Casciaro, Dream and your dreams will fall short, Ch. 10, p. 242); on the need for discrimination in choosing reading matter, see W339 nt 7.

2 “give (...) without stinginess”: see W155 nt 12.

% “come into contact with us”: the Spanish has quienes nos tratan. For other uses of this word (tratar), see W'105 nt 37.

172

Camino

santos en Cristo Jestis, que están en Filipos”. ¿Verdad que es conmovedor ese apelativo —¡santos!— que empleaban los

primeros fieles cristianos para denominarse entre sí? —Aprende a tratar hermanos,

a

tus

Christ

The Way

Jesus

who

are

at

Philippi.* —What a moving name -saints!the early Christian” faithful used when addressing one another! -Leam to brothers well.

treat”

your

31 Of Rom 16:15;2 Cor 13:12; Eph 1:1; Phil 1:1. 2 “early Christian”: see W 570 nt 23.

33 “treat”: the original has tratar, for other uses of this word, see W105 nt 37

LOS MEDIOS

470

Pero...

¿y

los

THE MEANS

medios?

470

—Son los mismos de Pedro y de Pablo, de Domingo y Fran-

cisco,

de

Ignacio

y Javier:

el

Crucifijo y el Evangelio...

—¡Ácaso

te parecen

peque-

But... what means

do we

have? —The same ones Peter and Paul had, Dominic and Francis,

that and and

Ignatius and Francis Xavier: the Crucifix and the Gospel... —Are

ños?

they

insufficient

for

you? 471

471 En las empresas de apostolado está bien —es un deber—

que

consideres

tus

medios

consider your material means (2 + 2= 4),” but don’t forget ever! that your calculations, fortunately, must include another term: God + 2 + 2...’

terrenos (2 + 2 = 4), pero no

olvides

¡nunca!

que

has

contar, por fortuna, con sumando: Dios + 2, + 2...

de otro

472 Sive a tu Dios con rectitud, séle fiel... y no te preocupes de nada: porque es una gran verdad que “si buscas el remo de Dios y su justicia, El te dará lo demás —lo material, los medios— por añadidura.”

In apostolic undertakings

it’s a good thing, it’s a duty, to

472 Serve your God* honestly, be faithful to him... and don’t worry about anything: for it’s a great truth that “If you seek the kingdom of God and his justice, He will give you the rest —material things, the means- in addition.”

1 “Peter (...) Francis Xavier”: on the comparison between our lives and those of the saints, see W 11 nt 29.

22 42 = 4”: on numbers, see W 649 nt 13, 3 “God + 2+ 2”: an example of the author’s faith (cf Artículos, 471 and AVP83 244); a similar thought came to St Teresa of Avila: “Teresa and three ducats is nothing, but God, Teresa and three ducats is everything” (Fr. Bruno, O.D.C., St John of the Cross, 69). 1 «Serve your God”: for references to service, see W519 nt 2. 3 Cf Matt 6:33, which the author translates freely (for his Latin translations, see W 135 nt 33); for other references to the kingdom of God, see W 347 nt 17.

174

Camino

473 Echa lejos de t esa desesperanza que te produce el conocimiento de tu miseria. —Es verdad: por tu prestigio económico,

eres un cero..., por

tu prestigio social, otro cero..., y Otro por tus virtudes, y otro por tu talento... Pero, a la izquierda de esas negaciones, está Cristo... Y ¡qué

The Way

473

Cast away that despair

produced by the realisation of your wretchedness. —True: in financial prestige, you are a

zero”...

in

social

standing,

another zero..., and another in virtues, and another in talent... But, to the left of these zeros, stands Christ... And what an incalculable figure we get!’

cifra inconmensurable resulta! 474 Que eres...nadie. —Que otros han levantado y levantan ahora maravillas de organización, de prensa, de propaganda.

—¿Que tienen todos los medios, mientras ninguno?...

tú Bien:

no tienes acuérdate de

Ignacio:

Ignorante, entre los doctores de Alcalá. —Pobre, pobrísimo, entre los estudiantes de París. —Perseguido, calumniado... Es el camino: ama y cree y

¡sufre!: tu Amor y tu Fe y tu Cruz son los medios infalibles para poner por obra y para eternizar las ansias de apostolado que llevas en tu corazón. 6 “Remain... and you will never regret it”: literally: “Of keeping quiet you will never repent”. Cf Intimate notes, 15: “Lord!, grant that I learn to keep silent (because 1 have never repented for having kept silent, but for having spoken many times)”, quoted in AVP97 348. Obviously this remark should not be taken too literally. There are not a few situations in which one has a duty to speak out, and not be numbered as one of those “dumb dogs, they cannot bark” (Is 56:10); see also W 846. 3 “Discretion”: this is something the author insists on, while stressing his dislike for secrecy. As he says in this point, for him discretion is “naturalness”. When at a certain point in his life, some people began to twist the meaning of the word “discretion”, he said “Fine, we’ll use the word ‘naturalness’ instead.” On this, apart from this chapter, see also W 48, 51, 202, 339, 379-80, 499, 619, 839, 880,

887, 890, 946, 952, 970-73. * “secretive”: on secrecy, see W301 nt 1.

230

643 No pongas fácilmente de manifiesto la intimidad de tu apostolado: ¿no ves que el mundo está lleno de egoístas incomprensiones?

The Way

643

Don't be too easily inclin-

ed to disclose intimate details of your apostolate:* don't you see that the world is full of selfishness and misunderstanding?

644

Say

nothing:°

don’t

644 Calla: No olvides que tu ideal es como una lucecita recién encendida. —Puede bastar un soplo para apagatla en tu corazón.

breath of air could be enough to snuff it out in your heart."

645

645

¡Qué

fecundo

es

el

silencio! —Todas las energías que me pierdes, con tus faltas de discreción, son energías que restas a la eficacia de tu trabajo. Sé discreto.

forget that your ideal is like a

newly-lit

flame.’

The

-A

single

fruitfulness

of

silence! —All the energy I see you waste, with your failures in discretion, is energy taken from the effectiveness of your work. —Be discreet. 646

If you

creet

you would not experience

were

more

dis-

646 Si fueras más discreto no te lamentarías interiormente del mal sabor de boca que te hace sufrir después de muchas de tus

which makes

conversaciones.

many of your conversations.

647 No pretendas que te “comprendan”. —Esa incomprensión es providencial; para que tu sacrificio pase oculto,

647 Don’t expect to be “understood”, —That misunderstanding is providential:'” so that your

648 Si callas eficacia en tus

648 If you keep silent you will

lograrás más empresas de

inside”

that

bad

aftertaste

you suffer after

sacrifice may pass unnoticed,"

achieve greater effectiveness in

> “Don’t be too easily inclined to discuss (...) your apostolate: the original has No pongas fúcilmente de manifiesto (...). See also W 839. ; “Say nothing”: see W281 nt 3. a newly-lit flame”: for examples from fire, see W1 nt 10. : CfW 987. you would not experience inside”. the Spanish has no te lamentarias interiormente, meaning, more or less, “You would not find yourself in the situation of having to feel sorry inside because of that bad aftertaste...”; see also W 564, 10 «That misunderstanding is providential”: for other examples of paradox, see W 187 nt 22,

ll «pass unnoticed”: see W 48 nt 99.

EA

Camino

Discreción

231

apóstol —a cuántos se les va “la fuerza” por la evitarás muchos vanagloria.

649

¡Siempre

bocal- y te peligros de

el espectáculo!

—Me pides fotografías, gráficos, estadísticas. —No te envío ese material, porque —me parece muy respetable la opinión contraria— creería luego que hacía una labor con vistas a encaramarme en la tierra... y donde quiero encaramarme es en el cielo. 650 Hay —santa— que camino.

—No

mucha gente no entiende tu te

empeñes

en

hacérselo comprender: perderás el tiempo y darás lugar a indiscreciones. 651

“No

se puede ser raíz y

copa, sino siendo savia, espíritu,

cosa que va por dentro”. —El amigo tuyo que escribió esas palabras sabía que eras noblemente ambicioso. —Y te enseñó el camino: la discreción,

el sacrificio, ¡ir por dentro!

Discretion

your apostolic undertakings —for so many people it’s all talk and no action!'*— and you will avoid many dangers of vainglory. 649

Always

looking

for re-

sults’? that show! -You ask me

for photographs, charts, statistics. —I won't send you what you

ask, because (though I respect the opposite opinion) I would then think I had been working with a view to making good on earth... and where I want to

make good is in heaven. 650 There are many people, holy people,'* who do not under-

stand your way. —Don’t insist on getting them to understand: you'll only waste your time’ and give rise to indiscretions. 651 “The only way to be roots and branches is by being sap, spirit, working on the inside.” Your friend who wrote those words knew that you were nobly ambitious. -And he showed you the way: discretion, sacrifice, “working

2 «ip's all talk and no action”: the Spanish uses a colloquial phrase se les va la fuerza por la boca, and draws attention to la fuerza. The normal equivalent of the phrase is English is that we have used; the author here is emphasising that these people could have been strong (la fuerza), but they have lost their strength by speaking too much. 3 “looking for results”: cf W 30 and 471, about not relying mainly on human means. The author was always emphatic that statistics could not express or gauge the works of God (see Conversations 40 and AVP83 293). But he did make effective use of numbers: cf W182, 395, 471, 473, 537, 562, 670, 779, 806, 823, 833, 897, 908. See also W 999 nt 23,

“holy people”: for difficulties from “good” people, see also W 695. 'S “you'll only waste your time”: see W 13 nt 35.

232

Camino

The Way on the inside”!!*

virtud

de

pocos. —¿Quién calumnió

Discreción,

a la

mujer diciendo que la discreción no es virtud de mujeres?

—¡Cuántos hombres, bien barbados, tienen que aprender!

653

¡Qué ejemplo de discre-

ción nos da la Madre de Dios!

Ni

a San

José

comunica

654

Ha

afilado

la

the mystery.”

tu lengua el

656 Calla siempre cuando sientas dentro de ti el bullir de la indignación. —Y esto, aunque estés justísimamente airado. Porque, a pesar de tu disen

—Ask Our Lady discretion you lack. 654

for

the

Petty spite has sharpened

your tongue. Be quiet!

655 Nunca te habré ponderado con bastante encarecimiento la importancia de la discreción. —Si no es el filo de tu arma de combate, te diré que es la empuñadura.

siempre dices quisieras.

653 What an example of discretion is given us by the Mother

of God! Not even to Saint Joseph does she communicate

despecho. ¡Calla!

creción,

—How many men, full-grown men, have yet to learn!

el

misterio.

Pide a la Señora discreción que te falta.

652 Discretion, a virtue of the few. —Who slandered woman’ by saying that discretion is not a woman’s virtue?

esos

más

Instantes

de lo

que

655

In giving

you

advice

I

don’t think I could ever overemphasise the importance of discretion. -If it’s not the cutting edge

of your combat weapon,” Pll tell you it’s the hilt. 656

Hold your tongue when-

ever

you

feel

indignation

surging up within you. —And do so, even when you have very good reason to be angry.

—For,

in spite of your dis-

cretion,

in such moments

you

always

say

you

more

than

would have wished. 16 «working on the inside”: cf W294 nt 22. On working unnoticed, see W 48 nt 99.

1 “woman”: for other direct references to women, see W 982 nt 42. 18 «Mother of God”: for other references to Mary, see W 492 nt 1.

19 «Not even to Saint Joseph (...) the mystery”: cf Matt 1:18-24.

20 “your combat weapon”: for other aspects of Christian warfare, see W 306 nt 12

A

652

ALEGRIA

657 es

La triste

verdadera y

CHEERFULNESS

virtud

antipatica,

no sino

657 True virtue is not sad or disagreeable, but pleasantly

amablemente alegre.

cheerful.’

658 Si salen las cosas bien, alegrémonos, bendiciendo a Dios

que pone el incremento. —Salen

658 If things go well, let us rejoice, blessing God who gives the increase. —And if

mal? —Alegrémonos, bendiciendo a Dios que nos hace participar de su dulce Cruz.

they go badly? —Let us rejoice, blessing God who allows us to share in his sweet Cross.”

659 La alegría que debes tener no es esa que podríamos llamar fisiológica, de animal sano, sino otra sobrenatural, que procede de abandonar todo y abandonarte en los brazos amorosos de nuestro PadreDios.

659 The cheerfulness you should have is not the kind we

660 Nunca te desanimes si eres apóstol. -No hay contradicción que no puedas superar.

—¿Por qué estás triste?

might call physiological, that of a healthy animal, but a different one, a supernatural one? which comes from the abandonment of everything and the abandonment of yourself into the loving arms of our Father-God.*

660

Never lose heart if you

are an apostle. ~There is no obstacle you cannot overcome.

—Why are you sad?

lec

pleasantly cheerful”: Bl. Josemaria refers many times to this virtue of cheerfulness, its related concepts of joy and happiness and the need to fight against sadness: for example, 766, 768, 770, 807, 906, 992.

W 203, 237, 255, 297, 308, 672, 696, 704, 758,

? “his sweet Cross”: see W 163 nt 24. 3 “a supernatural one”: a similar point is made in The Forge 520: “Christian cheerfulness is not something physiological. Its foundation is supernatural, and it goes deeper than illness or difficulties. Cheerfulness does not mean the jingling of bells, or the gaiety of a dance at the local hall”. “ “our Father-God”: see W 267 nt 2. This point is autobiographical and echoes one of his Intimate notes, 350 (dated 26 October 1931): cf AVP97 398.

234

Camino

661 Caras largas... modales bruscos..., facha ridfcula..., aire

antipático: ¿Ásí esperas animar a los demás a seguir a Cristo?

662

¿No

hay

alegría?

Piensa: hay un obstáculo entre Dios y yo. —Casi siempre acertarás.

663 Para poner remedio a tu tristeza me pides un consejo. Voy a darte una receta que viene de buena mano: del

apóstol Santiago. —“Tristatur aliquis vestrum?”

—¿Estás triste, hijo mio? —“Oret!” —¡Haz oración! —Prueba a ver.

The Way 661 Long faces... rough manners..., ridiculous appearance..., unfriendly attitude: 1s that how you hope to encour-

age others to follow Christ? 662 You're not cheerful? —Think: there is an obstacle between God and me. —You’ll nearly always be right. 663 cure

You ask me to suggest a for your sadness. -I’ll

give you a prescription from an expert hand, the apostle Saint James. —Tristatur aliquis vestrum? —Are you sad, my son? —Oret! —Pray! —Try it and you'll see.”

664 No estés triste. —T'en una visión más... nuestra” —más cristiana— de las cosas.

664 Don’t be gloomy. —Look at things from a point of view that is more... “ours” —more Christian.

665 Quiero que estés siempre contento, porque la alegría es parte integrante de tu camino. Pide esa misma alegría sobrenatural para todos.

665 1 want you to be happy always, for cheerfulness is an essential part of your way.

666 “Laetetur cor quaerentium Dominum” —Alégrese el corazón de los que buscan al Señor.

—Luz, para que investigues en los motivos de tu tristeza.

—Pray that the same supernatural joy may be granted to us all. 666 Laetetur cor quaerentium Dominum.® -—Let the hearts of those who seek the Lord be filled with joy.

—There you have light, to help you look into the reasons for your gloominess.

> Jas 5:13; for freedom in translating the Latin, see W 135 nt 33.

6 1 Chron 16:10 and Ps 104:3.

Ik

(is

OTRAS VIRTUDES

OTHER VIRTUES

667 Los actos de Fe, Esperanza y Amor son válvulas por donde se expansiona el fuego de las almas que viven vida de Dios.

667 Acts of Faith, Hope and Love are valves to expand the

668 Hazlo todo con desinterés, por puro Amor, como si no hubiera premio ni castigo. —Pero fomenta en tu corazón la gloriosa esperanza del cielo.

668 Do everything disinterestedly, for pure Love, as if there were neither reward nor punishment. —But foster in your heart the glorious hope of heaven.’

669 Dios

669

It is good that you serve

God

as a son,’ without pay-

Está bien que sirvas a como un hijo, sin paga,

generosamente...

—Pero

no

te

preocupes si alguna vez piensas Dice Jesús: “y cualquiera

que deje casa o hermanos o hermanas O padre o madre o esposa o hijos o heredades por causa de mi nombre, recibirá cien veces más y pa la vida eterna”.

—jA ver sí encuentras, en la tierra, quien generosidad!

of

those

souls

who

live

ment,

generously.

—But

don’t

worry if at times you think of

the reward.

premio.

670

fire!

the life? of God.

pague

con

tanta

670

Jesus

says:

“And

who-

ever leaves home or brothers or sisters or father or mother or wife

or children or lands,

for

my name’s sake, will receive a hundredfold’ and possess everlasting life.” —Let me see you find on earth anyone who pays so generously!

' “to expand the fire”: the Spanish has por donde se expansiona el fuego, “through which is expanded the fire”; for other references to fire, see W 1 nt 10.

2 “Live the life”: see W578 nt 2.

3 “heaven”: for references to heaven, see W29 nt 71. d«u serve God as a son”: see W267 nt 2. 5 “a hundredfold”: see also W779, 791; on use of numbers, see W649 nt 13; the

Scripture reference is Matt 19:29.

236

Camino

671 Jesús... callado. —“Jesus autem tacebat”. —Por qué hablas

tú,

para

consolarte

671

Jesus

o

para sincerarte?

Calla. —Busca la alegría en los desprecios: p

siempre

te

quid enim mali -

.

el

feci?”

+

-—¿qué

Jesus...

autem

£

kept

silent.

tacebat.* Why

do you speak, to console yourself or to explain yourself? Say nothing. —Seek joy in

rebuffs:’ you

harán

menos de los que mereces. —¿Puedes tú, acaso, preguntar: rf?

The Way

will always

get

fewer than you deserve." —Can you, by any chance, ask: Quid enim mali feci?

mal he hecho?

“What evil have I done?”

672 Está seguro de que eres hombre de Dios si llevas con alegría y silencio la injusticia.

are a man of God if you suffer

672

You can be sure that you

injustice gladly and in silence,"°

673 Hermosa contestación la que dio aquel varón venerable al joven que se quejaba de la injusticia sufrida:

673 What a fine reply was given by that venerable old

“¿Te molesta? —le decía—, pues, ¡no quieras ser bueno!...”

treatment he had suffered:

man'' to his young friend who complained of the unjust “So you don’t like it?”’? he said, “Then, give up trying to be good!...”

674 no

Nunca te lo piden,

des tu parecer si aunque pienses

674 Never give your view if you’re not asked for it, even if

° “Jesus (...) facebat”: cf Matt 26:63 and Mark 14:61; see as well The Way of the Cross, 1, 3: “Throughout the mockery of his trial, Our Lord is silent. Jesus autem tacebat. (...) If there is so much resistance to the truth in so many places, keep silent and pray, mortify yourself... and wait. Even those souls that seem most lost retain, {o the end, the capacity to return to the love of God.” See also W281 nt3.

187 nt 22; for cheerfulness, W657 nt 1; for silence, W281 nt 3.

U «reply (...) by that venerable old man”: cf W395 and 704. «So you don’t like ¡t?”: the original has ¿Te molesta? which could also be translated, “Are you upset?”, “Does it bother you?”, “Are you annoyed?”

e

? “Quid enim mali feci?”: the author slightly alters the Scriptural Quid enim mali fecit? (in all three Synoptics, cf Matt 27:23, Mark 15:14 and Luke 23:22) from the third to the first person, as if Jesus had asked the question himself (feci), and then challenges the reader to consider whether he could ask the same question with assurance; for other examples of glossing the Scriptural text, see W135 nt 33. 0 «suffer injustice gladly and in silence”: for other examples of paradox, see W

AA

$ “fewer than you deserve”: cf W 690, 698.

is

7 “Seek joy in rebuffs”: for “rebuffs”, the original has desprecios. On this word, see 7127 nt 16; on paradox, see W187 nt 22; for joy in contempt, cf W595 nt 9.

237

Otras virtudes

que esta opinión

tuya es la más

Other virtues

you think

acertada.

best.

675 Es verdad que fue pecador. —Pero no formes sobre él ese juicio inconmovible. —Ten entrañas de piedad, y no olvides que aún puede ser un

675

Agustín,

mientras

tú no

pasas

de mediocre. 676 Todas las cosas de este mundo no son més que tierra. —Ponlas en un montón bajo tus pies, y estarás más cerca del cielo. 677 Oro, plata, joyas... tierra, montones de estiércol. —Goces, placeres sensuales, satisfacción de apetitos..., como una bestia, como un mulo, como un cerdo, como un gallo, como un toro. Honores, distinciones, títulos... cosas de aire, hinchazones de soberbia, mentiras, nada. 678 No pongas tus amores aqui abajo. -Son amores egoístas... Los que amas se apartarán de ti, con miedo y asco, a las pocas horas de llamarte Dios a su presencia. —Otros son los amores que perduran.

your opinion is the

It’s true that he was

a

sinner. —But don’t classify him irrevocably

as

such.

—Have

pity in your heart, and don’t forget that he may yet become a Saint Augustine, while you never rise above the mediocre, 676 All the things of this world are no more than dust. —Place them in a heap under

your

feet,

and you

will

be

nearer to heaven.’ 677

Gold,

silver,

jewels...,

dust, heaps of manure. ures,

sensual

delights,

—Pleassatis-

faction of the appetites..., like an animal,’* like a mule, like a pig, like a cock, like a bull. Honours, distinctions, titles..., thin air, swollen pride, lies, nothing at all. 678 Don’t set your heart on loves here below. —Such loves

are selfish... Those whom you love

will recoil

from

you,

in

horror and disgust, within hours of God calling you to his presence.'* —Elsewhere are the loves that endure.

1 In similar vein St Teresa writes: “Never thrust yourself forward and give your opinion about anything unless you are asked for it, or charity requires that you should give it” (Maxims of the Mother Teresa of Jesus written for her nuns, 16). '4 “nearer to heaven”: see W729 nt 71.

'S “like an animal”: on comparison with animals, see W 367 nt 18. 16 « will recoil (...) presence”: on the way people shrink from corpses, cf W 601, 741 82 742; see also W 940.

238

Camino

679

La gula es un vicio feo.

—¿No te da un poquito de risa y otro poquito de asco ver a esos señores graves, sentados alrededor de la mesa, serios, con aire de rito, metiendo grasas en el tubo digestivo, como si aquello fuera “un fin”?

680 En la mesa, no hables de la comida: eso es una ordinariez, impropia de ti. —Habla de algo noble —del alma o del entendimiento= y enaltecerás ese deber.

The Way

679 Gluttony is an ugly vice. —Don’t you feel a bit amused, and a bit disgusted too, when

you see those dignified gentlemen, seated solemnly round a table and, with an air of ritual,

stuffing

680

substances

into

At meals,'”

don’t

speak

about the food: that’s vulgar, unworthy of you. -Speak about something noble -the soul or

the mind'*- and dignify this duty.”

681 El día que te levantes de la mesa sin haber hecho una pequeña mortificación has comido como un pagano.

681 table some

682 De ordinario comes más de lo que necesitas. —Y esa hartura, que muchas veces te produce pesadez y molestia física, te imhabilita para saborear los bienes sobrenaturales y entorpece tu entendimiento. ¡Qué buena virtud, aun para la tierra, es la templanza!

682 than

17 «at meals”: for 18 “the soul or the 131, 367. 2 «this duty”: see 20 “vou have eaten nt 3. There was a

fatty

their digestive tubes, as if the whole thing were an “end” in itself?

you

will

The day you leave the without having done small mortification you

have eaten like a pagan.” You you

generally eat more need. —And that

fulness, which often brings you

a sense of heaviness and physical discomfort, makes you unfit to savour the supernatural

goods

and

benumbs

your mind. What

a fine virtue, even for

this earth, temperance is!

the “meal-time apostolate” see the next two points and W974. mind”: for a similar encouragement to elevate the tone, see W W 36 nt 86. like a pagan”: for other examples of clear speaking, see Y 120 story of a mother who was reading this point of 7he Way with

her little son, who asked her, “What is a mortification?” and, when she answered,

followed it up with “What is a pagan?” After she told him, he thoughtfully confessed “Well, I now realise that up to nowI have always eaten like a pagan!”

Otras virtudes

683 Te veo, caballero cristiano —dices que lo eres, besando una imagen, mascullando una oración vocal, clamando contra los que atacan a la Iglesia de Dios..., y hasta frecuentando los Santos Sacramentos. Pero no te veo hacer un sacrificio, ni prescindir de ciertas conversaciones... mundanas (podría, con razón, aplicarles otro calificativo), ni ser

generoso con los de abajo... ¡ni con esa Iglesia de Cristo!, ni soportar una flaqueza de tu hermano, ni abatir tu soberbia por el bien común, ni deshacerte de tu firme envoltura de egoísmo, ni... ¡tantas cosas más! Te veo... —No te veo... —Y

tú... ¿dices que eres caballero cristiano? —Qué pobre concepto tienes de Cristo!

684 Tu talento, tu simpatía, tus condiciones... se pierden: no te dejan aprovecharlas. —Piensa bien estas palabras de un autor espiritual: “No se pierde el incienso que se ofrece a Dios. —Más honrado es el Señor con el abatimiento de tus talentos que con el vano uso de ellos”.

239

Other virtues

683 I see you, Christian gentleman” —as you say you

are—

kissing

a

picture,

mumbling a vocal prayer,’ crying out against those who

attack

God’s

Church...

and

even frequenting the Holy Sacraments. But I don’t see you making a

sacrifice,

or

conversations...

avoiding

certain

of a “worldly”

kind (I could, justifiably, have used

a different adjective),

being generous towards

or

those

beneath you... or even towards

that Church of Christ!, or putting up with a failing in your brother, or getting the better of

your pride for some common good, or getting out of your tight cloak of selfishness, or doing... so many other things! I see you... —I don’t see you...

—And you... claim to be a Christian gentleman? —What a poor notion you have of Christ! 684

Your

pleasant qualities... you aren't proper use upon these

talent,

your

personality, your are being wasted: allowed to make of them. —Think words of a spiritual

writer: “Incense offered to God

is not wasted. —The Lord is more greatly honoured by the overthrowing” of your talents than by the vain use of them.”

cf W 393 nt 8. ntleman”:a vocal : “ge mumbling prayer”: cf W85. 3 «the overthrowing”: the original has el abatimiento, which is not just sacrifice or non-use; it implies as well a casting down; cf W625 nt 14.

© a

Li

80

ELIO

AR

As

5%,

E i i

it i

.

F

TRIBULATIONS

TRIBULACIONES

685

cución

El vendaval de la perse-

es

bueno.

—Qué

se

pierde?... No se pierde lo que está perdido. —Cuando no se arranca el árbol de cuajo —y el árbol de la Iglesia no hay viento ni huracán que pueda arrancarlo— solamente se caen las ramas secas...Y ésas, bien caídas están. 686 sona

Conforme: aquella perha sido mala contigo,

685 The whirlwind of persecution is good. —What is the loss?...

You

can’t

lose

some-

thing if it’s already lost. —When the tree is not torn up by the roots —and there is no wind or

hurricane that can uproot the tree of the Church —only the dry branches fall... And, as for

them, they are well fallen. 686

I grant you: that person

—Pero, ¿no has sido tú peor con

has behaved badly you. —But... haven't

Dios?

haved worse towards God?!

687

Jesús:

por

dondequiera

que has pasado mo quedó un corazón indiferente. —-O se te ama o se te odia. Cuando un varón-apóstol te sigue, cumpliendo su deber,

¿podrá extrañarme —jsi es otro Cristo! que levante parecidos murmullos de aversión o de afecto?

towards you be-

687

Jesus:

wherever

you

have

passed

no

has

heart

remained indifferent. ~You are either loved or hated.

When a man, an apostle,’ follows you, carrying out his duty,’ can I be surprised —for he’s another Christ!*~ that he should arouse similar murmurs of aversion or of love?

! “behaved worse towards God”: for other points comparing the behaviour of others and ours towards God, see W 441, 693, 2 « a man, an apostle”: the original has un varón-apóstol, that is, an “apostleman”..

3 «His duty”: see W736 nt 86.

“he’s another Christ”: for identity with Christ, see W947 nt 46.

242

Camino

688 Otra vez... Que han dicho, que han escrito... En favor, en contra...: Con buena, y con menos buena voluntad...: Reticencias y calumnias, panegíricos y exaltaciones...: sandeces y aciertos... Tonto,

tontísimo!:

¿Qué

te

importa, cuando vas derecho a tu fin, cabeza y corazón borrachos de Dios, el clamor del viento o el cantar de la chicharra, o el mugido o el gruñido o el relincho?... Además... es inevitable: no pretendas poner puertas al campo.

The Way

688 Once again...: They”ve said this, they’ve written that...:

in favour, against...: with good, and

with

not

so good

will...:

half-truths and slanders, panegyrics and plaudits...: inane remarks

and

others

that

are

spot on...

-You’re

being

silly,

utterly

silly! Why care, when you are making straight”

for your goal,

your head and heart intoxicated with God,

about the clamour®

of the wind or the chirping of the

cricket,

or the mooing

or

the grunting or the braying?... Besides... don’t

try

it’s to

inevitable:

put

gates

on

an

open field.’ 689 Se han desatado las lenguas y has sufrido desaíres que te han herido más porque no los esperabas. Tu reacción sobrenatural debe ser perdonar —y aun pedir perdón— y aprovechar la experiencia para despegarte de las

689 Tongues have been wagging and you have suffered re-

buffs that hurt you all the more because

you

were

not expect-

ing them.

Your supernatural reaction should be to pardon, and even

to beg pardon,* and to take ad-

criaturas.

vantage

of the

experience

690 Cuando venga el sufrimiento, el desprecio..., la Cruz,

690 When you meet suffering, contempt...”

has de considerar: ¿qué es esto

Cross,”

to

detach yourself from creatures.

your

thought

with the should

> “making straight”: the original has vas derecho; see W 36 nt 87, 6 «Why care (...) about the clamour”: the word order is important here; for word order, see 7 53 nt 105,

7 “don’t try to put gates on an open field”: a Spanish saying; in English we speak of the futility of closing “the stable-door after the horse has bolted”. ® “and even to beg pardon”: for the author’s attitude to forgiveness, see W452 nt 12; this point is quoted inA Profile, 261 and AVP83 237.

“contempt”: see W127 nt 16. 10 “the Cross”: see W 163 nt 24,

243

Tribulaciones

Tribulations

para lo que yo merezco?

be: what is this compared with

691 ¿Estás sufriendo una gran — tribulación? —¿Fienes

691 Are you suffering a great tribulation? —Are things going against you? Say, very slowly, as if savouring it, this strong and manly” prayer: “May the most just and most

what I deserve?”

contradicciones? Di, muy despacio, como paladeándola, esta oración recia y viril: “Hágase, cúmplase, sea alabada y eternamente ensalzada la justísima y amabilísima Volun-

tad

de

Dios,

sobre

todas

las

lovable Will of God be done, be fulfilled, be Praised and

eternally

exalted’?

above

all

cosas. —Amén. —Amén”. Yo te aseguro que alcanzarás la paz.

things, Amen, Amen.”"*

692

692 You are suffering in this present life... which is a dream... a short dream. —Rejoice: because your FatherGod'* loves you very much and, if you put no obstacles in

Sufres

en

esta

vida

de

aquí..., que es un sueño... corto.

—Aléorate: porque te quiere g que ! mucho tu Padre-Dios, y, si no pones obstáculos, tras este sueño malo, te dará un buen despertar. i

693 Te duele que no te agradezcan aquel favor. —Respóndeme a estas dos preguntas:

¿tan

agradecido

eres

tú

con

Cristo Jesús?... ¿has sido capaz de hacer ese favor, buscando el

I assure find peace.

his way,

you that you

will

after this bad dream,

he will give awakening.’

you

a

good

693 It hurt you™ not to be thanked for that favour you did. —Answer me these two questions: Are you all that grateful towards Christ Jesus?... Did you actually do that favour in

11 “hat I deserve”: cf W671.

2 “manly”: see W 19 nt 50, ' “be praised (...) exalted”: on giving glory to God, see W779 nt 1.

14 «May the most just (...) Amen. Amen”: for an account of the author using this

prayer on 22 April 1941 when his mother died, see AVP83 222 andA Profile, 38-39. 5 “Life (...) is a dream”: this, in Spanish la vida es sueño, is one of the classical themes of Golden Age Literature. '6 “Your Father-God”: see W267 nt 2.

17 “bad dream (...) awakening”: cf W703, “A bad night, in a bad inn.” As for

“awakening”, for other references to heaven, see W 29 nt 71.

'8 «Gt hurt you”: cf W 686.

244

Camino

agradecimiento en la tierra?

The Way

the hope of being thanked for it

694

I can’t think why you’re

startled. -Christ”s enemies have always been pretty unreasonable. : When Lazarus was raised

de Jesús. —Pues, no: ¡matemos

from

al que da la vida!, dijeron. Y hoy, como ayer.

have admitted defeat and acknowledged the divinity of Jesus. —But, no: “Let’s kill him

the

dead,

they

should

who gives life!” they said.'” And nowadays, the same.”° 695

En

las horas de lucha y

contradicción,

cuando

“los buenos” llenen stáculos tu camino,

quizá

de obalza tu

corazón de apóstol: oye a Jesús que habla del grano de mostaza de la levadura. —Y dile: “edissere nobis parabolam” —explícame la parábola. Y sentirás el gozo de contemplar la victoria futura: aves del cielo, en el cobijo de tu apostolado, ahora incipiente; y toda la masa fermentada.

they're just

695 In times of struggle and opposition, when perhaps “the good” fill your way with obstacles, lift up your apostle’s heart: listen to Jesus as he speaks of the grain of mustardseed and of the leaven. —And say to him: Edissere nobis

parabolam, “Explain the parable to me.” And you'll feel the joy of contemplating the victory to come: birds of the air, sheltering under your apostolate,”

now in its beginnings; and the whole of the meal leavened.

19 Cf John 11:46-53, ° “nowadays, they’re just the same”: on comparing our lives with those of the saints, see W 11 nt 29.

*! “the good”: for “holy people” who “don’t understand”, see also W650. 2 “Explain the parable to me”: cf Matt 13:31-36; on the author’s adapting of Latin, see W135 nt 33; on applying the Gospel to our ordinary life, see

142 nt 41.

2 “sheltering under your apostolate”: the author used often to say that it was a joy to plant trees knowing that they would be a source of shade for those who came after him.

SS——

694 No sé por qué te asustas. Siempre fueron poco razonables los enemigos de Cristo. Resucitado Lázaro, debieron rendirse y confesar la divinidad

=!

on earth?

245

Tribulaciones

Tribulations

696 If you receive tribulation with a faint heart you lose your

696 Si recibes la tribulación con ánimo encogido pierdes la alegría y la paz, y te expones a no sacar provecho espiritual de aquel trance.

joy and run the

697 Los acontecimientos públicos te han metido en un

697 Public placed you confinement,”

encierro

spiritual profit from that trial.

voluntario, peor quizá,

por sus circunstancias, que el encierro de una prisión. —Has sufrido un eclipse de tu personalidad. No encuentras campo: egoismos, curiosidades, incompren-

because

¿Olvidas

tu

events have in voluntary worse perhaps,

of its circumstances,

than the confinement of a prison. -You have suffered an eclipse of your personality. You find no scope, surrounded

by

selfishness,

curiosity,

misunderstanding and gossip. —All right: so what? Have you forgotten your sovereignly free will and that power you have as a “child”?” —The absence of flowers and leaves (external action) does not exclude growth and activity in the roots” (interior life). Work: things will change in due course, and you will yield

siones y susurración. —Bueno; ¿y

qué?

your peace, and you risk of not deriving

voluntad

libérrima y tu poder de “niño”? —La falta de hojas y de flores (de acción externa) no excluye la multiplicación y la actividad de las raíces (vida interior). Trabaja: ya cambiará el rumbo de las cosas, y darás más frutos que antes, y más sabrosos.

more

fruit

than

before,

and

more tasty too.

698

698 ¿Te riñen? —No te enfades, como te aconseja tu soberbia. —Piensa: ¡qué caridad tienen

conmigo!

¡Lo

que

—Don't

pride

get

annoyed,

advises

you.

as

your

—Think:

How charitably they’re treating

se

habrán callado!

So you've been told off?

me! The things they must have _ left unsaid!””

24 ce,

voluntary confinement”: a reference to the author’s months in the Honduras Consulate in Madrid in 1937 during the Spanish Civil War (cf A Profile, 126), see also W294 nt 22 and W912 nt 19. 5 «child: see W852 nt 1.

% «orowth (...) in the roots”: cf W294. 27 «The things (...) unsaid”: cf W671, 690.

246

Camino

699 Cruz, trabajos, tribulaciones: los tendrás mientras vivas. —Por ese camino fue Cristo, y no es el discípulo más que el Maestro.

The Way

699 Cross,” toil, tribulations: they will be with you as long

as you live. -That was the path Christ

followed,

disciple

is

not

and

the

above

his

Master.” 700 Conforme: hay mucha lucha de fuera y esto te exime, en parte. —Pero también hay complicidad dentro —mira despacio— y ahí no veo eximente.

700

Agreed: there is a lot of

pressure from outside and that excuses

you,

in

part.

—But

there is also complicity within —take a good look- and there I

see no excuse. 701

¿No has oído de labios

del Maestro la parábola de la vid y los sarmientos? —Consuélate:

te

sarmiento poda, “ut —para que ¡Claro!:

exige,

porque

eres

que da fruto... Y te fructum plus afferas” des más fruto. duele ese cortar, ese

arrancar. Pero, luego, ¡qué lozanía en los frutos, qué madurez en las obras!

701 Have you not heard from the Master’s own lips the parable of the vine and the branches? —Take consolation:

he’s making demands on you, because you are a branch”° that bears fruit... And he’s pruning you, ut fructum plus afferas, so that you may yield more fruit. Of course!: it hurts to be cut back, and pruned. But, afterwards, what lushness in your fruits, what maturity in your

works!*! 702 Estás intranquilo. —Mira: pase lo que pase en tu vida interior o en el mundo que te rodea nunca olvides que la importancia de los sucesos o de

702, You are worried. —Look: happen what may in your interior

life

or

in the

world

around you, never forget that the importance of events or of

2% “Cross”: see W 163 nt 24.

2 “the path (...) his Master”: cf Matt 10:24 and Luke 6:40; for identity with Christ, see W 947 nt 46; cf AVP83 224; and AVP97 81 nt 42.

3° “you are a branch”: cf John 15:1-8; for other examples of the application of the Gospel see W 142 nt 41. 3! “lushness in your fruits (...)works!”: cf W998: “blossoming in the orchard (...) the scent of flowers in the garden”.

Tribulaciones

las personas es muy relativa. —Calma: deja que corra el tiempo; y, despuls, viendo de lejos y sin pasión los acontecímientos y las gentes adquirirás la perspectiva, pondrás cada cosa en su lugar y con su verdadero tamaño. Si obras de este modo serás más justo y te ahorrarás muchas preocupaciones.

247

Tribulations

people

very

relative.”

—Calm down: let and then, looking

is

time pass; at persons

and

happenings

distance

and

from

without

a

passion,

you will see things in perspective; you will put cach thing in its proper place and at its proper scale. If you act this way, you will judge more fairly and spare yourself many a worry.

703 Una mala noche, en una mala posada. —Así dicen que definió esta vida terrena la

Madre

Teresa de Jesús. —¿No

es verdad

que es comparación

certera?

704 Una visita al monasterio famoso. —Aquella señora extranjera sintió apiadársele las entrañas al considerar la pob-

reza del edificio: “¿Deben llevar ustedes una vida muy dura, no?” Y el monje, satisfecho, se limitó a contestar: “Tú lo quisiste, fraile mostén; tú lo quisiste, tú te lo ten”. Esto, que gozosamente oí decir a ese santo varón, tengo que decirtelo a ti con pena, cuando me cuentas que no eres feliz.

703

A bad night, in a bad

inn? Saint

—That, they Teresa of

say, was Avila’s™

definition of this earthly life. —An apt comparison, wouldn't you say?

704

A

monastery.

visit

to

a

famous

—That foreign lady

felt moved to pity as she considered the poverty of the building: “You lead a very hard life, don’t you?” And the monk, quite happily, said only this: “It was what you asked for, friar old son; just what you asked for, now keep what you’ve won.””° These

words,

which

I

joyfully heard that holy man say, I can only repeat to you

2 “very relative’: cf W297; and The Way of the Cross, 4, 5: “If we are souls of faith, we will give to earthly happenings a very relative importance, just as the saints did.”

“each moment”: on use of time, see W 13 nt 35.

6 “concentrate on what you're doing”: the original has y está en lo que haces, literally “and be in what you’re doing”. This is a particularly vigorous Spanish phrase, like estar con los cinco sentidos, literally, “to be with one’s five senses”, i.e. to concentrate wholeheartedly on what one is doing. 7 “despise”: see W127 nt 16.

282

Camino

817 La santidad “grande” está en cumplir los “deberes pequeños” de cada instante, 818 muy

Las almas grandes “tienen en cuenta las cosas

The Way 817

“Great” holiness consists

in fulfilling the

“little duties”

of each moment.

818

Great

souls

pay

much

attention to little things.

pequefias.

819 Porque fuiste “in fidelis” —fiel en lo poco-, en el gozo de tu Señor. palabras de Cristo. —“In

pauca entra -Son pauca

fidelis!...”

ahora

—,Desdefiards

819

Because

you

have

been

in pauca fidelis, faithful 1n what is little, enter into the joy of your Lord. —The words are Christ's:* —In pauca fidelis!... Now will you disdain little

las cosas pequeñas si se promete la gloria a quienes las guardan?

promised

820 No juzgues por la pequeñez de los comienzos: una vez, me hicieron notar que no se

820 Don’t judge by the smallness!'” of the beginnings: it was pointed out to me once

distinguen por el tamaño

las

simientes que darán hierbas anuales de las que van a producir árboles centenarios.

things

if

heaven

to

itself

those

who

is

take

care of them?

that there is no difference in size between seeds that will

give

annual

that

will

plants grow

and those

into

ageless

trees.”

821 No me olvides que en la tierra todo lo grande ha comenzado siendo pequeño. —Lo que nace grande es monstruoso y muere.

821

Don’t

forget

that

on

earth everything that is great has had a small beginning.” —What is born big is monstrous and dies.

8 Cf Matt 25:21.23; Luke 19:17. ? “heaven itself”: for other references to heaven, see W 29 nt 71.

10 «Don’t judge by the smallness”: on mistaking reality for appearances, see W 908 nt 11.

11 cc grow into ageless trees”: the original has producir árboles centenarios, literally “produce centenarian trees”. everything that is great has had a small beginning”: for paradoxes, see W 187 «e

nt 22,

283

Cosas pequefias

Little things

822 Me dices: cuando se presente la ocasión de hacer algo

822 You tell me: when the opportunity arises to do some-

grande... ¡entonces! —¿Entonces? ¿Pretendes hacerme creer, y

thing big... then!'* —-Then? Are you trying to convince me, and

creer tú seriamente, que podrás vencer en la Olimpiada sobrenatural, sin la diaria prepara-

to convince yourself, that you will be able to conquer’ in the supernatural Olympics, without daily preparation, without training?

ción, sin entrenamiento?

823

¿Has visto cómo

levan-

taron aquel edificio de e imponente? —Un ladrillo, y otro. Miles. Pero, uno a uno. —Y sacos de cemento, uno a uno. Y sillares, que suponen

poco,

ante

la

mole

del

conjunto. —Y trozos de hierro. —Y obreros que trabajan, día a día, las mismas horas...

¿Viste edificio

te?...

cómo

alzaron

aquel

de grandeza imponen-

—¡A

fuerza

de

cosas

pequeñas!

824

¿No

has

visto

en

qué

“pequeñeces” está el amor humano? —Pues también en “pequeñeces” está el Amor divino.

823 Did you see how that imposing building was raised? —One

brick,

and

another.

Thousands.'* But, one by one. —And bags of cement, one by one. And blocks of stone, each

of them tiny compared with the massive whole. —And bits of iron, —And men working, the same hours, day after day...” Did you see how _ that

imposing raised?... things! 824 how make it's make

—By

building dint of

was little

Havent you noticed it’s “tiny” things that up human love? —Well, also “tiny” things that up divine Love.'*

3 «you tell me (...) then!”: cf W776. 4 “49 conquer”: on Christian warfare, see W 306 nt 12. 15 « supernatural Olympics”: in 1972, Escrivá watched some of the Munich Olympics on television. Afterwards he spoke of the pole vaulters — who tried, and failed, and tried again, and eventually succeeded — to encourage those listening to him to battle manfully in the struggles of the interior life. Cf AVP83 387, 395; and A Profile, 217-18. For another reference to the sporting spirit, see W318. 16 “One brick (...) Thousands”: for numbers in this book, see W 649 nt 13. 17 “the same hours, day after day...”: on using time well, see W 13 nt 35.

18 The word order follows the original; however, the Spanish says that Love lies

in little things; we have not been able to render this in English.

284

Camino

825 Sigue en el cumplimiento exacto de las obligaciones de ahora. —Ese trabajo —humilde, monótono,

pequeño—

es

oración cuajada en obras que te disponen a recibir la gracia de la otra labor —grande, ancha y honda— con que sueñas.

826 Todo aquello en que intervenimos los pobrecitos hombres —hasta la santidad— es un tejido de pequeñas menudencias, que según la rectitud de intención pueden formar un tapiz espléndido de hero-

ísmo o de bajeza, de virtudes o de pecados. Las gestas relatan siempre aventuras gigantescas, pero mezcladas con detalles caseros del héroe. —Ojalá tengas siem-

pre en mucho —línea recta!— las cosas pequeñas.

827

¿Te

has

parado

a

considerar la suma enorme que pueden llegar a ser “muchos pocos”?

The Way

825 Keep up with the exact fulfilment of your present obligations." —That work —humble, monotonous, smallis prayer” expressed in deeds

which dispose you to receive grace for that other work -great and broad and deep-— of which you dream.

826 poor

Everything in which we human beings intervene

—even sanctity— is a tissue of small trifles, which —depending on the purity of our intention— can form a tapestry of splendid heroism” or of meanness, of

virtues or of sins. The epics” always gigantic

adventures,

tell

of

mingled

nevertheless with homely details about the hero. —May you

always

attach

great

importance, ¡keeping your eye on the ball!?- to little things. 827 Have you ever stopped to consider the enormous sum

that

“many

little

amounts”™

can come to?

° “obligations”: on the fulfilment of duty, see W 36 nt 86. 0 «prayer expressed in deeds”: the original has oración cuajada en obras. Cuajar is used to describe the setting of a paste into its definitive state; also of a tree “laden” with fruit; or a life “replete” with success. See also W 987.

A «her oism”: see W204 nt 45.

2 “epics”: one of the author’s favourite epics was the Poema del Mio Cid, from which he drew rich lessons for the spiritual life: cf AVP83, 65, 69, 442. 2 “Keeping your eye on the ball!”: the original has ¡linea rectal which is literally “a straight line”. 24 many little amounts”: the original has “muchos pocos”, turning the adjective “little” into a noun, “many littles”, which sounds a little awkward in English.

285

Cosas pequefias

Little things

828 Ha sido dura la experiencia: no olvides la lección. —Tus grandes cobardías de ahora son está claro— paralelas a tus pequeñas cobardías diarias. “No has podido” vencer en lo grande, “porque no quisiste” vencer en las cosas pequeñas.

828 You have had a hard experience: don't forget the

829 ¿No has visto las lumbres de la mirada de Jesús

829

cuando la pobre viuda deja en el templo su pequeña limosna? —Dale tú lo que puedas dar: no está el mérito en lo poco ni en lo mucho, sino en la voluntad con que lo des. 830 No me seas... tonto: es verdad que haces el papel —a lo más— de un pequeño tornillo en esa gran empresa de Cristo.

Pero,

¿sabes

lo que supone

que el tornillo no apriete bastante o salte de su sitio?: se aflojarán piezas de más tamaño o caerán melladas las ruedas.

lesson. “Your big cowardices now are -it's clear to see—

parallel

to

your

little

cowardices” of each day. “You haven't been able” to conquer in the big thing,

“because you didn’t want” to conquer” in the little ones. Didn’t

you

see

Jesus’

eyes light up when the poor widow left her little alms in the

temple? -You, give him’’ what

you can: the merit doesn’t lie in whether it is little or much,

but in the good will with which you give it.

830

Please, don't be... silly?

it’s true that the part you play is, at most, that of a little screw” in that great under-

taking of Christ’s. But,

do

you

know

what

happens when a screw is not tight enough or jumps out of

place?:” bigger parts will also work loose or gear-wheels get

25 «“cowardices”: see W 18 nt 45.

26 «to conquer: see W 306 nt 12. 27 “alms (...) You, give him”: cf Mark 12:41-44; on applying the Gospel to today, see W 142 nt 41.

8