Jul 13, 2023 | Non categorizzato
An interview with the author on his latest literary work – a book designed to give hope, to keep faith in the charism of unity. Some questions to the co-president of the Focolare Movement on his latest book, published by Citta Nuova, entitled ‘Dynamic Fidelity’. Jesús, let’s start with the title ‘Dynamic Fidelity’. I wanted to use the expression that Pope Francis used when he addressed participants at the Focolare Assembly in 2021. There he spoke of dynamic fidelity. In my opinion it is a very close thought to the concept of creative fidelity, with the advantage that ‘dynamic’ refers to the Greek concept dynamis, which means ‘force of movement’. Therefore, dynamic fidelity is fidelity in motion, which is not static, and this is very dear to Pope Francis. When he spoke to us on other occasions he emphasised that movements must be precisely ‘movement’. So it seemed to me that this title was closer to the reality that we are living today…. The book is divided into chapters. The first is ‘Taking the pulse of the times’. What perspectives does Chiara Lubich’s charism of unity have for today? How can we update the identity and history of the charism? 
It seems to me that Chiara Lubich’s charism of unity is always topical. Regarding synodality, Pope Francis is insisting that we rediscover how we are the people of God on a journey, where we all play a lead role. Synod means ‘walking together’. He wants a Church where everyone gives their best as an integral part of the people of God, the body of Christ. Here, I think Chiara Lubich’s charism of unity can bring a lot in this sense, with her spirituality of communion, the spirituality of unity. On the other hand, today there are so many conflicts, wars, massive polarisation everywhere – in the political, moral, social spheres – and perhaps like never before we are witnessing almost irreconcilable contrasts. I believe that here too the charism of unity can contribute a great deal with the dialogue it weaves. So today the charism of unity must be modernised, rediscover its true identity, going back to the essentials, to the founding core of the charism. This modernisation requires implementing two moments, not in a chronological sense, but in a profound sense. On the one hand is listening to the signs of the times, the questions of the world, of contemporary society. On the other, going deep, fishing out all those resources that the charism has, some of which have not even been expressed. I really like this concept of expressing the unexpressed that is within us. This is how identity is updated in a dynamic fidelity. Together with the process of purifying our memory that we are going through in this post-foundational phase, I think we are ready to take this step. Modernising a charism is achieved with everyone’s contribution and a change of mentality and mindset. Besides invoking the help of the Holy Spirit, what can we do to implement this? Without a doubt, the help of the Holy Spirit is fundamental because we are in the context of a work of God. But to modernise the charism requires intelligence – not in the academic sense, but more in the sense of wisdom. It takes talent and skill to listen to the cry of humanity. What is said in the document of the General Assembly of 2021 is important: today the demands of humanity that we must listen to are the cries of Jesus Forsaken. So in addition to the Holy Spirit, we need the intelligence of the charism and the wisdom that comes from life. This is not a desk exercise, an academic exercise. One can grasp the cry of the forsaken Jesus when one is in contact with the suffering of our contemporaries. What is the ‘theology of the ideal of unity’? Why is it important for fidelity to the charism? Chiara Lubich herself said that theology would be important for the future of the Focolare Movement and the charism. This means deepening the charism of unity in the light of revelation, from where it sprang, and of theological research. It is an exercise in the intelligence of the charism that is fundamental, otherwise it is not incarnated and above all it is not universalised. Without a theology of the ideal, the charism remains within the Movement. With a theology of the ideal of unity, the charism can also go outside, as well as finding a solid foundation. The theology of the Ideal of unity helps to understand it well so that it can be passed on to future generations. Life and witness always go first, but this work is also decisive. The theology of the ideal of unity prevents possible deviations. The original kerygma, encapsulated in the Gospels, needed the arduous work of the Church Fathers, great theologians, to be saved in its integrity. Doesn’t modernisation risk causing the charism to lose its identity? Quite the contrary. It is precisely not modernising that makes the charism lose its identity, because the identity of a charism is always dynamic and creative. It is always about being the same without ever being the same. This is what I have tried to express. Being static makes a charism lose its identity because it makes it lose its connection with reality. For me this is very clear: constant updating is needed for the charism to maintain its identity. And Chiara did this throughout her life. The second chapter, ‘The house of self-knowledge’, takes its cue from a letter by Catherine of Siena. Here we discover our limitations, failures, self-consciousness, the face of Jesus Forsaken. What can we do to pass the ‘test of self-knowledge’? The second chapter is fundamental in this phase we are living through, in which we have had to come to terms with our faults, our errors in incarnating the charism. What can we do to pass the test? We must live it to the full, because it is a matter of recognising that we are not up to the charism. None of us are up to the charism. This does not give rise to a sense of dismay, but rather a new trust in God, in the Holy Spirit, the author of the charism. So the test of self-knowledge is overcome by accepting the humiliation of not being up to it and placing all our trust in God. The third chapter is ‘Discernment in the light of the charism of unity’. The pope asks us to become artisans of community discernment. How should we proceed? And above all, is Chiara Lubich’s charism of unity a charism in discernment? For Pope Francis, discernment and synodality go hand in hand, both individual and communal. It is a very delicate process, because it requires intelligence, but above all listening to the Holy Spirit. Discernment asks everything of us and everything of God. And this is not simple; it is not an exercise in consensus. It is going deep in seeking God’s will at all times. I believe that the typical dynamism of the charism of unity, which we call Jesus in the midst, that is to merit the presence of Jesus among us, is an exercise in discernment. Chiara Lubich explained it quite well: to merit this presence it takes complete detachment from ourselves, listening to the Holy Spirit. It takes mutual love. Chiara herself developed the idea of trinitarian relationships, which transform community discernment into ‘trinitarian discernment’. When we aim to have Jesus in our midst, we have a trinitarian experience, with all the weaknesses, the frailties of our humanity, physicality, psychology. But we do it, and that is where discernment happens. We can read this practice of trinitarian relationships in the light of Pope Francis’ great idea of discernment and synodality. In the book you talk about two deviations: ‘the seizure of the One’ and ‘the dissolution of the One’. What are they and how can we avoid them? These temptations are really two deviations from the spirituality of unity. In the first it happens that someone takes over the mission of the community and even the mission of each person. There is someone who centralises everything, who without realising it takes the place of the Holy Spirit in the dynamic of unity. In this case the ‘we’ is seized, which is necessary for each one to flourish and make their contribution. This is where abuses of authority, abuses of conscience, and spiritual abuses occur, and it is therefore a strong risk. In the dissolution of the One the opposite happens; the spirit of communion is lost. An exaggerated individualism prevails. If someone takes over the ‘we’ beforehand, it disappears and everyone’s individualism takes over. Community life becomes an organisation where everyone seeks their own space, their own personal fulfilment. Here too the Holy Spirit, who is the dynamism of Christian life, disappears. How to avoid these? We need a moment of self-awareness: understand the mistakes made. At the same time, we need to return to living the Gospel and an authentic life of unity. Above all, I think with humility, the ability to decentralise, love for each other, and continually thinking that the person is an absolute that cannot be annulled in any way. So I think the solution is more love, truth, transparency and concrete giving of ourselves in the life of unity, the life of communion. Unity is a gift of the spirit – no one can seize it with their power or dissolve it with their individualism. Unity is an experience of God that takes all of us. Let us realise this. Finally, what can we do to ensure that all these topics in the book do not remain the best of intentions? I think it would be useful to talk about it in the community, have moments when we read certain passages, retreats, and examine our lives in the light of these suggestions. The book is meant to give hope, to keep faith intact in the charism of unity, and if it has been lost, to recover it. I hope that by sharing experiences we can restore authentic life there where it no longer exists, because in so many places life flourishes, it generates, and there are so many beautiful things.
Lorenzo Russo
Jul 12, 2023 | Non categorizzato
A theological seminar on the theme “Participate/Preside/Decide – sacramental root and communal dynamic in the journey of the people of God on mission” was held on Saturday 24th June 2023 in Loppiano (Incisa Valdarno, Florence, Italy). Over thirty academics responded to the invitation of the Evangelii Gaudium Centre (CEG) of the Sophia University Institute, to develop a proposal to revise canon law in order to rebalance, as urged by the working document (Instrumentum laboris) of the XIV Assembly of the Synod of Bishops, the “relationship between the principle of authority, which is strongly affirmed in the current legislation, and the principle of participation”. Pope Francis assures us “not all discussions of doctrinal, moral or pastoral issues need to be settled by interventions of the magisterium” (Amoris Laetizia, no. 3). It is therefore crucial to listen to the sensus fidelium of the entire People of God (clergy and faithful) with all its variety of cultures. In this way, the dialogue between theology and law is motivated by a sincere process of inculturation without which there is a real risk of laying the foundations for a practical non-observance of the general principles enunciated by the Church. Prof. Vincenzo Di Pilato, academic coordinator of the CEG commented, “The point is precisely this: how to make the active participation of all the faithful within our synodal assemblies effective? Will it just be advisory? Or will it also be deliberative? Will this mean reaching a negotiation for a juridical “concession” or “recognizing” the decision-making capacity of the collective subject of ecclesial action as it emerges from the ecclesiology of Vatican II and the post-conciliar magisterium? And therefore, will it be necessary to update the Code of Canon Law?” In his initial greeting to the participants, Card. Mario Grech, Secretary General of the Synod, highlighted how the synodal journey is entering a new phase: it is called to become a generative dynamic and not simply one of many events. We cannot listen to the Holy Spirit without listening to the holy people of God in that “reciprocity” that constitutes it as the “Body of Christ”. In this communal bond, the particular methodology of conversation in the Spirit, well described on the occasion of the presentation of the Instrumentum laboris, takes shape. Hence the need, referred to several times by Card. Grech, to better articulate the principle of restitution. In other words, this means that the unity of the synodal process is guaranteed by the fact that it returns to where it started, to the local Churches, and this is an important moment of the “recognition” of what has matured in listening to what the Spirit is saying to the Church today. The synodal journey seems to stand, therefore, as a significant moment in ecclesial life, capable of stimulating and activating the creative impetus and evangelical proclamation that comes from the rediscovery of the relationship with God that innervates the relationship between believers, and also as a sign for a cultural context in which it houses a silent cry of fraternity in the search for the common good. If in Prof. Severino Dianich’s report “The problems of synodality between ecclesiology and canon law” the recovery of the Pauline ecclesiology of the being-body of Christ and the enhancement of the dynamic co-essentiality of hierarchical and charismatic gifts emerged, for Prof. Alphonse Borras, this turning point requires a canonical clarification, which outlines a flexible procedural practice, capable of accompanying decision-making and participation processes through the various bodies already envisaged (episcopal council, presbytery, diocesan and parish pastoral programmes …). Cardinal Francesco Coccopalmerio, former president of the Pontifical Council for Legislative Texts, seemed to agree with this line in his speech, “Ecclesial Synodality: is a rapid transition from the consultative to the deliberative conceivable?”. In his opinion it is possible to find in canon law a clear definition of synodality, understood as “communion of clergy and faithful in carrying out the activity of recognizing what is the good of the Church and in the ability to decide how to implement such an identified good”. At the end of the seminar, many participants expressed the wish to see the speeches of the seminar published. The CEG is working to do this by September as a further contribution to the upcoming Synod.
Antonio Bergamo
Jun 27, 2023 | Non categorizzato
The level reached by artificial intelligence poses new ethical questions: how can technological development be progressed on a human scale? A Call to Action for developers and innovators in the digital world. A horizon that concerns us all. June 2023, Sophia University Institute: on the screen of the Aula Magna a digital hostess elegantly opens the seminar “Towards a Digital Oath”. We are crossing a threshold: the preparation began a long time ago, but the acceleration of recent times says something new. 
Promoted by a platform of protagonists: the Sophia Global Studies Research Centre, the Political Movement for Unity, NetOne, New Humanity and Digital Oath, the aim of the seminar is to address the pressing issues of the digital world according to different perspectives: philosophical, technological, ethical, social and political, leading up to a discussion about the proposal of an “oath”, that for professionals in the digital world would be equivalent to the Hippocratic Oath for doctors. Where does this idea come from? What are the goals? The technological world tends to change rapidly, faster than our ability to adapt. The complexity of the machines and systems that structure reality affects not only the way we live, but also the way we see the world and think about the future. The level reached by “AI – artificial intelligence”, alongside enthusiasm for its operational capabilities, presents a general concern about the new possibilities being opened up by these systems and the effects that can result from their malicious use. The recent spread of ChatGPT (November 2022) and all its spin-offs has brought AI massively closer to our daily lives, giving rise to new questions of meaning related to the understanding of what is human and what is not. In the world panorama, the evolution of these devices has produced a kind of disorientation, not only because their use appears within the reach of everyone, but above all because they 
demonstrate that they do something that was previously the prerogative of human beings, with quantitatively superior capacities. The fact that we are faced with systems that are not “intelligent” in the human sense of the term and that manage their knowledge base through statistical calculations does not change the final result: the feeling of no longer being the authors of fundamental choices, of being challenged by machines that are less like “tools” and more like “colleagues”. The “Towards a Digital Oath” seminar added an important theme to these issues which is that questioning the ethics of technologies means questioning what is human. Many people consider technological development as the human activity that characterizes us most. Digital technologies, and in particular AI, are those that most accurately reflect our way of being and of understanding our existence. The crises of the last century (of values, environmental, social and political) are closely related to them and indicate that technological development must be accompanied by an equally determined educational commitment, so that every form of progress can be guided by a deeper ethical awareness. The “oath” for the digital world goes precisely in this direction. The programme of the first days of June convened a range of experts (link to the programme). After an initial broad overview of today’s digital technologies, the discussion explored the risks and regulations related to their use in Italy, the EU, the US, Brazil and China, intertwining technological solutions with political issues, philosophical reflections and social phenomena. Fadi Chehadé, former CEO of ICANN (Internet Corporation for Assigned Names and Numbers), promoter of the “oath” for an ethics of the digital world and visiting professor at the Sophia Institute, said, “We need to make a concrete and universally shared commitment to which developers, technicians and users of digital technologies can adhere and firmly anchor their work on a human centred approach”. Fadi Chehadé has been involved in this project since November 2019, when the first group met in Trent (Italy) to shape the project. Subsequently, the group involved scholars in various countries and participated in the UN-sponsored public consultation for the Global Digital Compact 2024. The purpose of the Digital Oath is precise: to suggest guidelines and ethically motivate developers and innovators of the digital world to put the dignity and quality of life of people and communities, the sense of human existence and respect for fundamental rights and the environment, at the centre. The proposal to “translate” the Hippocratic Oath for the digital world has already emerged in various international studies, which underline the urgency of the issue and the responsibility of those who create and manage digital services and administer data. It includes not only the new neural networks but also social networks and cryptocurrencies. Our work adds to that of other networks: now we need to join forces to establish a coalition between universities, the private sector and organizations committed to writing a code of ethics, a self-regulatory protocol that can benefit people, society and the environment. There is an initial wording of the oath on the new Digital Oath website and it is attracting support; suggestions and changes to the text are welcome and it will be progressively developed. The recordings and documents of the Seminar will soon be available on the website. The road is certainly uphill but there are many of us on the journey: it is a horizon that concerns us all.
Andrea Galluzzi
Jun 23, 2023 | Non categorizzato
The Joint International Commission for Theological Dialogue between the Catholic Church and the Orthodox Church held its fifteenth plenary session from 1st-7th June 2023 in Alexandria, Egypt. It was hosted by the Greek Orthodox Patriarchate of Alexandria and All Africa. Agreement was reached on a new document entitled “Synodality and Primacy in the Second Millennium and Today”. We interviewed theologian Piero Coda, who attended the meeting. Fr. Coda, can you tell us how it went, who took part and what was the main objective? It was the 15th plenary session of the “Joint International Commission for Theological Dialogue between the Catholic Church and the Orthodox Church” which was held in Alexandria, Egypt, under the chairmanship of Metropolitan Job of Pisidia (Ecumenical Patriarchate of Constantinople) and Cardinal Kurt Koch (Dicastery for the Promotion of Christian Unity), with the cordial hospitality of Patriarch Theodoros II of Alexandria. It was a question of completing the stage of dialogue inaugurated by the document of Ravenna (2007). After developing the theological framework shared by Orthodox and Catholics about the interdependence of synodality and primacy in the life of the Church, it provided an historical examination of the situation experienced in the first millennium, proposed by the document of Chieti (2016) and reached a description of the situation experienced in the second millennium, which was the object of the document approved in Alexandria. Due to the well-known vicissitudes which torment the Orthodox world, the Patriarchate of Russia left the work of the Commission. There were no representatives of the Patriarchates of Antioch, Bulgaria and Serbia at the meeting in Alexandria, while the remaining 10 delegations of the other Patriarchates (Constantinople, Alexandria, Jerusalem, Romania, Georgia) and the autocephalous Churches (Cyprus, Greece, Poland, Albania, the Czech Republic and Slovakia) were present. In what terms is it possible to speak of Synodality in the ecumenical sense and what considerations emerged also taking the past into account? The theme is illustrated in the Introduction: “The present document considers the troubled history of the second millennium (…) It strives to give as far as possible a common reading of that history, and it gives Orthodox and Roman Catholics a welcome opportunity to explain themselves to one another at various points along the way, so as to further the mutual understanding and trust that are essential prerequisites for reconciliation at the start of the third millennium.” The result is a clearer and more shared understanding of the reasons that have led, not infrequently for reasons of a historical-political rather than theological nature, to encourage a distance that has not only prevented attempts at reconciliation made over the centuries from coming to fruition, but has exacerbated the polemical interpretation of the other party and the apologetic stiffening of its position. The enhancement of openness to a new situation marked by the rapprochement that occurred in the twentieth century must be noted: it favours a more pertinent assessment of the actual meaning and theological weight of what still prevents full and visible unity. What are the future prospects? The document emphasizes that the “return to the sources” of the faith and the strategy of the dialogue of charity between the “sister Churches” promoted, in the wake of Vatican II, by Paul VI and Patriarch Athenagoras, are significant. The Catholic Church’s commitment today, tenaciously desired by Pope Francis, to rediscover and reactivate the principle of synodality also stimulates hope. What lies ahead? The document states that, “The Church is not properly understood as a pyramid, with a primate governing from the top, but neither is it properly understood as a federation of self-sufficient Churches. Our historical study of synodality and primacy in the second millennium has shown the inadequacy of both of these views. Similarly, it is clear that for Roman Catholics synodality is not merely consultative, and for Orthodox primacy is not merely honorific”. Therefore, the interdependence between synodality and primacy, this was the firm point which was achieved, “is a fundamental principle in the life of the Church. It is intrinsically related to the service of the unity of the Church at the local, regional and universal levels. However, principles must be applied in specific historical settings (…) What is required in new circumstances is a new and proper application of the same governing principle.” This perspective paves the way for the continuation of the journey and the opening of a new phase.
Carlos Mana e Maria Grazia Berretta (photo: ©Dicastero per la promozione dell’Unità dei cristiani)
Jun 16, 2023 | Non categorizzato
Letting God dwell in us: this is the starting point to safeguard and give joyful witness of the inestimable value of unity and peace, in charity and truth; to enrich ourselves and be seeds of goodness and brotherhood for the world. Without measuring hatred I live in a Ukrainian town on the border with Slovakia. We are not being bombed but we experience the terrible consequences of the war: displaced people with all their needs, the demand for torches and candles, medicines, blankets… A great darkness has descended on our land. News about people who betray others, of those who get rich in these terrible situations, of those who exploit others are the order of the day: when it triumphs, evil has no rules, no limits. But in spite of everything, something else happens: the people here feel involved in the pain of others and look for solutions. The need for warmth, protection and solidarity has returned to families. I witness this paradox of a war of evil and of the triumph of good. We tell the story of Chiara Lubich and her first followers: they too began during a war and they did not measure hatred, but turned on good and then spread everywhere. The forces of evil will not prevail. Our gratitude is a true prayer that rises to heaven like a song of praise to the God who is Love. (S.P. – Ukraine) A chain of love In the waiting room of my shop, the customers usually exchange news and since I hadn’t seen Mrs. Adele, an elderly woman who sometimes came to us, for a long time, I asked one of them for her news. So I learned that Adele was seriously ill and, driven by the desire to see her again, one day I decided to visit her. I found Mrs. Adele, alone and without relatives, completely abandoned. I immediately I circulated a request for help, looking for someone who could keep her company. Three clients responded immediately. A kind of competition started until one of their sons worked hard to get her admitted to a home that provided assistance and care. I too volunteered to give my services as a hairdresser, not only for Adele but for anyone. Adele’s story has shown me that it is enough to begin with concrete acts of charity; the chain of love then unfolds quickly and effectively. (F.D.R. – Italy) A School of Solidarity In the desert, outside the city of Egypt where I live, there are 1000 people with leprosy. Until a few years ago no one knew about this colony. We went to check the situation and found that they lacked everything. No doctors visited them. We contacted Carita and we opened our group to other young Christians and Muslims with whom we go there on our days off work. Two of us are medical students and are in charge of medical care, so they brushed up on the methods of treatment for leprosy. Others gave their time to paint the houses and make them more comfortable. A young journalist has published some articles in various newspapers and magazines in order to inform as many people as possible and raise awareness of the problem. Above all, we realized that the patients of this colony need someone to listen to them, which for them is almost more important than medicine. This experience has become a real school for us: it has made us understand how each of us can give our contribution for others. (H.F.S.- Egypt)
compiled by Maria Grazia Berretta
(taken from The Gospel of the Day, New City, year IX – no. 1 May-June 2023)
