It was a morning that marked a significant moment in the history of the Church. On 25th May 2026 in the Synod Hall in the Vatican, Pope Leo XIV presented his first encyclical Magnifica Humanitas, on safeguarding the human person in the time of Artificial Intelligence. It was the first time that a Pope was present in the Hall where his magisterial document was being presented to the public.
The encyclical was signed on 15th May, the 135th anniversary of the promulgation of the encyclical letter Rerum Novarum by Pope Leo XIII, who recognized in the industrial transformations of his time a profoundly human and social issue. This encyclical defends the human person in today’s time of Artificial Intelligence (AI) and calls for new urgent reflections on the role and future of technological progress.
After the interventions of experts and theologians, the Pontiff spoke. He focused on the “gravity of the moment” we are living through, which is a cause for concern in the Church which is called to “interpret new things in the light of the Gospel and the dignity of the person”. He explained that the document was born “from listening” to scientists and engineers who “work with sincere enthusiasm on technologies capable of alleviating immense suffering; listening to political leaders and public officials who have persistently sought just regulations; listening to parents and teachers deeply concerned about the future of the young generations”. He used strong words: โArtificial Intelligence must be disarmed. The expression is strong, I knowโ, Leo admitted, โbut it was chosen deliberately because this moment needs words capable of attracting attention, awakening consciences and indicating ways forward for humanity”.
The Pontiff recalled that for some time “the Church has worked in favour of nuclear disarmament, as a service to peace and to the dignity of the human family”. Likewise, “Artificial Intelligence today also needs to be disarmed, because like nuclear energy, it must be at the service of all and of the common good. (โฆ) Decisions about technology must never be separated from conscience and responsibility”. โBut when technology weakens our critical sense, it is peace itself that is at risk. Disarming, however, is not enough. We must build.โ Together.
The encyclical
“Magnifica Humanitas is the culmination of 10 yearโs work of the Holy See,” said Msgr. Paul Desmond Tighe, secretary of the Dicastery for Culture and Education during the press briefing. In 2016 a French priest began to study some topics related to communication and technology. “In San Francisco (USA) he met some experts who wanted to inform the Holy See about technological developments that could influence the future of the world, Tighe continued, โFor these scientists it was important to have the perspective of wise voices, so they sought collaboration with the Holy See”, leading to a synergy based on mutual listening
Christopher Olah, Co-founder of Anthropic (USA), one of the worldโs leading artificial intelligence companies, also spoke at the Vatican presentation: “We need an every larger part of the world, religious communities, civil society, scholars and governments, to do what His Holiness has done here: to take all this seriously, to carefully observe events as they unfold and help guide them in a better direction. Today is only the beginning of a long collaboration between those of us who are building this technology and those who can see what we ourselves cannot see from the inside”.
Divided into five chapters, plus an introduction and a conclusion, Magnifica Humanitas starts from a central thesis: technology is not an “antagonistic force with respect to humanity”, nor is it “in itself an evil”. The Pontiff affirms that “injustices do not arise only from the wrong choices made by individuals, but also from structures, mechanisms and from economic and cultural structures that produce inequality”. This also applies to new technologies.
Leo’s concern focuses on the power that when concentrated in a few hands, “tends to become opaque and to escape public control”, bringing with it the risk of distorted development “which generates new dependencies, exclusions, manipulations and inequalities”. Here attention is directed toward those who control platforms, infrastructures and digital data.
Pope Leo XIV reiterated once again that there is no such thing as a “just war”. He called for the use of Artificial Intelligence in warfare to be subjected to the strictest ethical constraints because “there is no algorithm that can make war morally acceptable”.
We need “a politics that does not abdicate its responsibility”. The truth must be expresses through an โecology of communication” opposed to fake news. The Pope indicated some elements: transparency in the content-selection algorithms, protection of personal data, serious journalism based on argument and verification, a new awareness in the “correct and critical” use of AI and the integration of knowledge.
In concluding the letter, the Pontiff invited the faithful to inhabit new technologies in the light of the Gospel, following “a sober and demanding path of Christian life”, so that even in the time of AI everyone can give witness to “the beauty of a magnificent humanity inhabited by God”.
Lorenzo Russo Photo: ยฉ Vatican Media
Click here for the full text of Pope Leo XIV’s encyclical Magnifica Humanitas
A full lecture hall, attentive, almost suspended in silence. This was the atmosphere in the Paul VI Hall of the Pontifical Lateran University (Rome, Italy) on Friday 22nd May, when Chiara Lubich’s Paradise โ49 was presented to the public for the first time.
It wasn’t simply a book launch. The widespread impression, heard in the corridors and in conversations among those present, was that this was a historical moment: for the first time, a text kept mostly private until now, was being openly offered to ecclesial and cultural debate, in a hall filled to capacity.
Welcoming those present, Anna Maria Rossi, speaking on behalf of the Chiara Lubich Centre โ promoter of the series of Works by Chiara Lubich โ immediately clarified the meaning of the event, recalling the extensive editorial process that led to the publication of the volume. “It is not an isolated text โ she explained โ but part of a broader journey, which tells the story of the emergence of a charism in the Church”.
The contents were introduced by speakers from different ecclesial and academic backgrounds. Alessandro Clemenzia, Dean of the Theological Faculty of Central Italy and an expert in Chiara Lubich’s spirituality, offered an important key to the bookโs interpretation: “It is not a question of understanding what Chiara wrote, but what God wishes to say about himself through this experience”. A perspective that helped reveal the depth of the text without reducing it to a simple document.
Stefan Tobler, a Swiss evangelical theologian also involved in the reflection on the Charism of Unity, drew attention to the figure of the author: a woman who, through these pages, โoffers the most intimate aspects of her relationship with Godโ sharing her experience in an authentic way.
Particularly anticipated was the contribution of Angela Ales Bello, philosopher and phenomenology expert, the only speaker external to the Focolare Movement. She clearly pointed out that mysticism is not something “strange” or esoteric, but “an illumination of reality lived in faith”. She also highlighted an original feature of Paradise โ49: an experience that involves not only the person, but also the community, almost a “we” that becomes a subject.
Brendan Leahy, Bishop of Limerick (Ireland) and, like Clemenzia and Tobler, also a member of the interdisciplinary study centre of the Focolare Movement known as the โAbba Schoolโ, intervened remotely. He highlighted the ecclesial significance of the text. Paradise โ49, he said, is not a systematic treatise, but can “inspire new perspectives” and help us understand the Church as a living and relational communion.
Throughout the meeting, alongside the great enthusiasm, there was also a certain caution: how can such an intense text be received without simplifying or misunderstanding it? The answer emerged several times, almost like a guiding thread: Paradise โ49 cannot be understood only by reading it but by letting oneself become involved in it.
Perhaps this was the deepest meaning of the day. With this publication, the Focolare Movement has taken a step towards greater openness: what was born as a lived experience is now being offered to everyone, not as an object to be analyzed, but as a proposal for life.
By Joachim Schwind Originally published on Citta Nuova Photo: ยฉ Carlos Mana-CSC audiovisivi
โLet us give thanks together to the Lord for the great spiritual family that has been born from the charism of Chiara Lubich.โ These were the words of Pope Leo XIV to the participants at the General Assembly of the Work of Mary โ Focolare Movement, on the 21st of March 2026. As the Pope recalls, Chiara Lubich is widely known for her work as a foundress as well as for her โspirituality of communionโ, thanks in part to her numerous publications. Less well known is the mystical experience that lies at the origin of her Movement and from which she has constantly drawn inspiration. The publication of Paradise ’49 is part of the extensive publishing project of her “Works”. This is being undertaken by the Chiara Lubich Centre and published by Cittร Nuova, and it is the sixth volume in the series. This book now lifts a veil that had previously been kept reserved, which was the understandable wish of the Author herself. It was over that intense contemplative period that stretched from the 16th of July 1949 to the end of 1951, and it is known precisely as “Paradise ’49”.
Before focusing on the book, let us take a look at the event itself, of which the book is a narrative. On the 16th of July 1949, after attending Mass, Chiara wanted to turn to Jesus and call him by name, but she could not. What she had just experienced had transformed her into Jesus; she could not therefore call herself, and from her lips came the words that Jesus used in his prayer: โAbba, Fatherโ. Later, she wrote: โI seemed to understand that the one who had put upon my lips the word โFatherโ was the Holy Spirit.โ It is not merely a word, it is reality: โin that moment I found myself within the bosom of the Father. โฆ I had, therefore, entered into the Bosom of the Father, which appeared to the eyes of my soul (but it was as if I saw it with my physical eyes) as an abyss that was immense, cosmic. And it was all gold and flames above, below, to the right and to the left.โ From the very first moment, the event takes on mystical overtones, comparable to similar experiences lived by other mystics. Yet it also reveals a distinctive feature, stemming above all from its unitive, โcollectiveโ, ecclesial dimension.
Before attending Mass, Chiara had made a โpact of unityโ with Igino Giordani, a well-known writer, Member of Parliament and father of a family. Together they had asked that it be Jesus, who came through the Eucharist in one of them, to โbring aboutโ unity with Jesus in the other, both of them totally open and receptive to his action, as into an โempty chaliceโ. And that is what happened: upon her and upon him, having become an โemptiness of loveโ, only Jesus came and remained. The two had become one Christ. It was a repetition of the Apostle Paulโs experience: โIt is no longer I who live, but it is Christ who lives in meโ (Galatians 2:20): the two souls had become one soul, that of Christ. It is this one soul that entered the bosom of the Father. The mystical experience that took place did not concern just one person but, first two, then an entire group to whom Chiara communicates what she is experiencing, constantly involving new people in the same experience: โI had the impression of seeing in the Bosom of the Father a small company: it was us.โ In the bosom of the Father, life is lived as a single Soul (the capital letter is a constant feature of Chiaraโs narrative).
Highlights from the presentation at the Pontifical Lateran University
When, shortly afterwards, the phenomenon of the โmystical marriageโ occursโcommon to many mysticsโit is no longer one person who is โmarriedโ, but the entire group that has become a single Soul. From that moment begins what Chiara calls โtravelling Paradiseโ, a sort of honeymoon in which the Spouse shows her the realities of Heaven that now belong to her as well. And here we venture into the contents of what she calls โlightsโ, โrevelationsโ, โunderstandingsโ, the experience and insight of the Revelation, of such intensity that she becomes identified with what she โseesโ, almost as if she were coming to know the mysteries of the faith from within. These are insights regarding the Movement that is coming into being, guidelines for a pedagogy of the spirituality of communion, indications that translate into prayer and daily life: โon earth, as it is in Heavenโ.
The text is not easy to read, both because of its mystical languageโfilled with paradoxes, metaphors and contradictionsโand, above all, because of the richness of its content. The Author composed this work over a long period of years, practically until the end of her life, selecting and organizing the papers from that period of enlightenment. We are faced with a variety of literary genres: letters, intimate pages in the style of a spiritual diary, notes in preparation for talks, newspaper articles and commentaries on the โWord of Lifeโ, autobiographical and speculative reflections, and even a fable. However, although varied, the experience unfolds as if along a golden thread that follows a divine pedagogy, โa revelation of mysteries as light and sweet as Paradise, as logical and progressive as lifeโ. The publication reproduces the complete text, just as she wished to present it, with her own comments added during the slow process of rereading.
The speakers at the presentation: Alessandro Clemenzia, Dean of the Faculty of Theology of Central Italy; Angela Ales Bello, Professor Emerita of Contemporary Philosophy โ Pontifical Lateran University; Stefan Tobler, theologian and Director of the Institute for Ecumenical Research at the โLucian Blagaโ University of Sibiu (Romania); Brendan Leahy, theologian and Bishop of Limerick (Ireland)
There are two introductions, one of a historical nature, by Alba Sgariglia[1], which traces the history and complex composition of the text, and the other of a theological nature, by Piero Coda[2], which highlights the nature of the experience and how it fits into the historical journey of the Church, whilst also revealing its novelty. The book is enriched by a glossary, bibliography, and scriptural and subject indexes.
This is a fundamental text for understanding the charism of Chiara Lubich, which extends beyond her Movement. It is a work destined to form part of the Churchโs mystical and doctrinal heritage, capable of speaking to every person, โa legacy to be shared and brought to fruitionโ, as Piero Coda writes.
How should one read this book? โAll these papers I have written,โ the Author noted as early as the 25th of July 1949, โare worth nothing if the soul who reads them does not love, is not in God. They have value if it is God who reads them in that soul.โ It is a fundamental principle for understanding any work: to place oneself on its same level. To understand Paradise ’49 properly, it is essential to listen sincerely to the experience of its Author and almost to enter with her into that โParadiseโ to which the book bears witness. Chiara Lubich was convinced of this. When, on the 22nd of November 2003, she began reading her work again, together with a small circle of scholars whom she had gathered around her, called the โAbba Schoolโ, she noted in her text: โThis time we are reading it with the aim of converting ourselves, translating it into life. We must ensure that the Abba School becomes Paradise. In fact, only in this way can the contents of these volumes be understoodโฆ.โ
Fabio Ciardi, OMI Photo: ยฉ Carlos Mana – CSC Audiovisivi
[1] Alba Sgariglia is the director of the Chiara Lubich Centre, a researcher at the Focolare Movementโs Centre for Studies, and a member of the Abbร School in the field of theology and Mariology.
[2] Piero Coda is Secretary General of the International Theological Commission and a professor of Trinitarian Ontology at the โSophiaโ University Institute. He was a former President of the Italian Theological Association from 2004 to 2011.
The European Quarter in Brussels is a maze of offices, headquarters and agencies operating in the European Union, whose acronyms sometimes seem like tongue-twisters. Officials and executives, with a serious and professional air, wander around its streets. Walking through them, you hear different languages and encounter unusual customs. Yet, this variety does not give an impression of confusion, because everything is supported by a great sense of order. This calmness was briefly interrupted from 11th-13th May, when a group of about 100 enthusiastic young people moved through the institutions of the European Union, bringing their commitment and passion into it. They were not a school group on a field trip, far from it! They were the young people of Together for Europe, prepared and inspired, who experience Europe not as a goal to be achieved, but as their secure starting point for engaging with the whole world.
With them were several MEPs and other public figures: Andrea Wechsler, Antonella Sberna, Leoluca Orlando, Eduard Heger, Jeff Fountain, Giuseppe Lupo, Miriam Lexmann, Gerhard Pross and Nicole Grochowin. These are distinguished names: should we mention the nations to which they belong? Maybe there’s no need: they were Europeans – adding that they were Italians, Slovaks, Germans, Dutch, Austrians and so on, does little to explain the reasons that led them to meet with young people.
These reasons stem from the current crisis situation, in which it seems there is no longer room for unity between peoples and nations. No one can guarantee peace anymore. In such a context, Together for Europe wanted to show that unity is not an option, but rather the very thread running through the historical development of the peoples of Europe. And if today that thread seems buried under the rubble of ongoing conflicts, Together for Europe sets itself the task of bringing it back to light, offering its experience of collaboration among Christians as a way to rebuild the European structure on the foundations of unity. All together: members of different Churches, citizens of different countries and, above all, people of different generations. Young people, adults and the elderly all inhabit this fractured present and only by coming together can its contradictions be resolved. The challenge, therefore, is also intergenerational. This is why the young people of Together for Europe wanted to present an “Intergenerational Pact” to the MEPs and personalities, in which they set out their shared commitment to work for a Europe that is a kiln of peace and solidarity.
Where did the 100 young participants come from? As well as Europeans (here too, it matters little that they were Finnish, Swedish, Dutch, German, Belgian, Scottish, Slovak, Austrian, Hungarian, Romanian and Italian) there were Americans, Colombians, South Africans, Chinese, Canadians, Brazilians and Mexicans. Because Europe does not exist for itself alone, since its vocation is to unfold on a global level, offering its heritage of values shaped by Christianity, lived through ecumenical dialogue and amplified by the clear-sighted projects of the young people of Together for Europe.
My name is Sarra Marta Lupฤศteanu, I am nineteen years old and I was born in Trent (Italy).Every time I say this sentence I realize how much my story weaves together places, cultures and beliefs that often do not meet easily.I am an Italian-Romanian girl and above all I am Orthodox, daughter of Father Ioan, priest of the Romanian church here in the city, and of Presbytera Delia Rodica. Our church is located in Via San Marco, in the heart of the historic center: a small Romanian world nestled between the Castle of Buonconsiglio, streets and houses that tell of centuries of Trentine Catholicism.
Growing up here has meant living naturally with the awareness of being a minority. Not a closed or isolated minority, but a different presence, which often requires explanation. When my classmates asked me why at Easter we follow a different calendar or why there are so many icons in our church, I understood that my daily life and theirs did not completely coincide. Yet, I have never felt divided: Catholics and Orthodox believe in the same God, only with different traditions, rites and sensitivities. This is the source of a reflection that stays in my heart: we need dialogue between communities but also good will, because understanding does not come by itself, we must want it.
I study Philosophy at the University of Trento and this choice has increased my ability to observe and understand what I experience. Entering a university environment, where identities mix and sometimes clash, made me reflect even more on what it means to belong to a denomination perceived as “other” compared to that of the majority.
Castillo del Buen ConsejoChiesa di San Marco
Sometimes I feel as if I am walking on a bridge: on one side, my Orthodox community, with its roots, its songs and traditions that I have absorbed since childhood; on the other, the Trentino society in which I was born, studied and grew up and which, for the last two years, has become my official homeland after obtaining Italian citizenship. I speak Romanian, I know the traditions of my country of origin and my family has taught me to preserve them, but I am also a girl deeply connected to Trent, to its rhythms and its customs. When I enter our church in Via San Marco I feel enveloped by a familiarity that no other place gives me: the golden icons, the voices of the choir during the Liturgy, the community that greets my father calling him “Pฤrinte“. Yet, this difference never made me feel like a stranger. On the contrary, it taught me to look at the world from multiple points of view. In a city with a strong Catholic tradition, the presence of other Christian denominations shows that faith can be plural without losing its truth.
Today, as a young girl building her own future, I know that my identity comes from the meeting of two dimensions, it is a lens through which I read myself and the world. It is the awareness that roots do not prevent you from growing elsewhere. I am a “bridge” and now I am no longer afraid of being suspended: it is right there, between two shores, that I have learned to dwell. And in this space I have discovered my most authentic freedom: to be able to carry both worlds with me without having to choose, allowing them to dialogue, complete one another and make me whole: rooted and still journeying, with my heart open to the future.
by Sarra Marta Lupฤศteanu Article published in the magazine of the Parishes of Saints Peter and Paul and St. Martin in Trent December 2025 Foto: Chiesa romena di Trento – e Magda Ehlers by Pexels
