List of points

The Second Vatican Council has often used the expression 'People of God' to designate the Church. It has thus shown clearly the common responsibility of all Christians in the single mission of this People of God. What, in your opinion, should be the characteristics of the 'necessary public opinion in the Church,' of which Pius XII already spoke, in order to reflect effectively this common responsibility? How is the phenomenon of 'public opinion in the Church' affected by the particular relationships of authority and obedience which exist in the heart of the Christian community?

I do not think there can be such a thing as truly Christian obedience unless that obedience is voluntary and responsible. The children of God are not made of stone. Nor are they corpses. They are intelligent and free beings. And they all have been raised to the same supernatural order as those who hold authority. But no one can use his intelligence and freedom properly, whether it be to obey or to give an opinion, unless he has acquired an adequate Christian education. The problem of 'necessary public opinion in the Church' is fundamentally the same as the problem of the doctrinal training of the faithful. Certainly the Holy Spirit distributes his abundant gifts among the members of the People of God, all of whom are responsible for the mission of the Church. But far from exempting anyone from the obligation of acquiring adequate doctrinal training his action makes it more pressing.

By 'doctrine' I mean the knowledge which each person should have of the mission of the Church as a whole and of his particular role, his specific responsibilities, in that mission. This, as the Holy Father has frequently reminded us, is the colossal task of education which the Church must undertake in the post-conciliar period. The solution to the problem which you mention, as well as to other yearnings which are felt today in the heart of the Church, depends directly, I feel, on how well this task is done. Certainly, more or less 'prophetic' intuitions of some uninstructed 'charismatics' cannot guarantee the necessary public opinion among the People of God.

Regarding the forms of expression of this public opinion, I don't think it is a question of organs and institutions. A diocesan pastoral council, the columns of a newspaper, even though it isn't officially Catholic, or even a personal letter from one of the faithful to his bishop, can all be equally effective. There are many legitimate ways in which the faithful can express their opinion. They neither can nor should be strait-jacketed by creating a new body or institution. And much less if it meant having an institution which ran the risk of being monopolized or made use of, as could so easily happen, by a group or clique of official Catholics, regardless of their tendencies or orientation. That would endanger the prestige of the hierarchy itself and it would seem a mockery to the other members of the People of God.

How is Opus Dei organised in Spain? How is its leadership constituted and how does it operate? Do you, personally, intervene in the activities of Opus Dei in Spain?

The government of Opus Dei is never in the hands of one individual. Decisions are never made by a single person. We detest tyranny as being opposed to human dignity. In each country the direction of our apostolic activities is entrusted to a commission composed in its majority of laymen of different professions and presided over by the Counsellor of Opus Dei in the country. The Counsellor in Spain is Dr Florencio Sanchez Bella.

Since Opus Dei is a supernatural, spiritual organisation, its government is limited to directing and orientating its apostolic activities to the exclusion of any temporal aim whatsoever. The Work not only respects its members' freedom: it helps them to become fully aware of it. To achieve holiness in their profession or job, the members of Opus Dei need to be formed in such a way that they can administer their freedom in the presence of God, with sincere piety and with doctrine. This is the fundamental mission of the directors: to help its members know and practise the Christian Faith so they can make it a reality in their lives, with full individual autonomy.

Naturally in the purely apostolic field a certain degree of coordination is essential, but even there the intervention is limited to the minimum necessary to facilitate the creation of educational and social activities which constitute an effective Christian service.

The principles I have just mentioned are also applicable to the central government of Opus Dei. I do not govern alone. Decisions are taken by the General Council of Opus Dei which is in Rome, made up at present of people from fourteen countries. The General Council limits itself to setting down the basic guidelines for the apostolate of the Work the world over, leaving it to the directors in each country to put them into practice. The Women's Section is governed in the same way. Its Central Council is made up of women from twelve countries.

Mgr Escrivá, we would like to hear your opinion on the essential purpose of a university. In what sense do you feel that the teaching of religion is a part of university studies?

As university students you undoubtedly realise that a university must play a primary role in contributing to human progress. Since the problems facing mankind are multiple and complex (spiritual, cultural, social, financial etc.) university education must cover all these aspects.

A desire to work for the common good is not enough. The way to make this desire effective is to form competent men and women who can transmit to others the maturity which they themselves have achieved.

Religion is the greatest rebellion of men who do not want to live as beasts, who are not satisfied and will not rest until they reach and come to know their Creator. Thus, the study of religion is a fundamental need. A man who lacks religious formation is a man whose education is incomplete. That is why religion should be present in the universities, where it should be taught at the high, scholarly level of good theology. A university from which religion is absent is an incomplete university, it neglects a fundamental facet of human personality, which does not exclude but rather presupposes the other facets.

On the other hand, no one may violate the freedom of students' consciences. Religion has to be studied voluntarily, even though Christians know that, if they want to live their Faith well, they have a grave obligation to receive a sound religious training. A Christian needs doctrine so as to be able to live by it and to give witness of Christ with example and word.