[:it]I carismi: un Vangelo dispiegato nei secoli

Dec 30, 2004 | Non categorizzato

Charisms: the Gospel unfolded over the centuries

Dec 30, 2004 | Non categorizzato

   “The Church – through the various charisms given her by the Spirit – appeared to us as the Gospel incarnate. Every religious family is a particular incarnation of a feature of Jesus, of a fact that occurred in his life, of one of his sufferings or one of his words … Because of all these charisms that have blossomed over the centuries, the Church is the image of the Gospel unfolded over time and space.” These were some of the words of Chiara Lubich’s lectio, read during the conferment of the honorary doctorate in Theology of Consecrated Life by the “Claretianum” Institute of the Lateran Pontifical University in Rome, which particularly specializes on that branch of theological studies.

Prof. Santiago M. González Silva, president of the Institute, opened the ceremony by presenting the Focolare Movement’s spirituality of unity to over 400 students, from 57 nations and 177 religious institutes. After listening to a novel rendition of Veni Creator, the president spoke about the foundress of the Focolare, saying: “In Chiara Lubich we can contemplate a clear reflection of a ‘word’ of the Gospel which has gone beyond the limits of the Church, reaching all regions of this planet: the new commandment o Jesus, ‘Love one another as I loved you’ (Jn 13,34).”

Prof. Fabio Ciardi, O.M.I. of Claretianum, in offering the laudatio, recalled his meeting with the Focolare spirituality during his youth, and his surprise at seeing that Chiara felt the need to share in the charism of all the saints”. He then illustrated the basic motivations for the award: � for having elaborated a doctrine on the charisms of the consecrated life, with her singular intuition that they are Christ, the living Gospel, unfolded over the centuries; � for having opened the spirituality of communion – characteristic of the Focolare – to the various forms of consecrated life (tens of thousands of men and women religious are in contact with this spirituality); � for having created an original form of consecrated life: the Focolare. The doctorate degree is also a sign of recognition for the work founded by Chiara Lubich, in which not only the different vocations of the Christian community, but also members of other Christian denominations, as well as of other religions, are involved.

[:it]Emergenza sud-est asiatico: come posso aiutare?

Dec 29, 2004 | Non categorizzato

[:it]Dissipare le tenebre del sospetto e costruire ponti di dialogo[:es]Disipar las tinieblas de la sospecha y construir puentes de diálogo[:pt]Dissipar as trevas da suspeita e construir pontes de diálogo

Dec 28, 2004 | Non categorizzato

“It is love that can make the unity among Christians progress”

Dec 12, 2004 | Non categorizzato

 From the Vatican Radio News service of December 23, 2004 Q: During these days of your Conference, the attendance of Bishops from different Churches has been more numerous than expected, I believe. How would you explain this? A: I would attribute this to the fact that Istanbul, formerly Constantinople, this land, Turkey itself, is a country which has ancient Christian roots. It is rich in history and has numerous sacred places. This was what attracted a great number of bishops to come here and live an experience of unity in this very place. It has been a special meeting, a very enriching experience which has renewed us spiritually as we came in contact with early Christianity: with the Orthodox, the Syrian Orthodox, the Apostolic Armenians and Catholics of different rites. It was an absolutely exceptional and extraordinary event, something to praise God for. Q: Your Conference took place right at a time when historic events were happening in the relationship between Constantinople and Rome, to be precise, the return of the relics of two great Fathers of the Church, St. John Chrysostom and St. Gregory Nazianzen, so-called “the Theologian.” Moreover, you have had more direct contacts with the Patriarch. Could you tell us the significance of this conference for you? A: The return of the relics after so many centuries was, for the Christians here and for Turkey as well, a very powerful and deeply moving sign of hope. I was impressed by how much the bishops of the Anglican and Evangelical-Lutheran Churches – who were assisting for the first time at the veneration of relics by Orthodox and Catholic Christians – appreciated this gesture. Patriarch Bartholomew I offered deeply touching remarks, thanking the Pope and the Roman Curia for such an exceptional gesture. Q: And the Ecumenical Patriarchate and the Syrian Orthodox, Armenian and Anglican communities which you visited? What did the bishops’ presence signify for them? A: All these communities experienced the unity that there was among us. They appreciated the liturgies, the “quality” of what was shared. It was extraordinary for them to see bishops of many Churches united in prayer and they openly expressed their joy. It was, for them, a new calling to unity: if the bishops are together, then also the People of God should be together. I think that all these communities received great encouragement for what the future has in store. Q: During the ceremonies of St. Andrew’s Feast, Patriarch Bartholomew I spoke about the primacy of that spiritual unity which we are all called to live in Christ, according to the model of the Holy Trinity. That’s quite a challenge! A: I think that what we experienced here in Constantinople, which many Christians of different Churches are experiencing together in living the Focolare spirit of unity, with Jesus in the midst, is an example, a hope of that unity which already exists among the different Churches in communion, in the love of the Trinity. Among us, in fact, there is great love and respect for every Church, for every tradition. I saw how the Evangelical-Lutheran, Anglican and Catholic bishops appreciated the icons, the relics, and the Orthodox liturgy – which is very beautiful but it’s also sometimes quite long. All this has been an example of the unity which already exists and should spread in all the Churches, in the whole Christian world. Love can make the unity among Christians progress. If we bishops and the leaders of the Churches bear this witness, first of all – and the gift of the relics is a very powerful sign – then all this will be assimilated by the consciences of our respective Churches. Q: What is the root of your experience of unity? A: The root of unity is the love of God, the love of Christ which unites the whole world in the Holy Spirit, above all the Christians who unite in his name. This is why we have Jesus, Jesus in our midst, in us and in our hearts. The spirituality of the Focolare Movement is the spirituality par excellence of the Church of Christ, of every Church. I keep underscoring again and again that it is not something that pertains only to this Movement, nor to the Catholic Church alone. The unity proposed by Chiara Lubich and the Focolare Movement is for the Orthodox, the Lutheran, the Anglican Church too, simply because it is evangelical, it summarizes, embraces the whole Gospel, the essence of the Gospel which is the love of God, unity in Christ through the Holy Spirit. Q: Your pilgrimage in this land of early Christianity also included Nicea. What were your impressions there? A: We lived through a deeply moving experience in Nicea. It is a place that bears witness to the undivided Church. In 325, the first Council – which formulated the first part of our Creed – was held there. In Nicea we all signed a pact of mutual love among us bishops and we pledged – and as bishops we did it also on behalf of our local Churches – to work for the re-establishment of full and visible communion. It was a very powerful sign and a hope for the future. Q: Where and when is the next appointment? A: Next year we will hold our meeting in Bucharest, Rumania. We will meet in an ex-communist country which, after suffering through 50 years of repression, has regained its freedom, and even that came at a great price. Our meeting hopes to be a source of encouragement not only for the Orthodox, but for the other Christians of Rumania as well. There is an active community of Catholics there, of Evangelical-Lutherans and Calvinists as well. Q: It might be an occasion to meet Patriarch Teoctist. A: Yes, certainly it will be an occasion to meet Patriarch Teoctist and the leaders of the Catholic and Evangelical-Lutheran Churches, as well as a number of other bishops. It will be a chance to acquaint them with the role played by the Focolare Movement in fostering unity. Here in Constantinople, we heard the moving experience of a Rumanian Catholic priest who took upon himself the commitment of regularly gathering together Orthodox, Catholic, Reformed and Lutheran priests. Such meetings have changed the face of that city. Now they pray together and work together in a more spirit-filled way. I have come to appreciate the way the Focolare Movement shows great respect for each confession: it helps one rediscover his roots in his own Church; each priest, each Christian deepens his or her own tradition, and this is something extraordinary that somehow helps change the situation in a very positive way. 22-12-2004

[:it]Dai luoghi del cristianesimo dei primi secoli un nuovo impegno per la piena unità dei cristiani

Dec 12, 2004 | Non categorizzato

Creating unity in the seminary and everywhere

Nov 30, 2004 | Non categorizzato

 Until a few years ago our seminary was situated in a traditional type structure, with bare walls and long hallways.  Maybe it was also for this reason that each of us was running the risk of remaining closed in his own world.  Some of us seminarians came in contact with the spirituality of unity.  It was a great discovery to realize that the Gospel could be lived in such a concrete manner and especially with a sense of community.  So we immediately started living the “Word of Life” with poise and enthusiasm – it is a phrase from the Gospel that everyone in the Focolare Movement commits to translate to practice during an entire month – and it wasn’t long before we too began living our first experiences.  Soon other seminarians joined us, attracted by this novelty of life.

In the meantime, the number of students had grown sensibly and there wasn’t enough space for everyone in the seminary building.  The counselors then decided to turn a big living room area into a room for twelve seminarians.

But no one wanted to move, as everyone preferred having their own room.  We understood that it was an opportunity to love in a concrete way and to throw ourselves into a stronger life of communion.  So we offered to move.
The following year there was still a problem with the lack of rooms and the counselors suggested we continue our experience in a house near the seminary.

We began this new adventure trusting that it was something that God was suggesting.  We put everything in common:  clothes, books, money, and even our many needs.  To support ourselves, we started different activities, among which raising chicks.  Curious about this activity, many people would offer their help and would bring us food for them.  Everything was an opportunity to be a testimony to our ideal of unity and so our house became a meeting place and a big family grew around us.

In the meantime, the diocese decided to build a new seminary.  The experience of our “little house” inspired the idea to project it not like a big building, but an assembly of various homes with a chapel at the center.  There have been many episodes since then and the hardships accompanied us as well.  But whenever faced with difficulties we always told each other that only living and being a testimony to reciprocal love is what counts.

One day one of us needed a pair of slippers and I needed a pair of shoes for a celebration.  We renewed the pact of mutual love between us, convinced that the first thing to search for is the Kingdom of God and the rest would be given to us in surplus, and we newly began loving everyone – superiors and fellow students – in the small things, trying to see Jesus in everyone.  Come night time, a fellow student asked me if I needed a pair of shoes because he had received two pairs; a lady offered us a sum of money, the exact amount needed to buy a pair of slippers.  We felt God’s concrete love.

One of the weak points in our seminary life was sports.  Inevitably, every soccer game ended in contrast and discussion.  So we planned a tournament that had as a rule that everyone rejoice for the success of others as his own.  It went extremely well!  Our spiritual guide was the happiest.  And many seminarians thanked us for giving them the opportunity to discover that the Gospel can be lived in sports too.

We tried to transmit this life outside of the seminary as well, especially in pastoral activities.  One day, with a fellow student, we went to a female prison.  Before going in, we told each other that we would stay solid in mutual love and see Jesus in each of the prisoners.  At first they were quite indifferent, each of them concentrated on her own work. Then we tried to sing something for them and they slowly all came closer.  Once the relationship was established, we were able to talk to them about some experiences we lived through the “Word of Life”.

They were extremely happy and they made peace with each other.  We could not understand how Jesus could act so quickly.  One of them said she understood that she had to live by loving, even in prison, and that was the only way she could be free, maybe even more so than many that live in actual “freedom”.  Another one brought us to the door of her cell to tell us how that same night she was planning on killing herself, but that the love we brought gave her the joy to live again.  It was obvious that we weren’t the ones who had done these things, but Jesus present among us through mutual love.

(N. U. A. Q. – Columbia)

Many traditions – one people

Nov 26, 2004 | Non categorizzato

“Where two or more are united in my name …” Many traditions – one people Ecumenical Patriarch Bartholomew I opened the 23rd Ecumenical Congress entitled: “Where two or more are united in my name … many traditions – one people”. Over 50 Bishops were present at the Congress held in Istanbul; they represented various Eastern and Western Churches: Orthodox, Syrian Orthodox, Apostolic Armenians, Anglicans, Evangelical Lutherans and Catholics of various rites. Highlights of the Congress After the opening of the Congress by the Ecumenical Patriarch Bartholomew I, there were dialogue encounters with Card. Walter Kasper (President of the Pontifical Council for Promoting Christian Unity), with Apostolic Armenian Patriarch of Constantinople, Mesrob II, and with the Patriarchal Vicar of the Syrian Orthodox Church of Turkey, Filüksinos Yusuf Çetin. At the heart of the spirituality of unity: the presence of the Risen Lord promised to “two or more united in His name” Chiara Lubich, foundress of the Focolare, had entrusted her closest collaborators with delivering her addresses on the theme of the Congress and on the ecumenical experience of the Movement. These talks testified to the consonance between the spirituality of unity typical of the Focolare and the ecumenical spirituality strongly endorsed by the Pope lately when, on November 13, he invited Christians once again to accomplish that “fullness of communion” which “does not mean abstract uniformity but rather, richness of the legitimate diversity of gifts, shared and acknowledged by all…” (Homily of Pope John Paul II on the 40th anniversary of the Conciliar decree ‘Unitatis Redintegratio’). Congress begins with an ecumenical celebration at St. Anthony’s Church The Bishops’ Congress started with an ecumenical celebration at St. Anthony’s Catholic Church, attended by the leaders and members of the different Christian communities present in Istanbul. Visit to Nicea, seat of two of the early ecumenical Councils During their stay, the Bishops visited Nicea and the Monastery of the Most Holy Trinity at Halki, the illustrious center of studies of the Ecumenical Patriarchate of Constantinople. The bishops were also received by Patriarch Mesrob II at the seat of the Apostolic Armenian Patriarchate, as well as by Metropolitan Filüksinos Yusuf Çetin at the Syrian Orthodox Patriarchal Vicariate. The welcoming of the relics of the Fathers of the Church, John Chrysostom and Gregory Nazianzen The bishops also attended the ceremony to welcome return of the relics of the Fathers of the undivided Church, St. John Chrysostom and St. Gregory Nazianzen, archbishops of Constantinople during the 4th-5th centuries. The relics had been consigned by Pope John Paul II to Patriarch Bartholomew in Rome – indeed a happy coincidence, on Saturday 27th November. The Feast of St. Andrew the Apostle at the Fanar On 29th-30th November, at the Fanar, seat of the ecumenical Patriarchate, the Bishops attended the solemn commemoration of St. Andrew the Apostle, founder and patron of the Patriarchate of Costantinople. The ceremony was presided over by Patriarch Bartholomew I. The delegation of the Holy See, led by Card. Walter Kasper, also attended the celebration. Previous Meetings The ecumenical congresses of Bishops, Friends of the Focolare Movement, from various Churches are held yearly, each time at a different place: Constantinople (1984), London (1986 and 1996), Ottmaring/Augsburg (Germany) (1988 and 1998), Trent (Italy) (1995), Amman (Jordan) / Jerusalem (Holy Land) (1999), Zurich (Switzerland) (2001), Geneve (Switzerland) (2002), and Rome (several times). The conferences had always enjoyed the blessing of the heads of the different Churches.

[:it]Il silenzio e la parola. La luce.

Nov 3, 2004 | Non categorizzato

[:it]Strategia del dialogo per una svolta nell’informazione

Nov 3, 2004 | Non categorizzato

[:it]ICT e new media, organizzazione e management

Nov 3, 2004 | Non categorizzato

[:it]Fotogrammi di vita, film maker a confronto, e strumenti per il dialogo, responsabilità dei Maestri, iniziative positive

Nov 3, 2004 | Non categorizzato

[:it]A Vienna per “Educarsi ed educare attraverso lo sport”[:fr]Le sport au service de la paix[:pt]Esporte pela paz

Oct 7, 2004 | Non categorizzato

[:it]La malattia: una chance per la comunione e la fecondità pastorale

Oct 3, 2004 | Non categorizzato

Interdependence Day “People, the peoples, the nations, for a more united world”

Sep 29, 2004 | Non categorizzato

ROME, September 11th 2004 Campidoglio square – time 20.30 In memory of September 11th – Dialogue for peace

H.E. Card. Paul Poupard, President Pontifical Council for Culture Rabbi Riccardo Di Segni, Head of the Jewish Community in Rome Ms. Shahrzad Hushmand, Iranian Islamic Theologian

WORDS AND MUSIC FOR PEACE Pamela Villoresi, Massimo Wertmuller, Miriam Meghnagi, Salaman Masahla, Ivry Gitlis, Faouzi Skali

Testimonies: Rabbi Elio Toaff, honorary Citizen of Rome H.E. Msgr. Shlemon Warduni, Auxiliary Bishop of Baghdad Imam Warith D. Mohammed, Leader “American Muslim Society” (USA) Cristian Carrara, Young people of the ACLI Abdallah Kabakeby, Young Italian Muslims Gadiel Liscia, Italian Jewish Community Union PROJECTION OF CARTOON POP – PACE OF PEACE realized by the students of the Palestinian school of Qalqilia and the Israeli school of Raanana ROME, SEPTEMBER 12TH 2004 AUDITORIUM “PARCO DELLA MUSICA”, SINOPOLI’S HALL 9.00 – OPENING SESSION Roberto Della Seta, Legambiente national President: “The role of civil society for the promotion of positive interdependence” 9.15 – 11.00 – THE POLITICAL PARADIGM OF INTERDEPENDENCE Benjamin Barber, political expert and founder of the “Interdependence Day”: “Global democracy and preventive peace” Walter Veltroni, Mayor of Rome “Interdependence between municipality and global citizenship” Other speakers: Kofi Annan, UN Secretary General (message) Pier Ferdinando Casini, Speaker of the House, Italy Governor Howard Dean, USA Romano Prodi, President of European Union Commission (message) Andrea Riccardi, St. Egidio’s Community founder Chiara Lubich, Focolare Movement foundress Lech Walesa, “Solidarnosc” founder 11.00 – 12.30 – EUROPE AND INTERDEPENDENCE Luigi Bobba, ACLI’s national President: “Presentation of the European declaration for interdependence” Points of view by: Mustafa Akyol (Turkey) Harry Belafonte (USA) Kim Campbell (USA) Carlo De Benedetti (Italy) Sandro Calvani (Italy) Ruth Dreifuss (Switzerland) Andrei Gratchev (Russia) Milan Kucan (Slovenia) Enrico Letta (Italy) Adam Michnik (Poland) Jeremy Milgrom Rabbi (Israel) Mbiaoh Francis Nkemabi (Cameroons) Bhikhu Parekh (India) Edoardo Patriarca (Italy) Timothy Phillips (USA) Ermete Realacci (Italy) Michel Rocard (France) Moderator: Giovanni Floris 13.00- Signature of the EUROPEAN DECLARATION of INTERDEPENDENCE  

[:it]Vocazione artistica: talento per l’unità

Sep 23, 2004 | Non categorizzato

[:it]L’interdipendenza in risposta al terrorismo

Sep 22, 2004 | Non categorizzato

Message of the Secretary General of the UN, Kofi Annan

Sep 22, 2004 | Non categorizzato

 I send my greetings to all who have gathered in Rome to mark the Second Interdependence Day. All around you in this eternal city are reminders that this was once the centre of an empire in which all roads led to Rome, all inhabitants lived under the Pax Romana, and the Roman Army watched the frontiers to keep outside threats at bay. Today, no nation or group of nations, not even the most powerful, can protect itself from threats by turning itself into an impregnable military fortress. No army can prevent capital movements, stop the spread of AIDS, reduce the impact of global warming, halt the flow of information, or reverse the spread of radical violent ideologies which threaten us all. Nor can any society hide safe behind the veil of ignorance or fear of the unknown, oblivious to the daily fight for mere survival that many in other countries face every day. For good or ill, we live in an age of interdependence, and we must manage it collectively. The peoples of Europe have advanced further down the path of integration than any group of nations in history. Globally, the most important instrument States have to manage interdependence is the United Nations. It is far from a perfect Organization. But it is the locus of international legitimacy, and it must be the vital centre of multilateral action. To make it work better, I have asked a panel of eminent persons to help us generate a shared analysis of the threats we face – including the threat of global terrorism – and a set of recommendations on how we should face them. I will be calling on the nations of the world to respond to those recommendations with vision and a sense of responsibility and solidarity. The same sense of responsibility and solidarity must be brought to bear to deal with old dangers that, alas, are still with us – the horrors of genocide and massive violations of human rights, the miseries of poverty, disease and hunger, the tragedies of ignorance and discrimination. All of these challenges are related. Both moral standing and the security of the community of nations will be determined, in large part, by how well we meet these challenges, and by whether we bring hope to the billions in our world who still struggle for life and justice. It takes more than far-sighted governments acting together to meet these challenges. It also requires men and women everywhere to deepen their sense of global citizenship and engage in this task. That is one reason the United Nations reaches out to civil society organizations, and why efforts such as yours are so vital. I mentioned at the outset that the structure of the Roman Empire could never work today. But the ideals of the res publica, to which the people of ancient Rome were also intimately attached, can continue to inspire us, as we look for ways to expand our sense of citizenship to the global level. In that spirit, I send you my best wishes for a successful Second Interdependence Day. The Secretary General, Kofi Annan

Interdependence vivified by fraternity, propelling force for positive processes

Sep 22, 2004 | Non categorizzato

 The numerous facets of interdependence I am particularly at ease today in reflecting on, from many different perspectives, the numerous facets of interdependence that we have decided to consider together, in order to better understand how to direct them towards the ultimate good of the human family. From my point of view, I would like to underline an aspect of interdependence already mentioned in my message for the first World Day of Interdependence held in Philadelphia on September 12th, 2003. I am referring to the fact that the reality of interdependence stirs within many the urgent need for that ideal for which people of goodwill worldwide have decided to spend their lives: to contribute to bringing about universal fraternity through which the unity of the human family can then become a reality. Yes, because interdependence implies a rapport of mutual exchange between two realities that condition each other reciprocally. This relationship cannot be lived out perfectly between individuals or among nations if it is not characterized by mutual respect and understanding, by the capacity to embrace the difficulties and issues that the other faces, and by welcoming the other’s unique gifts. Practically speaking, it requires mutual love as it is lived out between two brothers. Fraternal interdependence presupposes, in fact, the choice of a respectful dialogue to that of hegemony, the way of mutual sharing to that of concentrating resources and expertise predominantly in certain parts of the world. Fraternal interdependence is rightfully “mutual dependence” as it implies that my own identity cannot be affirmed through a form of defense, or opposition, but is rather reached through a communion: of resources, of civic virtues, of cultural riches, of experiences lived in the social and political spheres. These are not merely my own thoughts. They are the fruit of the experience lived within the Focolare Movement of which I am part, the effects of a charism of the Holy Spirit: a multi-cultural, multi-ethnic and religiously diverse movement that has now spread to more than 182 nations, with millions of adherents who strive to build relationships of fraternity, in fact, to bring about universal fraternity. September 11: paradoxically a step forward towards universal fraternity It is this same experience that gave me the certitude and a renewed confidence in assessing, for example, what occurred after the twin towers were destroyed: that tragic event, clearly one of the lowest moments in history for fraternal relationships among individuals and peoples, seemed paradoxically to me as the moment when the world could also take a step forward towards universal fraternity. The numerous impressions and witnesses that I received from many members of the Focolare in the hours immediately following this terrible event confirmed what I was thinking. From the United States, they informed me that even in the midst of the drama that had shaken the whole nation, the American people were experiencing an unprecedented solidarity, an openness to sharing on a totally new scale. The Christians and African American Muslim friends of the Movement were united in reacting to the backlash of hate by visibly demonstrating the deep fraternal bond already existent between them. Similar reactions were shared with me by people in Algeria, by those in the Palestinian territory, in Jerusalem, as well as in South Africa and all the European nations. Young and old, members of different faiths, assumed the responsibility to bear witness in a more incisive and cognizant manner. From that day on, our commitment to build unity among all peoples took on a greater decisive thrust. This was also the reason behind our full adherence to the goals and the content of the Day of Interdependence. We cannot, in fact, but recognize that interdependence and fraternity are two necessary stages of humanity’s journey towards its complete reconciliation. As John Paul II wrote on the occasion of the World Day of Peace in 2001, it is precisely the “present reality of global interdependence that makes it easier to appreciate the common destiny of the entire human family.” We chose the highest form of interdependence: unity On this basis, in agreement with Dr. Barber with whom I immediately found a deep affinity of thought, I would now like to offer you some ideas about the principles, on both the human and spiritual level, on which our experience rests. Sixty years ago, we were just a few young women, but one of our first intuitions still stirs strong within me. In the midst of WW II, under the fire of a fierce bombardment, we took refuge in a dark cellar. Aided by the light of a candle, we read in the Gospel – the only reference point for our lives – Jesus’ testament where he proposed universal fraternity: “That all may be one” (Jn 17:21). We understood that the nascent movement had come to life to fulfill this goal. The word “ALL” would become the new horizon before us: unity, the reason for our lives. Making this dream of God our own linked us to Heaven and at the same time immersed us completely in the affairs of humanity, so as to help indicate the way to universal fraternity. In the midst of the war, the most painful of divisions, we paradoxically chose to live for unity, the highest form of interdependence. The possibility of fulfilling this ideal found its roots in what seemed to us as an authentic discovery: God is Love! Love that embraces every era and makes all men and women brothers and sisters to one another. This love immediately was converted into mutual love by us, generating a profound communitarian experience. That same loved urged us to reach out to those most in need, in order to resolve – as we then said – the social problems of our small city of Trent. This inclusive way of looking onto our city immediately caught on and within a few months, we were more than 500 people – of every age, professional and social background – living with this vision. Unity is therefore at the heart of the Focolare Movement, the specific “symbol” of its physiognomy, but it is also a “vocation,” a calling for all people of goodwill. As time went on, certain specific dialogues and forums of mutual exchange emerged. We found ourselves creating spaces and occasions of encounter within the Church of which we are members, so as to foster an always greater “communion.” We then lived an experience among Christians of different traditions, united as a people, sharing the specific gifts of each Church, prelude to a doctrinal unity. But there is a certain front that we feel particularly called to operate on, especially after September 11th – an arena which we had already begun to work in more than 20 years ago. I am referring to our work in interreligious dialogue. With those of other faiths, we focus above all on each one living the so-called “Golden Rule”: “Do to others as you would have them do to you.” This means to love the others, a norm which is present, with varying nuances, in all the great faith traditions. Lastly, we have always joined forces, in a concrete collaboration, with those who perhaps have no precise religious affiliation. We are united through our common love for humanity and those noble values which regard the human person. Fraternity applied to economics and politics as an answer to today’s compelling questions The constant search for that which unites us, the conviction that unity is possible, over the years has given life to small and large-scale initiatives. I will mention two, as an example of the surprising capacity that fraternity has (when lived out) to respond to the overwhelming problems of our day. In 1991, the Project for an Economy of Communion was born and today includes 797 businesses throughout the world. These enterprises operate in the current market and divide their profits into three parts: one part is used to assist those in need, giving them the necessary help until they find a job; another part is used to build structures which then form people to the “culture of giving”; finally, one part is used for the growth of the firm. Some economists foresee that the inspiring idea and the experience that undergird the Economy of communion contain a new paradigm which could contribute to overcoming the individualistic mentality that prevails in our contemporary culture. In 1996, the “Movement for Unity in Politics” (one of the expressions of the Focolare Movement) was consolidated, bringing together those with a specific interest in political activity, understood from the start as an essential calling to build up the human family. Today, this Movement constitutes an international workshop which gathers political efforts to work together among citizens, officials, scholars, politicians at various levels representing different political persuasions and parties, who choose to give fraternity priority, and then make their political decisions. The fundamental values present in their political cultures then become the pivotal force which guide their actions.

The European Charter for the politics of Interdependence to build a world of peace without frontiers

Sep 22, 2004 | Non categorizzato

Futuristic setting The futuristic Auditorium in Rome’s Parco della Musica provided a marvellous setting for the opening session of the Interpendence Day meeting. “The interdependence of peoples, which has become an urgent necessity through the globalisation of trade and through… terrorism, was sung and played in all sorts of variations in the Sinopoli Hall of the Auditorium. It was a dialogue made up of many voices and many faiths and political standpoints, all in unison with the idea of a ‘virtuous system of interdependence’ which all are aiming for, from the UN to the world’s religions”. So wrote Orazio Petrosillo in Il Messaggero (Rome) on 13 September. “Those who have come to Rome for Interdependence Day have done so because they believe that peoples, individuals and states really can become more united.”

Benjamin Barber: Virtuous interdependence as an answer to today’s global challenges American politician, Professor Benjamin Barber, founder of Interdependence Day said, in an interview: “Interdependence means that either we can create a world that is safe for everyone, or one that is not safe for anyone.” And, in welcoming the delegates he affirmed: “Because the challenges that face us today are global challenges, the answers too must be global. This is why the need for Interdependence Day and for a Declaration of Interdependence came about. Our answers must be the fruit of a virtuous interdependence system, a new transnational system of international law, multi-lateral cooperation and global social governance.”

A document for a new world based on interdependent living The European Charter for the politics of Interdependence has as its priority a new world based on interdependent living. Before everything else, it affirms that this is indispensable for eradicating terrorism and that it can achieved by building a strong social and linguistic network, one that favours intercultural and interreligious dialogue, as well as international cooperation to combat the north-south divide in the world. It also encourages the free movement of individuals, the right to vote for foreigners, access to drinking water and the universal right to health. It also demands that the right of asylum be strengthened. Prodi: overcoming division between peoples President of the European Commission, Romano Prodi, said in his message, that “the times in which we live require us to take the long view, to overcome the divisions that have marked our past. Now we know which path we must follow: that of unity in diversity, dialogue between cultures, sharing resources.” Kofi Annan: a new awareness of being world citizens is needed To resolve the inequalities and the tragedies that afflict the world, UN secretary general, Kofi Annan said in his message that “we need men and women who develop the awareness of being world citizens. No nation, on its own, can protect itself from the dangers that threaten it from outside.”

Veltroni’s definition of Interdependence: an alternative to the north-south divide The Mayor of Rome, Walter Veltroni, said that interdependence is an alternative to that form of globalisation which increases the north-south divide: “The latest report on human development says that in 26 countries, mostly in Africa, wealth has decreased rather than increased.” Bodies like the UN, that govern our planet must be strengthened.

Chiara Lubich: Interdependence and fraternity needed to set in motion positive processes For Chiara Lubich, founder of the Focolare Movement, interdependence has a very precise meaning: it involves choosing the way of a dialogue rather than that of dominance, the way of sharing rather than that of concentrating resources and knowledge in just one part of the world. Enlivened by fraternity, interdependence as a simple ‘fact’ or ‘instrument’, can become the driving force for positive processes… not just of a single people, but of all humanity. Andrea Riccardi: all are called to work for peace “Just a small number of people can destabilise the world with arms,” said Andrea Riccardi, founder of the St Egidio Community, “and this is the story of terrorism. But it is also true that everyone can work for peace. We need a new culture, new initiatives.”

Message from Romano Prodi

Sep 22, 2004 | Non categorizzato

 Dear Friends, Interdependence Day is a praiseworthy and uplifting event that deserves to be celebrated and supported wholeheartedly. So I congratulate the organisers for their initiative and I send my warmest greetings to all present. I am only sorry I cannot be with you for the whole day, but I am glad to say I will be present for some time later on this evening. On this day, our first thoughts must be for the victims of the tragic events of a few days ago in North Ossetia. Those events bring home to us the dramatic need for tolerance and peace in our societies. They remind us how important it is to work for peace and fraternity among peoples. Interdependence Day has a twofold significance and meaning here: first, as a day of remembrance; and second, by forcing us to reflect on our common future and on how to avoid giving in to the temptation of hatred and violence, and instead on how to bolster cooperation and solidarity. Today, more than ever, we must not simply remain on the defensive, comforted by a false, superficial analysis. We need to seek the real causes of these tragic events and tackle them at their roots. It would be a terrible mistake to underestimate the potential contagion of such violence. And while we need to respond to violence and terrorism swiftly and vigorously, we also need to find long-term answers to them. Because our hopes of putting an end to such outrages once and for all lie in the long term. The times demand we be capable of far-sightedness. They demand we be capable of overcoming the divisions that have beset our past, and they demand we respond to the requirements of this point in history by developing a new, mature project for our common future. We need vision and powerful ideas. And interdependence is one such powerful idea, because it transcends technicalities, raising issues that go beyond the Union’s institutional architecture or the way it is run. Interdependence is much more important and essential, raising the issue of the principles and values that should guide our action. Fifty years ago, Europe’s Founding Fathers embarked on an incredibly ambitious project and set in motion the process of European integration that has brought us the European Union of today. They knew there was no alternative to integration and interdependence, to the pooling of resources for the benefit of all. They knew that prosperity cannot last so long as poverty is allowed to fester and thrive. European integration began in the aftermath of what is probably mankind’s greatest tragedy—World War II. Thanks to the Founding Fathers’ intuition and courage, we have enjoyed fifty years of peace. The latest enlargement that has embraced central, southern and eastern Europe has unified the continent, putting an end to decades of artificial partition. It is the first time in our history that the process of unification is carried out peacefully, democratically, and with the direct participation of Europe’s citizens. And we know these are not just empty words, because the European integration process has made a tangible, concrete contribution to peace and this is clear to all. But there are now new threats hanging over Europe and the whole world. The situation we face is dramatic and unprecedented. It calls for intuition, courage and initiative—just like half a century ago. We know what the way forward demands: unity in diversity, dialogue among cultures, the pooling of resources and joint action. We need to promote these values globally, for there is no alternative if stability, development and peace are to be safeguarded. At the same time, we need to think long and hard about the sort of institutional architecture and governance that can best serve the spirit of dialogue and peace. We need to ensure that economic, social and political interdependence is constantly promoted through effective and strengthened multilateralism. We need men and women of goodwill who are committed to economic and social progress for the common good. We need new forms of partnership between public institutions and civil society that can breathe new enthusiasm and life into the making and implementing of public policy. We need to strengthen civic participation to ensure our democracies are sound and healthy. Participation gives people at national, European and international level a role in shaping their own future; it gives people the feeling that they are part of a larger community, that peace and prosperity are a shared goal and a joint endeavour. Today we must not only speak out but also effectively act in favour of revitalising the political and social alliance that is the basis for positive, fruitful interdependence among cultures, peoples and States. In favour of a more peaceful, united and cohesive world. I extend my best wishes to you all for a resoundingly successful day. Romano Prodi

[:it]I Poli imprenditoriali: laboratorio di una nuova economia

Sep 19, 2004 | Non categorizzato

Inverting the course of terrorism through a new economic order

Sep 18, 2004 | Non categorizzato

Poverty to eradicate and poverty as an option
There is a kind of poverty that one succumbs to, which should be eradicated; it is synonymous with misery, which is unjust and inhuman. But “there exists another kind of poverty, the kind a person freely chooses, one that is the premise to defeating misery.” This is the vision of poverty and wealth which has developed from the experience of the Economy of Communion throughout its 13-year history in different parts of the world. This was the subject developed by Professor Luigino Bruni, political economics expert and one of the directors of the Economy of Communion Movement. “All that I have and am has been given to me, therefore I should give it in return,” Prof. Bruni added. Here lies the root of the option to share, and this is how “goods can turn into bridges.”

Timeliness of the EoC experience
Chiara Lubich pointed this out, saying that “it can invert the course of terrorism,” because in union with “other positive forces,” EoC contributes to that kind of brotherhood which makes the communion of goods possible and erases social disparities. “In fact,” Chiara continued, “one of the root causes of terrorism is the tremendous inequality between the rich and the poor countries,” which “generates hostility and revenge.”

The primary idea of the Economy of Communion – to bridge the gap between rich and poor
The Focolare foundress addressed over 700 economists, researchers, entrepreneurs, laborers, students and shareholders, coming from such diverse points as USA, India, Eastern and Western Europe and many other parts of the world for their convention at the Mariapolis Center of Castelgandolfo (Rome). She recalled that the primary idea of the Economy of Communion came up in 1991, during her trip to Brazil; while flying over San Paulo, she was “struck by the contrast between the jungle of skyscrapers and the misery of the surrounding slum areas.” It was then that she challenged businessmen to produce profits, destined partly to the benefit of the needy, partly to the formation of people according to a “new” mentality for a “new economy,” and partly to the development of the business enterprise itself.

Evaluating 13 years of EoC
Just before Chiara’s address, EoC’s 13-year experience was evaluated under various aspects: the business enterprises being managed along EoC guidelines are 800, present all over the world, of which 470 are in Europe, and 270 in North and South America.

The Economic Movement
Chiara Lubich had encouraged the growth of a real economic movement which could also be expressed in cultural and scientific terms, of which academic seminars, publications and theses (166 from all over the world) developed over these 13 years “are already a promising start.”
As Prof. Bruni underscored, “Without a new culture, there would be no new economic system.” “In EoC,” he continued, “we can foresee the concrete possibility of giving rise to a new humanism; we can perceive the way to a new economic order which is more just and more inclined towards solidarity,”

A new vision of work
In the EoC perspective, work, too, assumes another significance. Taking the Gospel as a model, Chiara Lubich offered a precise strategy: “transform every working hour into a masterpiece of precision and harmony.” “Make use of one’s talents and aim at perfection.” “Work not just to earn” but “to transform whatever our hand produces into love.” “The receivers of our labor are our brothers.” Jesus considers whatever we do to them as done to himself. “The burden of work, difficulties in working relationships, contradictions are the typical penance which a Christian shoulders.” In working relationships, “Reciprocal love which attracts Christ’s presence in the collectivity comes first,” and serves as a light “to discover together new ways to organize, to include all staff levels in running a business.” In this way, “business enterprises shall become the dwelling places of God with his people, a true foretaste of Paradise.” The prolonged applause that followed expressed everyone’s adherence to this envigorating proposal.

The afternoon program consisted in a series of experiences of business enterprises in different countries.

[:it]Giornata dell’Interdipendenza. "Le persone, i popoli, gli stati per un mondo più unito"

Sep 9, 2004 | Non categorizzato

Fraternity in: Utopia or Necessity?

Sep 8, 2004 | Non categorizzato

On the occasion of the 150th anniversary of the Swiss Constitution in 1998, I was invited by the “Visions for the Future of Switzerland” Committee to speak right here in Bern on the Federal Day of Reflection. It was an honor for me, an Italian, and therefore a foreigner in this country, to address such a distinguished assembly representative of all of Switzerland. It was indeed a joy for me to do so because I have loved Switzerland for decades, and I consider it to be my second homeland. Likewise, it is a joy for me today to address you, men and women with various commitments in the field of politics. I would especially like to thank the group of politicians on the organizing committee for this day. After having promoted in March 2003, a very successful day gathering in Martigny, followed by various meetings on the local level, they wished to take advantage of the upcoming autumn session of the federal Houses to organize today’s meeting. The subject I have been asked to address today is “Fraternity in Politics: Utopia or Necessity?” My hope is that this talk may demonstrate the need for fraternity and the possibility of achieving it in politics. These three: “liberty, equality and fraternity”, are almost a summary of the political agenda of the modern world, and express a deep intuition and lead us today to a profound reflection: what point have we reached in achieving these great aspirations? The French Revolution produced these three principles but it certainly did not invent them. They had already begun their difficult journey through the centuries, above all through the Christian message which illuminated what was best in the ancient world and the heritage of Jewish revelation, bringing about an authentic revolution. The new humanism brought by Christ enabled people to live these principles to the full. From that time on, and down through the centuries, the richness of these principles has been revealed through the works of men and women. Liberty and equality have deeply influenced the political history of peoples leading to the enrichment of civilization and creating such conditions that the dignity of the human person could be expressed more and more. Liberty and equality have become juridical principles and are applied every day as genuine political categories. But if liberty only is emphasised, it can become the privilege of the strongest, as we well know. If equality only is emphasised, then, as history has shown, it can result in a mass collectivism. In reality, many peoples still do not benefit from the true meaning of liberty and equality. How can these two, once acquired, be brought to fruition? How can the history of our countries and all humankind be put back on track towards their true destiny? We believe that the key lies in universal fraternity, in giving this the proper place among fundamental political categories. Only if each of the three principles is given its proper importance can they give rise to a politics that can meet the challenges of today’s world. Rarely has our planet experienced the suspicion, fear and even terror of our times. We just have to remember nine-eleven (September 11, 2001), and more recently, March 11, 2004, (in Madrid) without forgetting the hundreds of attacks which, in the last few years, have filled our daily news reports. Terrorism – a calamity just as serious as the dozens of wars which still lead to bloodshed all over the world! But what are the causes? There are many, but we must recognize that one of the deepest causes is the economic and social imbalance between rich and poor countries. This imbalance generates resentment, hostility and revenge, thus providing a breeding ground for fundamentalism which is more inclined to take hold in such terrain. Now, if this is how things are, war is certainly not the way to reduce and put an end to terrorism. We need to follow the paths of dialogue, both political and diplomatic. But this is not enough. We need to promote solidarity among everyone in the world and a more equitable sharing of goods. It goes without saying that there are many more burning issues facing national and international politics. In the western world the accepted economic theory is now undeniably in crisis, a crisis which no longer requires only limited remedies, but a global rethink. The relentless march of scientific research cannot continue without guaranteeing the integrity and health of humankind and the entire ecosystem. In acknowledging the essential role of the communications media in the modern world, we must establish certain basic rules aimed at promoting values and safeguarding individuals, groups and peoples. While recognising the irreversible process of current globalisation, a central question emerges about the need to defend and appreciate the many riches that come from the different ethnic, religious and cultural groups. These are some of the greatest challenges facing us today, reminding us of the need both to consider and to put into practice fraternity and since it is a world-wide problem, universal brotherhood and sisterhood is needed. Many great thinkers promoted universal fraternity. Mahatma Gandhi said: “The golden rule is to be friends with the world and to consider the whole human family as ‘one’.” And with regard to the events of nine-eleven (September 11, 2001), the Dalai Lama wrote: “The reasons (for the events of these days) are clear to us. (…) We have forgotten the most basic of human truths. (…) We are all one. This is the message that the human race has greatly ignored. Forgetting this truth is the only cause of hatred and war.” Without forgetting the Swiss saint, Nicholas of Flüe, prophet and peacemaker. Towards achieving it he affirmed that conflicts can be resolved in a profitable way only in full and total reciprocal respect, and therefore, by living fraternity to the point of reciprocal obedience. However, the one who brought fraternity as an essential gift to humanity, was Jesus who prayed shortly before he died: “Father, may they all be one” (Jn 17, 21). In revealing God as our Father, he made us all brothers and sisters and broke down the walls which separate those who are “the same” from those who are “different”, friends from enemies. Fraternity, then, is the ideal that we need to affirm. Fraternity is an ideal for today. But are there signs of fraternity among peoples in the world today? Over the years, having experienced countless times God’s providential hand in my own life and in the life of others, and having come into direct contact with many peoples, I have learned to recognise the steps forward which mark human progress, to the point of being able to affirm that its history is a slow, but continual journey towards universal fraternity. The facts are in front of us, but we have to know how to interpret them. The world’s longing for unity has never been so alive and evident as it is today. Signs of this are: � the Unions of States and the processes of economic and political integration which are being accomplished increasingly at the level of continents or geo-political areas; � the role of international organizations, especially the United Nations, which are more and more crucial in order to know how to face and manage the main questions affecting the lives of peoples and countries; � the development of an increasingly broad and fruitful dialogue among a wide variety of people; � the growth of social, cultural and religious movements which are themselves new facilitators in international relations and which work towards worldwide objectives. Therefore, the means are not lacking so as to bring about fraternity in the world, which generates spiritual unity, and which guarantees unity in politics, economics, the social and cultural spheres. We need only to recognise them. One means whose effectiveness has not yet been completely recognised, is the presence of dozens of movements which began to appear in the Christian world after the first decades of the twentieth century and which link peoples together through many networks, uniting peoples, cultures and differences. This is almost a sign that the world can become a home for all nations because it already is such a home through them, even if still in its early stages. These movements are not the result of human plans or projects, but of charisms of the Spirit of God, who more than any man or woman on earth, knows the problems of our planet and wants to help to resolve them. Because these Movements were founded by or are made up chiefly of lay people, they are deeply engaged with how people live. This in turn reflects on civil society where they contribute, through practical and achievable projects, in the fields of politics, economics, and so forth. These diverse and wonderful movements have come to life in various Churches: Catholic, Reformed, Anglican, Evangelical, Orthodox, and others. A special characteristic of these movements is the presence of very many young people, guarantee of the future, who are less conditioned than adults are by disappointing experiences of the past, who believe with greater enthusiasm in true and greater ideals. On the 8th May this year in Stuttgart, Germany, these Movements came together for a very successful one-day event which they themselves organised and which was transmitted via satellite across Europe and further afield. The day was entitled: “Together for Europe”. They offered to work towards achieving – along with the political or economic Europe or the Europe of the euro – the Europe of the spirit, seeking to give back a soul to Europe, a process which would also better guarantee Europe’s plurality and cohesion. To give an example of these movements I would like to present to you the main ideas of the one I know best because I am involved in it: the Focolare Movement whose aim is precisely that of unity and universal fraternity. It came to life while Trent (N. Italy) was being bombed during the second World War, while buildings were being destroyed and with them our plans for the future, our hopes and certainties. Everything was collapsing, yet in the hearts of us young focolarine, a unique truth was appearing with an intensity we had never known before: God is the only Ideal that never dies, God who was showing himself to us for what he is, Love. And precisely in that climax of hatred and division, God who is Love suggested to us that in order to love him we needed to love one another and bring this love to everyone, a love which was immediately extended to the whole town. With the passing of time this ideal spread across the world to 182 countries. The call to unity made us feel drawn to those places in the world where there was most division. As a result, specific spheres of dialogue and sharing came into evidence: first of all within the individual Churches, where the Movement gives its contribution so that there might be more “fellowship” and “communion”; among Christians of various Churches; with the faithful of the great religions, where there have been numerous experiences of respectful and fruitful dialogue, the “dialogue of life”, so necessary for peace. And finally, a dialogue built up through an active collaboration with those who do not have any formal faith. Although the Focolare is primarily a religious movement, from its beginnings and down through the years, it has shown special interest in all spheres of society, including the political world, to the point of seeing the birth within the movement itself, in Naples, Italy, in 1996, of the so-called “Movement for Unity in Politics”. Now it too is expanding and organizing itself across the world. I have had several opportunities to speak of the development of the “Movement for Unity in Politics”, addressing members of Parliament of various European nations and beyond, in Strasbourg, at the European Centre in Madrid and in the United Nations headquarters. As the political expression of the Focolare Movement, the specific goal of this movement (for unity in politics) is to help people and groups involved in politics to rediscover the profound, eternal values of the human person, to put fraternity at the basis of their lives and only then, to move on to political action. A consequence of political action which stems from interpersonal love is the possibility of a greater love, that which reaches out to the populace (polis). While this love acquires a political dimension, it does not lose its characteristics: the involvement of the whole person, who has the intelligence and will to reach everyone; the intuition and imagination to take the first step; the realism to put themselves in the other person’s shoes; the capacity to give oneself without hope of personal gain and to open up new ways even when human limits and failures would seem to block them. It is not a new party, nor does it confuse religion and politics, as has happened and still happens due to fundamentalist attitudes on the part of Christians and non Christians alike. Those who belong to the “Movement for Unity in Politics” are politicians working on every level: administrators, members of parliament, active members of the most varied political parties who feel the duty to act together for the good of those who have the real sovereignty, the citizens. Also involved are citizens who want to be politically active; students and political analysts who want to offer their contribution in expertise and research; local government officers aware of their particular role. What this movement proposes and gives witness to, is a lifestyle that allows politics to reach its goal in the best possible way, that is, the common good in the unity of the social body. In fact, one would wish to invite all those involved in politics to commit themselves to this lifestyle by making a pact of fraternity for their country, one that puts the country’s good above all partial interests, whether that of individuals, groups, classes or parties. Fraternity offers surprising opportunities. It helps to keep together and value human experiences which otherwise could develop into insoluble conflicts. It harmonizes the experiences of local authorities with the sense of a shared history. It strengthens our appreciation of the importance of the international organizations and processes which attempt to overcome all barriers, taking important steps towards the unity of the human family. Fraternity can give rise to projects and actions in the complex political, economic, cultural and social fabric of our world. Fraternity brings peoples out of their isolation and opens the door of development to those who are still excluded. Fraternity shows the way to resolving differences peacefully and relegates war to history books. Fraternity in action allows us to dream and even to hope for some kind of sharing of goods between rich countries and poor countries. The profound need for peace expressed by humanity today indicates that fraternity is not only a value, not only a method, but a global paradigm for political development. This is why a world that is always more interdependent needs politicians, entrepreneurs, intellectuals and artists who put fraternity – a tool of unity – at the centre of their actions and thoughts. Martin Luther King dreamed that fraternity would become the order of the day for business people and the password for statesmen and women. The politicians of the “Movement for Unity in Politics” want to make this dream become a reality. This is only possible if, in one’s political activity, one does not forget the spiritual dimension or at any rate belief in the profound values which must rule the life of society. Nicholas of Flüe was convinced of this too, he who did so much for the political life of this nation. He always kept abreast of everything. One window of his cell looked outward towards the people, but the other looked inward towards the altar of the chapel. The Honourable Igino Giordani, Italian member of parliament and co-founder of our movement, wrote, in his own unique style: “When we cross the threshold of our home to go out into the world, we cannot leave our faith hanging on the back of the door like a faded old hat.” One day I seemed to understand the meaning of politics as love. If we were to give a colour to every human activity, to economy, to health, to communication, to art, to cultural endeavours, to the administration of justice… politics would not have a colour, it would be the background, it would be black so as to highlight all the other colours. This is why politics should seek to have a constant relationship with every other aspect of life, in order to provide the conditions for society itself, in all its expressions, to achieve fully its design. Clearly, in this concern for dialogue, politics has the role of addressing certain areas: to promote fair, unbiased policies; to give preference to those in need; to promote participation at all times, which means dialogue, mediation, responsibility and concrete action. For the politicians I am speaking of, the choice to become politically active is an act of love through which they respond to an authentic vocation, to a personal calling. Believers discern the voice of God calling them through circumstances; non-believers respond to a human call, to a social need, to a city’s problems, to the sufferings of their people which speak to their conscience. Both kinds of politicians feel at home in the “Movement for Unity in Politics”, and in both cases, they are motivated to act by love. This love is a source of light, it shows the possibility of achieving great results, it replaces that crushing fear which is often present in the political world, with courage, with new courage. The politicians of unity become aware of the fact that politics is rooted in love. They understand that others, too, sometimes called political opponents, might have made their choices out of love. They realize that every political alignment, every political option can be the answer to a social need and therefore necessary to building up the common good. Therefore, they are as interested in all that concerns the other – including his or her role – as they are in their own role, and criticism becomes constructive. They seek to live out the apparent paradox of loving the other’s party as their own because the good of the nation needs everyone’s cooperation. This, summarizing the main points, is the ideal of the “Movement for Unity in Politics”, and this is – it seems to me – a politics worth living, a politics capable of recognising and serving the plan for one’s community, one’s town and nation, indeed that of all humanity, because fraternity is God’s plan for the whole human family. This is the genuine, authoritative politics which every country needs. In fact, strength comes with power but only love gives authority. This politics builds works that will last. The future generations will not be grateful to politicians for having risen to power but for the way they have exercised it. This is the politics which the “Movement for Unity in Politics” wants to generate and to support, with the help of God. So, then, what is my wish for you, politicians of this splendid Switzerland? That this people and in particular its representatives, enriched by your noble history of democracy, may find in fraternity the necessary energy to continue your journey with even greater effectiveness and to give a contribution as leaders in the history of unity of the human family. For our part, we are committed to not leaving you alone, and we will put at your disposal the charism of unity which heaven offers to the whole of humanity. Thank you for your attention.

[:it]Nuovi orizzonti dell’Economia di Comunione/2

Aug 28, 2004 | Non categorizzato

New horizons for the Economy of Communion

Aug 28, 2004 | Non categorizzato

Never, as in these last few years, has the present economic system proven to be so fragile and unsustainable; the financial downturn of many large corporations and the energy crisis, all these point to the fact that the world economy, as conceived over the past two centuries, is gravely ill. At the same time, never as in these years has there been such a blossoming of new forms of social economics, such as equitable commerce, ethical financing, and critical consumption. Such phenomena give hope that a sustainable economy and development is possible. It is in this context that the Economy of Communion is imbedded. The international Convention held at Castelgandolfo (Rome) on Sept. 10-12 presented an evaluation of the results obtained after over a decade of experimentation on an international scale, and indicated new horizons to explore. The Convention offered the most significant experiences made in the sharing of profits by business enterprises with the poor; an update on the theses (130) exploring the Economy of Communion, presented in universities in different countries; the industrial parks which have emerged in Latin America, as well as one beginning in Italy. These, in fact, are some of the concrete accomplishments of the Economy of Communion project, launched in Brazil in 1991 as a response to the wide gap existing between the rich and the poor. One of the most important themes was “Looking at poverty and development through the perspective of communion”. The foundress of the Focolare herself, Chiara Lubich, spoke on the central theme: “New horizons for the Economy of Communion.” Another novelty which marked the Convention was the dialogue among proponents of the concrete realizations of social economics in their respective cultural contexts. For example, there was the experience of microcrediting inspired by Ghandi’s economic theory; innovative experiences which have their origins in Hindu and Jainist culture were also shared. The Dutch experience called “Economy of enough” proposed a simpler lifestyle. Experts in social economics on the international level, such as Michael Noughton and Stefano Zamagni, as well as other experts and entrepreneurs of different countries and professional backgrounds, contributed to the dialogue. The last session of the Convention was entitled: “Not only economy of communion but humanism of communion.” With the contribution of experts of fields such as ecology, politics and urban planning, the activities of the Economy of Communion were inserted in the larger framework of “a humanism of communion”.

Fraternity in politics: Utopia or necessity?

Aug 26, 2004 | Non categorizzato

  Fraternity in politics: Utopia or necessity? Politics  02/09/2004

In our times marked by fragmentation, provoked by a growing polarization at all levels of the federal administration, and by the widespread vision of politics as a power struggle between political parties, the Berne Congress taking place at the BEA (Bern-expo) on Saturday, September 4th, will take a fresh look at the underlying principles of political behaviour, in the light of a new idea: universal fraternity. This initiative will offer politicians a new stimulus for their political commitment and also support dialogue between politicians and young people. The keynote address: “Fraternity in politics: Utopia or necessity?” has been entrusted to Chiara Lubich. In 1996 in Naples (Italy), she founded the Movement for Unity in Politics, which has since spread to various countries. Ms. Lubich, Founder of the Focolare Movement, has spoken on this important topic in various international political settings: London, Madrid, Bratislava, Brasilia. The Congress will be opened by the Swiss Federal Chancellor, Annemarie Huber-Hotz. Ms. Lubich will be introduced by the Ticino National Councillor, Chiara Simoneschi-Cortesi. A dialogue will follow between Congress participants and politicians of various countries who have taken on board this new political idea. Ample space will be given to the youth in the afternoon session. This Congress follows the one held in March 2003 in Martigny, Switzerland, attended by 250 people engaged in politics at various levels. Many national MPs, members of the parliaments from various cantons, mayors and young people will be present. The chief promoters of the Congress are: W. Donzé, National Councillor, (Frutigen, Berne), Swiss mayors, M. Schwery of St. Léonard (Vallese), R. Lurati of Canobbio (Ticino), M. Wenger of Schaffhausen, S. Pont of Mollens (Vallese), M. Weber, deputy mayor of Oberägeri (Zugo), the President and the delegate of the Youth Parliament of Vallese*, Laurent Mösching e Krystel Bovy. * The Youth Parliament of Vallese was founded in 1995. Similar organisations exist in other Swiss cantons. Anyone resident or studying in Vallese, whether Swiss of foreign, can take part. The Youth Parliament discusses topical subjects affecting regional, national and international politics.

[:it]La fraternità in politica: utopia o necessità?

Aug 26, 2004 | Non categorizzato

[:it]Ti voglio bene, anche quando…

Aug 25, 2004 | Non categorizzato

[:it]Il mistero d’amore

Jul 18, 2004 | Non categorizzato

Risking my life at the railway terminal in Rome

Jul 7, 2004 | Non categorizzato

  I was on my way into Rome one day for a doctor’s appointment, when a young man bumped into me as I was getting off the train at the station. He was a young foreigner, and three men ran after him. “Thief! Stop him!” The crowd stopped him and he fell to the ground. When the men caught up to him they began insulting and beating him and kicking him in the stomach. As I watched this brutal scene, I gave a fleeting thought to my serious condition of hypertension. But right away I understood that then and there that boy’s life was more important than mine. I couldn’t give in to the usual way of thinking and pretend nothing was happening. The Gospel I was trying to live demanded much more from me. So I rushed into the crowd, pushing my way through with my bag. I threw myself over the boy to protect him. He was shouting for help and when his aggressors saw what I had done, they decided to stop. “Don’t you all feel ashamed treating him like this?” I asked them. “What serious crime did he do to make you to treat him like this?” “He stole my wallet,” one of them answered. The boy, who was 16 years old, told me he had to steal in order to buy bread. He hadn’t eaten for two days, and was sleeping under a bridge. In the meantime, the police arrived. The boy started to explain that he had fled from his country two years before. His whole family had been killed and he was the only one who had escaped death by hiding under a haystack. Then he came to Italy, a place, his friends told him, where life was much better. The police brought the boy to the hospital and I went along with them. On the way, he held my hand tightly, and said, “Mama, you’ve saved my life. You are my Italian mother.” In the emergency room he was diagnosed with a fractured skull and three broken ribs. After a while a Sister came to tell us that he had to be admitted to the hospital, but that he didn’t have the necessary clothing. I went to buy the things he needed and soon after he was admitted. As I was caring for him, the police officers and the Sister read me his clinical report and asked if I was a relative. I said no. From their eyes I saw that they were both perplexed and moved. “Why are you doing this?” they asked me. I answered that every day I try to love my neighbor, seeing Jesus in him or her, and I felt I couldn’t turn away from difficult situations. The eyes of the Sister welled up with tears and she told me that I had just given them a beautiful lesson in love, because only someone who puts the Gospel into practice is capable of doing something like this. She encouraged me to continue living this way. Before leaving the hospital, and just as I was leaving some money – all that I had on me – for a visit to a specialist and to cover the boy’s needs, the Sister told me not to worry about him. “You’ve already saved his life, now I’ll take care of him.” Even the police officers thanked me for acting as I did, saying that I had risked a lot. Afterwards, justice ran its course, but I know that today this boy lives in a Catholic community and works as a caretaker there, thanks to the Sister I met at the hospital. (M.T. – Italy, from the volume When God intervenes: Experiences from all over the World, Città Nuova Publishing, Rome 2004)

To live in love so as to die in love

Jul 2, 2004 | Non categorizzato

Vincenzo (the 4th of 8 children of the Folonari family) was a very lively child, but on the day of his First Holy Communion, something radically changed him. At first, he used to tease his schoolmates, chat in class instead of listening, which got him into trouble with his teacher at times. Then all of a sudden he changed completely; he became like a person fully taken by God. One day, at dinner Vincenzo asked his brothers and sisters, “How old do you want to be when you die?” One answered, “While I’m still young …”, and another, “When I’m 100 years old …”. But Vincenzo said, “I want to die when I’m 33, like Jesus.”

An Ideal to live for

Some years later, in the summer of 1951 at the end of the school year, Vincenzo and two of his sisters went to Dolomite Mountains for vacation. At that time, Chiara Lubich was in the nearby little town of Tonadico. The meetings for adherents of the emerging Focolare Movement was then becoming a regular appointment in the mountains of that side; they were called ‘Mariapolis’ (“city of Mary”). The young Folonaris, who had already met the Movement in Brescia, their home town, got their parents’ permission to have their vacation at San Martino di Castrozza, and they too went everyday to nearby Tonadico. They were placed in different groups and did not see each other all day. In the evening of the first day, as they returned to San Martino by bus, Vincenzo was deeply moved and happy. “Beautiful, very beautiful,” he said. It was as though he had found something which deeply satisfied him, an Ideal to live for.

“You haven’t chosen God, God has chosen you!”

Some months later, Vincenzo moved to Rome to attend university. He immediately got in touch with the Focolare. On the Eve of Pentecost, he made a pilgrimage on foot to the shrine of Our Lady of Divine Love to ask her for a sign that would help him understand his vocation. The next day, when Chiara saw him, she reminded him of a sentence of Jesus: “You haven’t chosen God, God has chosen you!” From then on, everybody called him “Eletto,” which in Italian means “Chosen”.

In a letter to Chiara he wrote: “I have chosen God, nothing else but Him alone.” He also told her that he wanted to give his inheritance to the Focolare Movement (which included 80 hectares of land where years later, the little town of Loppiano came to life) adding, “although I have no merit because I received it for free.”

A life spent giving the Ideal of unity to young people

One of Eletto’s characteristics was his special relationship with the children of the Movement. Chiara had entrusted the boys to him. In fact, during the Mariapolis of Fiera di Primiero, they were always all around him. He would go hiking with them or they would put on skits together.

Whenever Eletto talked with Virgo, his sister, who was entrusted with the girls, he used to say: “Can you imagine what would happen if the Ideal would conquer all boys and girls, all the young people?”

That smile among the waves

July 12th, 1964 was a Sunday. Gabriele, a boy who knew Eletto, went to the focolare. Eletto invited him to go on an outing, and since it was a very hot day, they decided to go on a boat ride at Bracciano Lake (Rome). About 200 meters from the shore, Eletto who loved sports, especially swimming, jumped into the water and held onto the boat with both hands. “The water’s very cold,” he told Gabriele. Then Eletto suddenly turned very pale. The waves started getting bigger and suddenly one of them pulled the boat away from Eletto’s grasp, first one hand and then the other. The boat slid several meters away. “Come here, come here, come closer!” Eletto cried out to Gabriele, but Gabriele did not know how to swim nor row a boat. The powerful waves kept pushing the boat farther away. “Soon I could hardly see his face among the waves. I called out to him, I cried for help, I told him I could not move the boat any closer.” Gabriele recalled. “’I’m going to shore, I’m going to shore,’ Eletto shouted. Then he turned. I saw him for a few seconds more: his face was lit up by a bright smile,” Gabriele said. Then Eletto disappeared, swallowed up by the lake. His body has never been found; Bracciano Lake had become his “blue” tomb.

To live in love so as to die in love

On July 19,1964, Chiara wrote: “Eletto was so good, so alone, so humble that he belonged much more to God than to us. Maybe it was for this that God called him to himself. Now he is with Jesus whom he loved, and with Mary and all our friends who are in Paradise. He considered himself the least, but he has become the first.

My God, what an abyss this life and this death are that each one of us has to face. Give us the grace to live in love so as to be able to die in love.

Eletto’s last act was an act of love. That means he was used to loving, because otherwise in those moments one cannot but think of oneself.

‘Eletto, pray for us in heaven now, we who are praying for you. We are certain that God, in his love for you, has taken you at the right time. You loved him in your life; you had nothing else but him and Mary.

You have arrived where we too must come. Pave the way for us, Eletto, and prepare us a place (…). Now that you see what really counts, as you were used to doing while you were here on earth, help us not to stray from the road and help us to live in charity as you have done.’”

The GEN Movement

Not only the adults were dumbfounded by his sudden death, but also the children and the youth he had been following. Chiara wrote, “They, too, have gone through a trial, a tremendous and irremediable one. Let us hope that from this trial something will come to life in the Movement for them, too, for God’s glory and for the Church’s greater beauty. Eletto would have desired nothing more.” A few years later, the Gen Movement was born, which now counts thousands of young people and children from all over the world.

Commemoration at Trevignano

On July 12th, 2004, 40 years after Eletto left us for Heaven, a day long meeting will be held at Trevignano, a town along the Bracciano Lake. It will start with Mass at 11 a.m. at the Church of Santa Maria Assunta which towers above the little town. The meeting is expected to end at 5 p.m.

For further information call: tel. 06/94315300; 06/9412419

e-mail address; gen2m@focolare.org; centrogen2f@focolare.org