En 1950 llegaron desde España las primeras mujeres del Opus Dei a Estados Unidos para desarrollar sus actividades de evangelización. Los tres primeros años fueron difíciles y cruciales. Este trabajo muestra los esfuerzos de esas mujeres para hacerse con una cultura tan distinta a la española de esos años y el papel de Nisa González Guzmán en la formación y organización del trabajo apostólico. Se destaca también la importancia de los refuerzos que llegaron de México en 1952, donde la labor apostólica se había desarrollado más rápidamente.

El estudio ofrece una visión de conjunto de la expansión internacional del Opus Dei, entre 1950 y 1956, que se llevó a cabo desde España; y una prosopografía de los miembros de la Obra que la realizaron. Asimismo se abordan las circunstancias inmediatas que llevaron a comenzar en cada una de esas naciones.

Este artículo estudia la acogida inicial del episcopado español a la Sociedad Sacerdotal de la Santa Cruz, durante la década de los años cincuenta del siglo XX. En esos años se explicó por vez primera al conjunto de prelados españoles la naturaleza de esta Sociedad Sacerdotal, unida al Opus Dei. En primer lugar, se analizan el contexto eclesiástico y las ideas existentes durante ese periodo en torno a la identidad y misión seculares de los sacerdotes diocesanos. A continuación, se expone el planteamiento del fundador del Opus Dei para ofrecer esta iniciativa al mundo eclesiástico español. Por último, se aborda la comprensión episcopal sobre la empresa que el Opus Dei puso en marcha para admitir a presbíteros incardinados en diócesis.

Durante la década que precedió al Concilio Vaticano II, los sacerdotes Joseph E. Haley, C.S.C., de la Universidad de Notre Dame, y José Luis Múzquiz, sacerdote del Opus Dei, se convirtieron en referentes de los institutos seculares en los Estados Unidos. La historia de sus encuentros y desencuentros pone de manifiesto diversas interpretaciones en torno a la nueva figura canónica, ligadas a diferentes nociones en tono a la secularidad y al modo de entender la vocación y la misión de los laicos en el mundo. Durante estos años, el Opus Dei pasó de considerarse el modelo de los institutos seculares, a comprender que esa figura no se adaptaba a su naturaleza. Se abordan también las dimensiones trasatlánticas que tuvieron los encuentros y desencuentros entre Haley y Muzquiz en torno a los institutos seculares.

The women of Opus Dei began to develop their apostolate from 1942, once the first center was established in Jorge Manrique Street. Considering the position that women occupied in Spanish society in the 1940s, these young women set out on the adventure of spreading and bringing to life a new message of the universal call to holiness, while facing misunderstandings and many difficulties. Although they did not carry out remarkable activities, they were pioneering women who paved the way for other women with a new horizon of sanctification. This article analyses the growth of their activities and the consolidation of a new apostolate that laid the foundations for expansion throughout the rest of the world.

This article will discuss the development of Opus Dei after the Spanish Civil War, focusing on Alvaro Portillo, one of the protagonists of this period. During that period a student in the School of Engineering and working for the Department of Public Works, he also served as the Secretary General of Opus Dei, assisting the Founder in the formation of the early members. He also travelled to cities near Madrid every weekend to help in the expansion of Opus Dei.

The study offers an overview of the international expansion of Opus Dei and a prosopography of the members of the Work who made it happen. It also offers a chronology of the different phases of this expansion and lists the most outstanding characteristics of each of them.

The article examines the Opus Dei professorships at Spanish universities between 1939 and 1951. Among other questions, the article will seek to identify the exact number of the Opus Dei professors who obtained a full professorship, the presentation of other candidates, the Spanish process for access to academic positions and the tribunal's vote.

The relationship between the founder of Opus Dei and his collaborators with the Spanish bishops between the end of the Spanish Civil War in April 1939 and the first trip of Escriva to Rome in June 1946 is explored. The issues discussed with the prelates, and their attitude toward the institution are studied. Also, we are interested in analyzing how many bishops, in what way and for what reasons supported Opus Dei. A map of the episcopal connections of Escriva between 1931 and 1939 is drawn first, to better understand the article core.

Between February 1949 and the fall of 1957, Opus Dei in the United States went from a small group of five pioneers, based in Chicago, to one hundred and fifty members with centers in six cities in the Midwest and on the East Coast. This article focuses on the apostolic work of the men of Opus Dei and endeavors to establish the timeline, geography, and the demographics of this period. The article also seeks to address some of the institutional dimensions of these beginnings. Three stages are observed: the beginnings (1949-1953), the first maturity (1953-1955), and the growth that gave way to the division into two Regions (1955-1957).

Among the priests whom St. Josemaria got to know and with whom he had dealings, some played a special role in his spiritual direction. Some served as confessors, others counseled him in his interior life; while another group who had a special spiritual affinity with him, had conversations or exchanged priestly experiences, which were highly valued by the founder of Opus Dei. These priests are the subject of this study, a study which is limited in time by 25 June 1944 when Blessed Alvaro del Portillo commenced to take care of his spiritual life. This study has been structured into three periods from childhood in Barbastro until post-war Madrid. The commencement of each time period is marked by the inclusion of some brief insights into St. Josemaria's life at that time.

On October 19th, 1954, the Archbishop of Boston, Richard Cushing, appointed Guillermo Porras the first Opus Dei priest to settle in Boston, as chaplain of the Harvard Catholic Club. This article investigates the reasons that led the Archbishop to make that decision. The article also looks at Fr. Porras' role in various events, such as the beginning of the regular celebration of Mass at Harvard, the first personal meeting of the Boston Archbishop and the President of Harvard, and the establishment of the Charles Chauncey Stillman Chair of Catholic Studies. Finally, the author addresses the chaplain's vision of how Catholics should live and make their Catholicism present in an institution such as Harvard in the lead up to the Second Vatican Council.

This article examines the construction of the Falange's case against Opus Dei in the early years of Franco's dictatorship. The first file is a 3-page document (16.I.1942), entitled "Confidential report on the secret association Opus Dei". The second (2.VI.1942), 59 pages, is called "Opus Dei: Organisation, purposes, and resources". The third (18.I.1944), 28 pages, is "Extended report: The secret association Opus Dei". The essay will seek to identify the author of these reports, discuss the reasons for the hostility of the Falange against Opus Dei, among others. Este artículo versa acerca de la elaboración de unos informes de Falange sobre el Opus Dei en los primeros años del franquismo. El primer informe (16.I.1942), un documento de 3 hojas, se tituló «Informe confidencial sobre la Organización secreta Opus Dei». El segundo (2.VI.1943), de 59 páginas, se llamó «Opus Dei. Su organización, fines y medios». El tercero (18.I.1944), 28 páginas, se denominó «Ampliación de informe: confidencial sobre la Organización Secreta Opus Dei». Entre otras cuestiones, se trata de responder quién fue el autor de estos informes, por qué la animadversión de Falange hacia el Opus Dei, etcétera.

A study on the first year of the university residence located in Jenner Street, promoted by Josemaria Escriva and directed by men of Opus Dei in Madrid. Among other matters, reference is made to how the residence functioned, who the residents were, the human and Christian formation that was imparted, the importance of study, the cultural activities that were offered to residents and non-residents, and so on. The objective is to show the spirit that animated Jenner in the historical context of Opus Dei's development after the Spanish Civil War.