Coming from as many as 40 different countries, the participants included around ninety bishops and some cardinals. They shared an experience of true fraternal communion, made all the more special by an audience with Pope Leo XIV on the 9th of September. Margaret Karram and Roberto Almada, President and Co-President of the Focolare Movement, were also present at certain points during the meeting. These meetings began in 1977 on the initiative of Bishop Klaus Hemmerle (1929–1994) of Aachen, together with Chiara Lubich. Since then, they have been held regularly at international, national and regional levels, and have been encouraged over the years by the Popes.
Different people, living and working together. Just like the human body, which is made up of different parts. And Chiara Lubich, in a Link-up in the year 2000 – 26 years ago – spoke precisely of this: of a “new unity”. Chiara tells us that a few days earlier she had met with many politicians from the Movement for Unity in Politics. In her address, she had explored the words of the Magnificat in depth, and the figure of Mary had emerged as the model of the politician par excellence. Chiara, in fact, saw in the Magnificat the first and most powerful chapter of Christian social teaching. Not merely a text of praise, but a programme for the realisation of a new society, based on justice and fraternity. A programme which, if lived out, leads us to bring about the revolution of love that draws its inspiration from the Gospel. So, also for us today, singing the Magnificat means a commitment to putting it into practice. And, as the Work of Mary, we are called to do this together: in a more conscious, more mature unity – in a ‘new unity’. Let’s listen.
… It is a new unity, which presents the Work of Mary to the world as being “one,” the Work of Mary as “one” not only in the sense that we normally intend, but – do you remember Saint Paul’s comparison? – the Work of Mary as “one” in the sense that the human body is one, even though it is made up of different parts, even though it has different internal organs. Although the Work of Mary is made up of many zones (in the way the human body has many parts – arms, legs, head, trunk, and so on) and although there are many internal structures (branches, centres, secretariats for the various dialogues, little towns, schools, etc.), it is not itself, in accordance with the plan of God, if it is not one, made one by the love poured out everywhere by the Holy Spirit, just as blood flows to every part of the human body. The Work of Mary is made one by keeping the presence of Jesus in our midst everywhere.
This new unity which is being asked of the Movement is possible if we base all our relationships on the life of the Trinity, from the Centre to the periphery. A life in conformity with that of the Holy Trinity in which, although there is an origin, the Father, and although the Son is completely turned towards him, the three divine Persons are nonetheless equal.
In this new unity no one will be the “object,” so to speak, of the others’ attention, almost as if each were able to go ahead only because they are supported by others. Instead, each one will be a responsible “subject,” capable of supporting all those entrusted to them. In this new unity, then, no one should allow themselves to be pulled along by others in the life of the Ideal, like a carriage in a train – as the Gen 4 would say – but rather each one should be pulling the others ahead, as an engine.
Also, in this unity, we will not be standing in front of those with particular responsibilities, waiting for them to tell us what to do; rather, we will stand alongside them so as to form together the presence of Mary in the Movement, and to set off – as a true army ready for battle – our revolution of love in the world.
What should we do so that this new unity may become a reality?
Only one thing: constantly generate the presence of Jesus among us everywhere in the Movement.
Not as an end in itself, but as a launching pad in order to love everyone and inflame the world with love, to sow true values in the world and make false ones fade away; to build up the kingdom of God; to enable Mary, through the Movement, to sing her Magnificat anew.
Take courage, then. Let’s not wait a single moment before giving life to Jesus among us, as Mary did within herself. We will see miracles! …
Chiara Lubich (da Convesazioni, Città Nuova, Roma 2019, pp 593/5)
From 18th-20th September, the Mariapolis Centre in Castel Gandolfo hosted the international EcoOne meeting on the theme “Identity, network, future”. Scientists, researchers and professionals from over twenty countries across five continents came together to discuss a crucial question: how can we take care of the planet without separating environmental issues from people’s lives?
The answer that emerged from the conference was clear: the current crisis is not solely ecological, but also social, cultural and human. For this reason it cannot be tackled exclusively through technological solutions or isolated conservation measures. Instead, we need to rebuild genuine relationships between people, communities and the environment.
The Foundations of Relational Sustainability
Professor Sergio Rondinara, lecturer in Epistemology, traced the origins of EcoOne back to an intuition of Chiara Lubich’s on 27th May 1999, rooted in her mystical experience of 1949. In that contemplation of the mystery of God, a new understanding of the order of creation also emerged, perceived as a deeply unified reality.
Brazilian sociologist Vera Araújo, who spoke online, explored the human vocation to care for creation with respect. On the scientific front, Stefania Papa, an ecologist at the University of Campania “Luigi Vanvitelli” and international coordinator of EcoOne, highlighted how contemporary biology goes beyond a fragmented view of nature: life is sustained through interdependence and cooperation which are fundamental principles of ecosystems.
This awareness gave rise to EcoOne’s proposal: to conceive the world as a network of relationships to be protected and regenerated. It is a perspective that places the quality of human relationships, everyday choices and how we view others at its centre.
The Latin American Contribution
e contribution of Latin American scholars and professionals was particularly significant. They enriched the debate with a critical and constructive perspective, capable of connecting ethical-theological reflection to the challenges of social and environmental justice.
Lucas Cerviño and Gabriel Ferrero argued that the current ecological crisis reflects a deeper anthropological fracture, generated by a model of domination over nature. As an alternative, they proposed a “cosmotheandric” and life-centred vision, in which God, humanity and the cosmos are intertwined in a web of reciprocity. In this perspective, human beings are not the owners of the world, but responsible custodians of creation. The concept of “relational sustainability” derives from this, understood as the practical process of building community and ecological bonds.
Climate Justice and Social Inclusion
The round table “Living on Earth within its limits” fostered a dialogue between the Global North and the Global South, highlighting how the environmental crisis and the social crisis are two facets of a single emergency.
The Brazilian oceanographer Edison Barbieri, a researcher at the Fisheries Institute, pointed out that the crucial issue is not just rising temperatures, but above all those who suffer most from the consequences of environmental degradation. This is why he stated that there can be no true sustainability without equity, nor can there be an effective ecological transition without social inclusion.
To move beyond the logic of accumulation and consumerism, the working group proposed the concept of “energy sufficiency” and lifestyles based on moderation and interdependence. Models such as Buen Vivir, inspired by ancestral Latin American cultures and the Economy of Communion were presented, both of which are oriented towards the regeneration of relationships, reciprocity and care for our common home.
Experiences from Nigeria and the Philippines also showed how environmental protection and local economic development can go hand in hand, contributing to greater climate and social justice.
A Culture of Encounter
One of the most prominent themes that emerged was the role of culture in an era marked by polarization and fragmentation. Neurobiologist Catherine Belzung, a professor at the University of Tours, stressed the need to start from real-life situations and encounters with people in order to understand them, respect them and value their contribution.
Further grounds for hope were provided by Luca Fiorani, a researcher at ENEA and a lecturer at the Sophia University Institute. His reflections highlighted how sustainability can be understood primarily as a relationship. Science itself shows, in fact, that relationship is not merely an ethical value, but one of the fundamental conditions for the organisation of life.
Relationship was the common thread running through the entire meeting: a philosophical, theological, social and ecological reality, but above all a concrete and lived one. The event gave rise to new partnerships and a renewed passion for an integral ecology capable of engaging young people, institutions, businesses and civil society. It became clear that no one can tackle a global crisis alone: we need increasingly robust networks and everyone’s contribution.
This is perhaps the challenge that EcoOne poses for the future: to transform the paradigm of relationship into a new way of inhabiting the Earth.
After years of working as a domestic worker in family homes, Maria took part in PROFOR, the Program for Strengthening New Inclusive Businesses of Communion.
That was when she was able to transform her life and dedicate herself to her true passion: baking.
Today, with a formally registered business and 100% of her income coming from her own enterprise, she teaches other women in her community how to bake cakes, so that they too can discover that they are capable of building a more dignified life.
Audio in the original language. Click on the bottom right-hand corner where it says ‘Watch on YouTube’, turn on the subtitles and select your preferred language.
Every year, around 12 million people visit Sungsimdang bakery in Daejeon, South Korea.
What draws all these people there?
Beyond its delicious cakes and breads, at Sungsimdang, customers, partners, and employees also experience a culture of communion that inspires social and environmental initiatives.
· 79.2 fewer tons of carbon emissions each year through the recycling of milk cartons
· Production in partnership with local farmers
· Collaboration with universities in the region.
A true local ecosystem connecting production, education, and culture.
“If we had not discovered the Economy of Communion, perhaps we would have remained simply a ‘good and successful bakery.’”
Audio in the original language. Activate subtitles and select the desired language.
