ReceNSIoNI SetD 1 (2007) 371 Much remains to be done to place Escrivá in historical context, both as regards factors that influenced him and his influence on the life of the Church. It would be interesting to explore, for instance, how Escrivá’s solutions to the various problems he faced in developing Opus Dei reflect and how they transcend the culture of the society in which he was raised and the education he received in the seminary and in law school. Much also remains to be studied about how the spirit which Escrivá transmitted to Opus Dei relates to the theological discussions of the first half of the twentieth century and about the influence that the spirit and practice of Opus Dei had on the Second Vatican Council’s teaching on the laity. Vázquez de Prada’s focus is strictly biographical. Escrivá’s person is, however, as the title The Founder of Opus Dei indicates, inextricably linked to Opus Dei. We find in Vazquéz de Prada an outline of Opus Dei’s growth and development after the end of World War II. It would be interesting, however, to learn more about that growth and concretely about Escrivá’s role, which shifted from direct personal involvement to inspiring and directing activities carried out by others, often in religious, social, and cultural environments of which he had little or no personal experience. With the passage of time future studies will need to examine in greater depth and detail the subjects which Vázquez de Prada considered too delicate to explore fully. His account of the campaigns of criticism against Opus Dei and its founder in the 1940s, for example, is much fuller than that given by any previous author (Vol. III, pp. 334-360), but at many points the reader has the sensation that only part of the story is being told, perhaps to avoid criticizing people who are still alive or who died only recently. This sensation is even stronger when we come to his account of hostility toward Escrivá and Opus Dei in certain ecclesiastical circles in the late 1960s and early 1970s. Speaking about this hostility to Opus Dei, Vazquéz de Prada, for example, raises the tantalizing issue of “how this net of suspicions and misunder- standings was being woven” but then gives no further information (Vol. III, p. 443, n. 99). None of these suggestions for further research should be read to take anything away from Vázquez de Prada’s monumental accomplishment. Those who follow after will long be indebted to his research and to the colossal effort involved in turning a vast mass of information into a coherent narrative. John F. Coverdale Ramón Herrando Prat de la Riba, Los años de seminario de Josemaría Escrivá en Zaragoza. El seminario de San Francisco de Paula, Madrid, Rialp, 2002, 451 pp. Abundan las obras de ficción basadas en el hallazgo de un documento largo tiempo oculto, encontrado por un autor afortunado que lo da a conocer. Cervantes mismo lo