The Sophia University Institute is launching a new academic offering for the 2026/2027 academic year, marking a decisive step in the growth of the institution and in the expansion of its international academic project. The new proposal provides a complete university pathway (3+2) integrating two fully structured cycles of study: the Baccalaureate in Philosophy and Human Sciences (Bachelor’s Degree, interclass L-5/L-24) and the Master’s Degree in Philosophy, Economy of Communion and Environment (Master’s Degree, class LM-78).
The new academic proposal of the Sophia University Institute stems from a simple and radical conviction: knowledge is not merely a collection of information but a concrete tool for changing the world.
Rector Declan J. O’Byrne says, “In this time of epochal change characterized by uncertainty and fragmentation with this new academic offering, Sophia confirms its mission, assuming a strategic role in the forming people capable of combining critical thinking, interdisciplinary skills, planning and responsibility towards the common good, to lay the foundations of a different future, acting in the context of integral sustainability, the economy, social and territorial planning and innovation”.
Thanks to the institutional collaboration with the University of Perugia (Italy), both programmes allow the achievement of a double academic degree – ecclesiastical and state-recognized, with full validity in the Italian university system and international recognition.
The Baccalaureate and the Master’s
The Baccalaureate in Philosophy and Human Sciences – Bachelor’s Degree (L-5/L-24) – is a degree course that offers interdisciplinary training focused on understanding the person in their cognitive, emotional, relational and social dimensions. It prepares students to continue their studies, to access teaching paths and to take on educational, social, design and cultural roles.
The Master’s Degree in Philosophy, Economy of Communion and Environment – Master’s Degree (LM-78) – develops Sophia’s interdisciplinary method within the fields of economics, integral sustainability and governance. It forms professionals capable of understanding and guiding economic, social and organisational processes. The degree program promotes a critical reflection on contemporary economic models and encourages the search for ethical and sustainable solutions, in particular, in the fields of ecology, urban development, organizations and communities.
The focus on Economy of Communion and Civil Economy makes this path unique in the Italian and international academic landscape, offering students tools to understand and transform contemporary economic systems, to contribute concretely to the construction of sustainable, inclusive and generative economies. The proposed training prepares professionals capable of guiding corporate social responsibility processes, of developing sustainable innovation projects, of working in the regeneration of territories, of assuming roles in companies, public bodies and the third sector oriented to human development and integral sustainability.
Doctoral programmes in Human Sciences and in the Culture of Unity are also offered, completing the Institute’s academic provision.
In The Heart of Tuscany
With the next academic year, Sophia will inaugurate a new educational center in Florence (at the Institute affiliated with the Theological Faculty of Central Italy), which will host the activities of the Baccalaureate. The choice of Florence allows access to the academic, professional and cultural opportunities of one of the most prestigious university cities in Europe.
The Master’s Degree remains rooted in the international campus of Loppiano, which offers an international and intercultural environment in which students from numerous countries have the opportunity to share study, daily life and educational experiences.
The strength of the academic relationship: one teacher for every five students
One of the distinctive elements of academic life at Sophia is the student-teacher ratio, which is approximately 1:5. This allows a personalized accompaniment, ongoing dialogue and a study environment that values relationships as an integral part of the learning process. The Sophia model moves beyond large, lecture-based teaching and promotes an interactive, person-centred approach focused on the quality of content and the development of critical, relational, and project-based skills.
A network of valuable partners
The quality of academic life at Sophia is further enriched by opportunities for personalised and globally oriented study experiences, thanks to a selected network of partners that support teaching activities and offer concrete opportunities for internships and professional placement in international contexts. These include: ASCES-UNITA, Sophia ALC (Latin America), Together for a New Africa, Economy of Communion Korea, Ethos Capital and Consulus.
Christian hope is not an escape from reality. It is born in a dark place, in the narrow confines of a sealed tomb, where God has already overturned the judgment of this world. Precisely for this reason, it dares to speak in a time of wars (Gaza, Kyiv, Darfur and Tehran) and of hundreds of millions of people who do not know how they will make it to tomorrow.
Our days are woven with justified expectations: health, a secure job, a measure of peace, a justice that is more than words. But when these become our entire horizon, we either treat them as idols or, at the first serious fracture, we take refuge in cynicism and resignation.
Easter does not erase these hopes; it re-centres them. It roots them in Another and in doing so, preserves them. A love stronger than death does not remove the burden of action; rather, it breaks the anxiety of having to save the world through our own efforts alone.
The final word on history is not ours, nor that of the victors of the day. It is the word spoken over the body of Jesus. And the word of Easter already refutes every claim of death to be definitive. For Paul, the resurrection of Christ is not an isolated episode in Jesus’ biography. It is the opening of a new scene into which all humanity is drawn: “For as in Adam all die, so in Christ all will be made alive” (1 Cor. 15:22). The Church Fathers followed this insight without attenuating it: the resurrection is the fulfilment of human nature in its entirety, not the privilege of a fortunate few. In Christ, God already contemplates the fullness of the human family: the faces of refugees in the Mediterranean, of those crossing the Sahara, of civilians hiding in basements in Darfur. For this reason, every wound to human dignity, every discarded body, is not only a social injustice; it is a profanation of a humanity that was conceived and loved within the very light of the Risen One.
Paul widens the horizon further: “the whole creation has been groaning as in the pains of childbirth” (Rom 8:22). It is not only human conscience that groans, but the soil, the air and the seas. In 2026, the language of “labour pains” no longer sounds like pious symbolism: we read it in floods, in uncertain harvests, in villages forced to move because the water has run out. This groaning takes the form of protest; creation refuses to be treated as disposable material and Easter gives it a voice. In the risen Christ, every exploitation of the earth already appears for what it is: a choice against the future of all.
How, then, are we to live between a fulfilment already begun and a history still marked by too many failures? Not with paralysis, nor with superficial optimism. We live knowing that nothing authentically good is lost: a gesture of welcome, a choice to renounce something, honest work carried out under adverse conditions. Pope Benedict XVI reminds us that “every serious and upright human action is hope in action,” and includes among these efforts working for a more humane world, sustained by the great hope grounded in God’s promises (Spe Salvi, 35). We can say even more: it is not an external addition to the Kingdom; it is already a visible fragment of it. Fulfilment belongs to God and yet God insists on passing through us as well. When we commit ourselves to refugees, to disarmament, to more humane working conditions, to a concrete and not rhetorical peace, we are not simply “preparing” something for later. We are allowing the life of the Risen One to take shape—humbly and fragilely—within our time.
Easter hope does not remain an idea or a feeling; it takes flesh. The resurrection teaches us that the logic of death has no power to determine the final outcome. For this reason, every war, every system of exploitation, every calculated indifference is already unmasked and stripped of ultimate meaning by the empty tomb. In the tomb of this world, something has already changed forever: life has begun to rise up through the cracks of history. Not as vague consolation or as a “reward” in some undefined elsewhere, but as a reality that, in Christ, has already been entrusted to humanity and to all creation. In the judgement of God revealed at Easter—a judgment that liberates, not crushes—it is decided once and for all that death will not have the last word over anyone or anything.
This is the great hope.
Happy Easter: a hope that does not remain closed within the church, but engages in history.
Forty-five participants from nine European countries met from 30th January-1 February in the ecumenical “little town” of the Focolare in Ottmaring, near Munich, to reflect on how to rediscover a passion for Europe and a form of dialogue capable of uniting. Focolarini and members of the Fraternity of community life that has its origins in the evangelical world, live together in the little town founded by Chiara Lubich in 1968.
Jesús Morán, Co-President of Focolare, began by emphasizing that the purpose of this European Conference was to reflect on Europe in the light of the charism of unity, from which the Ottmaring Focolare Cultura has also emerged. It is a group of Focolare members from several European countries who explore dialogue between cultures. “However, we are not meeting – Moran stressed – to draw up an operational programme: concrete actions already exist, such as the experience of Together for Europe, educational activities for young people and politicians in Brussels and Dialop, the dialogue with left-wing politicians. Nor is there any need to draft a manifesto of intent. Rather, we are here to nurture a passion for Europe, convinced that the charism of unity is a gift for Europe, just as Europe is a gift for the charism”. At the heart of the proposed method was mutual listening: “Offering hospitality to the Spirit and to each other”, allowing dialogue to be born from relationships.
Many reflections addressed the rift between Western and Eastern Europe. Peter Forst quoted a young woman from Eastern Europe who said, “We no longer love each other”. This seemed to sum up the tension that runs through the continent today and raises a pressing question: does Western Europe really listen to the voice of the East? Does it read its authors? Does it understand its wounds?
Anja Lupfer insisted on the method of creative listening: not looking for immediate answers but suspending prejudices in order to encounter others. “We’re not seeking dialogue as an objective”, she underlined, “we are seeking the other”. It was an invitation to a non-competitive understanding, capable of descending “into the depths of the other”, overcoming the illusion of a neutral cultural space. Even within the Focolare, differences emerge that call for shared narratives and a more sincere exchange.
Klemens Leutgöb recalled the enthusiasm of the 1990s after the fall of the Berlin Wall and warned that the fracture has reappeared. To overcome it, divisive issues, ranging from gender issues to nuclear energy, must be faced rather than avoided. Diversity becomes a resource only when we engage in it together. Forst added an episode: during a trip to Eastern Europe in 2023, many people spoke only of the past, accusing the West of having eroded values such as family and faith. He commented, “The present can divide but our pact of unity must be stronger. The evaluation of events may differ, but in her experience known as Paradise ’49, Chiara Lubich speaks of truth that embraces contradictions in unity saying, “When we are united and He is present, we are no longer two but one. What I say is not said by me alone but by me, Jesus and you in me. And when you speak it is not you alone, but you, Jesus and me in you.””
Francisco Canzani asked a recurring question: “If you love me, why don’t you know my pain?” Often there is not enough time or courage to really listen. Dialogue comes from concrete life, not from programmes. He concluded with a Jewish story: two brothers secretly carried wheat to each other at night, taking it from their own barns. They didn’t understand why the level of their stores always remained the same. One night they met, understood and embraced. On that very place, Solomon’s Temple would be built: a perfect image of fraternity.
A concrete example of this spirit is the “European Project” Focolare in Brussels, described by Luca Fiorani, Letizia Bakacsi and Maria Rosa Logozzo: a former pizzeria was transformed into a house of dialogue between parliamentarians, refugees, officials and young people, lived quietly, away from social media and in the simplicity of encounter. The initiative is also made possible by the structured dialogue provided for by the Treaty on the Functioning of the EU.
The multipolar dialogue group brought strong testimonies from the wounds of the East. Palko Tóth recalled the young Russian soldiers buried in Budapest: “They are our children too.” Many in Eastern Europe are disillusioned with the West. New dialogue initiatives will emerge to heal these wounds, such as the international meeting in Transylvania on relational identities.
Franz Kronreif and Luisa Sello presented Dialop, a path of dialogue between the European Left and the Catholic world, also inspired by “Paradise ’49”. The project, encouraged by Benedict XVI and Pope Francis, works on major ethical issues with the logic of “differentiated consent and qualified dissent”.
Many testimonies enriched the meeting: a Russian couple divided by opposing narratives about the war in Ukraine; a South Tyrolean couple accustomed to living with different languages and cultures; and a Slovak priest concerned about the loss of religious sense in Western Europe.
In his concluding remarks, Morán pointed to the mystery of Jesus Forsaken as a key to European identity. He also referred to the crucifix of San Damiano, “the God who comes from Europe”. Europe has universalized the Gospel but also carries historical shadows such as colonization, wars and nihilism; it is precisely there that the charism of unity was born. He said, “It is not a matter of superiority but of safeguarding what Europe can still offer the world: above all Jesus Forsaken”.
For this we need a “daily relational mystique”, made up of dialogue, living networks and cultural and political initiatives. Everything that already exists, Together for Europe, multipolar dialogue, the Focolare Cultura, the Brussels “European Project” Focolare and Dialop, is part of a single endeavour to be safeguarded and developed. “We must move forward, keep the network alive, each with our own commitment”.
From 26th January to 1st February 2026, Rome hosted 100 young political leaders from 36 countries for the conclusion of the first year of the two-year political formation programme “One Humanity, One Planet: Synodal Leadership”—a challenge to develop a different style of governance, starting from the paradigm of fraternity.
Following an online pathway of work in 16 learning communities, they came together for a political hackathon—literally a creative and collaborative marathon—focused on what most deeply wounds the global social fabric today: corruption, inequality, widespread violence, unethical digital transition, the ecological emergency, and declining civic participation. The programme, promoted by the Political Movement for Unity and the NGO, New Humanity, together with the Pontifical Commission for Latin America, aims to restore an active role in decision-making processes, from the local to the global level, to young people. Giovanna Maroccolo – Italy (Italian)
Watch the video with interviews with young people from different countries. Turn on subtitles and then choose the language you want.
“I encourage you to work together in studying forms of participation that allow all citizens … Upon this foundation, it becomes possible to build that universal fraternity which is already taking shape among you young people, a sign of a new era.”
With these words, Pope Leo did not simply encourage the one hundred young political leaders gathered in Rome: he “recognized” their mission. He saw in them what traditional politics too often struggles to see: that the future will be born from inclusive processes, not form confrontations; from living communities, not from rigid structures; from a brotherhood that is not a naive sentiment but a concrete political category.
The one hundred from 36 countries participated in an audience with the Pope on 31st January. They were in Rome for the final week of the first year of the multi-year political school “One Humanity, One Planet”. Seven days that confirmed for them that fraternity is not an ideal: it is already a method, a lifestyle and a daily practice. They came from an online pathway of work in 16 learning communities, they came together for a political hackathon – literally a creative and collaborative marathon – dedicated to what most deeply wounds the global social fabric today: corruption, inequalities, widespread violence, unethical digital transition, the ecological emergency and declining civic participation. The programme, promoted by the Politics for Unity Movement and the NGO New Humanity with the Pontifical Commission for Latin America, aims to give young people an active role in decision-making processes, from local to global.
The Holy Father offered a vision that was as demanding as it was liberating. He asked the young people to look at the world through the lens of listening and collaboration between different cultures and faiths; to seek peace not as an abstract concept, but as a daily choice in the places where they live, study and work; to build policies capable of involving all citizens, men and women, within the institutions. He recalled that peace is a gift, a covenant and a promise all at once and that no society can call itself just if it continues to exclude the weak, ignore the poor and remain indifferent to refugees and victims of violence.
Jesús Morán – Pasquale FerraraEmilce CudaJavier Baquero – Margaret Karram
When she met the young people, the President of the Focolare, Margaret Karram spoke about a new political culture, based on fraternity, in the wake of what Chiara Lubich, founder of the Focolare, had taught. She encouraged them to “live” a form of leadership that places the collective “We” at the centre, that generates trust and seeks convergence in diversity. Not a method for a few, but an approach that can be exported everywhere: in institutions, in parties, in social movements and in civil society.
The testimonies of the participants powerfully confirmed this. Cristian, from Argentina, said: “It is the most important experience of universal fraternity in my life… every person, with their language, their dances and their charism, created the symphony of global harmony”. For Joanna, from Poland, resident in Italy, the experience was “a stimulus to concrete commitment”, fuelled by workshops, good practices and meetings with Italian and Korean parliamentarians. Zé Gustavo, from Brazil, spoke of an “intense and challenging experience”, capable of rekindling an adult, clear-eyed hope, born not from naivety but from the scars of lived politics. And Uziel, from Mexico, summed everything up in a simple and true phrase: “This is true globality”.
Now the school enters its second phase, involving 600 young people from the five continents to continue sharing visions, methods and actions with real impact.
For a week, Rome was a living laboratory of what politics could become again: a generative place; a training ground for fraternity; and a space where differences cease to be walls but become the raw material of the future. It was a concrete and credible testimony that another politics is not only possible, but has already begun.
A moment of sharing and exchange that traced the path of the Foundress of Focolare from Trent, her birthplace, to the Castelli Romani and to Rome, highing the fruits produced in regions and in communities.
The following took part in the event: Franco Ianeselli, Mayor of Trento; Mirko Di Bernardo, Mayor of Grottaferrata (Rome); Massimiliano Calcagni, mayor of Rocca di Papa (Rome); Francesco Rutelli, former mayor of Rome, who in 2000 presented the honorary citizenship of the capital to Chiara Lubich; Mario Bruno, former Mayor of Alghero and co-director of the Focolare’s New Humanity Movement; Giuseppe Ferrandi, Director of the Historical Museum Foundation of Trent. The exhibition, on display at the Focolare Meeting Point (3 Via del Carmine, Rome) and created by the Chiara Lubich Centre and the Historical Museum Foundation of Trent, will remain open throughout 2026.
Watch the video with interviews with the mayors present. Original in Italian. For other languages, activate the subtitles and then choose the language.
