I am writing to you with great sorrow and profound emotion to inform you that today, at 5:22 p.m., God called to Himself our Emmaus, Maria Voce, the first president of the Focolare Movement after Chiara Lubich.
She concluded her holy journey in Rocca di Papa, in her home, surrounded by the care and love of the focolarine of her focolare and the prayers of us all. Today, in the early afternoon, Jesús and I were able to visit her for one last time. She was serene.
A great affection and immense esteem bind me to her because of her donation to God in the Work of Mary right to the end.
Since my election as President, her closeness, which was so discreet but ever present, always accompanied me, supporting me with her advice so full of Wisdom. She was present on the most varied occasions, celebrations, anniversaries, journeys; she assured me of her prayers, the offering of her life and often she would send me a gift, a flower or one of her poems.
She received the name “Emmaus” from Chiara, recalling the experience of the Risen Lord walking with us. This name characterised her whole life. Indeed, she affirmed: “How do we do the Work of God? With Jesus in the midst!”
Her inspiring faithfulness to Chiara’s charism, her courage in facing numerous challenges, and her belief in unity, in communion, remain etched in our hearts.
Her human, spiritual and sapiential calibre has been acknowledged by the most varied religious and civil authorities: from Pope Benedict XVI and Pope Francis; from the leaders of the various Churches to representatives of other religions and cultures.
Her funeral will be held on Monday, 23rd of June at 3.00 p.m. (Italian time) at the International Centre in Rocca di Papa.
Let us remain united in the love that binds Heaven and earth!
War is a mass murder, clothed in a kind of sacred cult, as was the sacrifice of firstborns to the god Baal: and this because of the terror it instils, the rhetoric with which it dresses up and the interests it serves. When humanity has progressed spiritually, war will be classified alongside the bloody rites, the superstitions of witchcraft and other barbaric practices.
It relates to humanity as sickness does to health, as sin to the soul: it is destruction and devastation, striking both soul and body, individuals and the community.
[…]
According to St. Thomas, “All things seek peace”. In fact, they all seek life. Only the insane and the incurable may desire death. And war is death. It is not wanted by the people; it is wanted by minorities to whom physical violence serves to secure economic advantages or, worse, to satisfy base emotions. Especially today, with its cost, its deaths and its ruins, war reveals itself as a “useless slaughter”. A slaughter which is moreover useless. A victory over life which is becoming humanity’s suicide.
According to St. Thomas, “All things seek peace”. In fact, they all seek life. Only the insane and the incurable may desire death. And war is death.
[…] Saying that war is a “useless slaughter “, Benedict XV gave the most precise definition. Cardinal Schuster called it, “a slaughterhouse of men.” It means whole regions destroyed, thousands and thousands of poor people without homes or possessions, forced to wander in the desolate countryside, until death cuts them down from hunger or cold.
[…] The material gains from a victorious war can never compensate for the damage it causes; so much so, that it takes several successive generations to painstakingly rebuild the full sum of spiritual and moral values that were destroyed during an excess of war frenzies[1]. ” […]
[…]
2uman ingenuity, destined for far nobler purposes, has today devised and introduced instruments of war of such power as to arouse horror in the soul of any honest person, above all because they do not only affect armies, but often still overwhelm private citizens, children, women, the old and the sick, as well as sacred buildings and major monuments of art! Who is not horrified at the thought that new cemeteries will be added to the countless ones of the recent conflict and new smoking ruins of towns and cities will pile up more mournful wreckage?» [2]. […] […]
After the publication of the first part of Don Foresi’s biography dedicated to the initial period of his life, the second part entitled: “The rule and the excess” (published by Città Nuova), of the three planned, which deals with the years from 1954 to 1962, was also published. What do you think emerges in this volume as a characteristic note of this period of Foresi’s life?
A note that deeply characterizes the life and experience of Pasquale Foresi in the years indicated, can be expressed in this way: he was a free spirit, a person driven by a creative tension between charism and culture, moved by the need to spiritually and practically translate Chiara Lubich’s inspiration (the charism of unity) and the need, in a certain way, to give it theological, philosophical and institutional depth, in an ecclesial context that was still largely pre-conciliar. The book describes him very well as constantly engaged, together with Lubich, to “embody” the charism in forms understandable to the Church of the time and to the cultural and secular world in general. In this sense, we might define him, not only as a co-founder, but also as an ecclesial interpreter of the charism, someone who sought to make it “explainable” in the language of the Church and who tried to be the bridge builder between the mystical dimension of Lubich and classical theology, making it accessible to many without watering it down.
At the same time Foresi was an atypical intellectual and an original thinker. Although he did not leave any major systematic works (he did not see this as his particular task), he had a strong impact on the development of the Work of Mary (Focolare Movement), during the period of time described in the volume. This second book documents a dynamic existence, marked by a sense of urgency, as if the words of the Gospel proper to the development of the Focolare Movement had to be incarnated “immediately”, without delay.
“Don Foresi, a free spirit, a person driven by a creative tension between charism and culture”.
Our interviewee, Prof. Marco Luppi, researcher in Contemporary History at Sophia University Institute in Loppiano, Italy
The 600 plus pages of the text deal not only with the events that concern the life of Foresi in the period under review, but also outline the life and history of Chiara Lubich and the Focolare Movement of those years, also focusing on stories and episodes in which Foresi was not present, as the author himself states. Why do you think the author made this editorial choice?
Zanzucchi includes events and developments not directly experienced by Foresi because his story is inseparable from the history of the Focolare Movement. Telling the context, the protagonists and the collective dynamics allows us to grasp the meaning of Foresi’s contribution, placing it within the living fabric of a communal experience. As he clearly states in his introduction, Zanzucchi views Foresi not only as a key player, but as a co-founder, that is, an essential and foundational element of the Focolare Movement. Consequently, Foresi’s biography is inseparable from the biography of the Movement. In other words, the author adopts an approach that we could define as an “immersive biography”: not a simple individual reconstruction, but a relational and contextual narrative, where the meaning of Foresi’s role emerges through a living dialogue with others (Chiara Lubich, Igino Giordani, ecclesial personalities, etc.) and with the collective history of the Movement.
Don Foresi with Chiara Lubich at a congress (1967)With young people (1976)
This work of Michele Zanzucchi is the first biography of Foresi. What aspects of Foresi’s life do you think deserve further study and historical investigation?
Zanzucchi often likes to say that he is not a pure historian, but rather a careful and conscientious storyteller and communicator and that therefore at times he has allowed himself some interpretative freedom, in order to clarify some passages that are less explicit. However, this is certainly a very important work and a first effort to give us a full view of the personality and experience of Foresi. It is one perspective and others will surely follow, all animated by that same critical spirit, open to multiple interpretations, which must inform the reconstruction of the history of the entire Focolare Movement and its key figures. I can mention three of the many insights that could be explored in future research on Foresi. First, his theological and philosophical thought. Zanzucchi points out that Foresi was not an academic theologian, but a “cultural visionary”, whose output is scattered in articles, speeches and notes. There is no single systematic presentation of his thought on key subjects such as the Church, the sacraments, the faith-reason relationship, etc. In addition, the originality of his ecclesiological thought should be studied, which anticipated some insights which later emerged in Vatican II. A second topic could be on the “political” role of Foresi and his relationships with the Roman ecclesiastical world. The author repeatedly mentions Foresi’s connections with the Vatican curia and with some ecclesiastical personalities. However, it is still not clear how much influence Foresi had in post-war political or ecclesial mediations, so this too would merit further exploration, especially during moments of tension with the hierarchy. Finally, a third, compelling front could be the editorial period and the “cultural laboratory” of Città Nuova. Zanzucchi underlines Foresi’s role as founder, director and inspirational force behind the “Città Nuova” magazine. What kind of “culture” did Foresi endeavour to promote? How did it position itself compared to other Catholic newspapers (Civiltà Cattolica, L’Osservatore Romano, Il Regno)? One day, a full monograph on Foresi’s work as a publisher and journalist in the context of 20th-century Catholic media will be needed.
There are places in the world where fraternity is cultivated with a purpose. One of these is MilONGa, a project that has established itself as a key initiative in the field of international volunteering, aiming to promote peace and solidarity through concrete actions.
MilONGa offers a concrete alternative: to experience solidarity firsthand through experiences that transcend cultural, social and geographical boundaries.
Its name, which stands for “Mille organizzazioni non governative attive” (Thousand Active Non-Governmental Organizations) is much more than a project. It is a network that connects the youth with organizations in various parts of the world, giving them the opportunity to actively engage in social, educational, environmental, and cultural initiatives. Since its beginning, the program has grown by weaving a global community that recognizes common values: peace, reciprocity and active citizenship.
What distinguishes MilONGa is not only the diversity of its destinations or the richness of its activities but the type of experience it offers: a deep immersion in local realities, where each volunteer comes not to “help” but to learn, exchange, and build together. It is a comprehensive training journey that transforms both those who experience it and the communities that welcome them.
The countries where these experiences can take place are as diverse as the youth who participate, covering various latitudes: Mexico, Argentina, Brazil, Bolivia, Colombia, Ecuador, Paraguay, Uruguay, and Peru in America; Kenya in Africa; Spain, Italy, Portugal, and Germany in Europe; Lebanon and Jordan in the Middle East.
In each of these places, MilONGa collaborates with local organizations committed to social development and building a culture of peace, offering volunteers service opportunities that have a real and lasting impact.
Behind MilONGa is a solid network of international partnerships. The project is supported by the AFR.E.S.H.,initiative co-financed by the European Union, which allows it to strengthen its structure and expand its impact. It is also part of the New Humanity ecosystem, an international organization committed to promoting a culture of unity and dialogue among peoples.
A Story that Leaves a Mark
Francesco Sorrenti was one of the volunteers who traveled to Africa with the MilONGa program. His motivation was not just the desire to “help,” but a deeper need to understand and connect with a reality he felt was distant. “It was something I had inside me for years: a deep curiosity, almost an urgency to see with my own eyes, to try to get closer to a reality that felt far away,” Francesco recounts about his experience in Kenya.
His experience in Kenya was marked by moments that transformed him. One of these was a visit to Mathare, a slum in Nairobi. “When one of them told me: ‘Look, this is where my parents live. I was born here, my children were born here. I met my wife here and we will probably die here,’ I felt an overwhelming sense of helplessness. I realized that before doing anything, it was necessary to stop. That I wasn’t there to fix things, but to observe rather than turn away.”
He also experienced moments of joy while working with the children at a local school. “The joy of these children was contagious, physical. There was no need for many words: just being there, playing, sharing. It was then that I understood that it’s not about doing great things, but simply about being present,” he shares.
Two years after his experience, Francesco still feels its impact. “My way of seeing things has changed: I now value what really matters more and have learned to appreciate simplicity. This experience has also left me with a form of strength, an inner tenacity. You carry a kind of resilience, like what I saw in the eyes of those who, at dawn, wanted to do everything even if they had nothing.”
Meetings that Multiply Commitment
In April 2025, MilONGa participated in the international congress “Solidarity in Action, Builders of Peace” held in the city of Porto, Portugal. The meeting, jointly organized by AMU (Action for a United World), New Humanity and the Focolare Movement of Portugal, brought together young leaders from around the world linked to the Living Peace International and MilONGa programs.
For three days, Porto was transformed into a laboratory of dialogue and action, where young participants exchanged experiences, shared good practices, and built common strategies to strengthen their role as peace agents. MilONGa played a key role, not only through the active participation of its volunteers but also by creating synergies with other youth networks engaged in social transformation.
One of the most significant moments of the congress was the collaborative workshop space, where participants imagined and designed concrete projects with local and global impact.
MilONGa is defined not only by what it does but by the horizon it proposes: a fairer, more united and more humane world. A world where solidarity is not a slogan but a daily practice; where peace is not a utopia but a shared responsibility.
I come from a divided family background; I was born from an extramarital relationship of my father. Because of this, he kept my existence a secret, and for a long time—especially as a child—I experienced his temporary absence.
I felt there was something dark or hidden in my story. What I didn’t know was that Jesus would begin a process of radical conversion in my father’s life, one that would lead him to become a Pentecostal pastor.
My story and the sense of abandonment could very well have been reasons to turn away from faith. However, that is not what happened. Faced with the experience of abandonment, I couldn’t help but wonder about the kind of love that, even amid a child’s pain, had reached my father’s life. I often asked myself, “What kind of love is this, capable of piercing through the pain I’m feeling?” At age 16, during a high school graduation cruise, I encountered that love. One evening, sitting at the top of the ship, I clearly heard the Lord’s voice speak to my heart: “You weren’t born to do what your friends are doing, Mayara, you are mine.” Thanks to what began that night, I became a committed Pentecostal.
At the age of 19, I enrolled in the Pontifical Catholic University of São Paulo (Brazil) to study theology. In a story that only the Holy Spirit could write, I became President of the Academic Centre and of the Student Theology Commission for the state of São Paulo. I became good friends with some seminarians, had contact with various dioceses and religious orders and several priests often visited my home. At first, my mother joked, “I never imagined I’d have so many priests in my house, Mayara.”
Through that experience, I decided to write my final thesis on Christian unity. But as I began to explore what path to take, many things happened that led me to reflect on my family history. I went through a deep process of forgiveness and reconciliation. And so, as I forgave, I wrote. I always remembered how painful it can be to come from a divided family. But it was precisely in those moments that the Lord also asked me: “And my family, the Church?” I felt I could and indeed had to, join my experience of abandonment to that of Jesus.
“I decided to write my final thesis on Christian unity (…) and many things happened that led me to reflect on my family history. I went through a deep process of forgiveness and reconciliation.”.
In the photo: Mayara during the Ecumenical Congress in Castel Gandolfo in March 2025
Drawing from the shared heritage of Sacred Scripture, I concluded that painful period with a thesis entitled: “The Spirit and the Bride Say: Come! The Figure of the Bride as a Prophetic Response to the Unity of the Church”. It was this step led me into Catholic-Pentecostal dialogue: with the Commission for Unity of the Catholic Charismatic Renewal-SP and the “We Are One” mission. Founded by laypeople within a Catholic community (Coração Novo–RJ), the We Are One Mission is based on a letter of intent signed by Catholic and Evangelical leaders that outlines four pillars for dialogue: respect for confessional identities, ecclesiality, non-proselytism and a culture of encounter. The city of Rio de Janeiro even officially recognizes a “We Are One Week” which has surprisingly been declared part of the city’s intangible cultural heritage. In practice, the Mission brings together Evangelical, Catholic and Pentecostal leaders with a common purpose: to proclaim the unity of Christians. Theological dialogue was made possible by the creation of a national Catholic-Pentecostal working group (WG). Its aim is to reflect theologically and pastorally on the charismatic-pentecostal experience, starting from the Latin American context. We recently published our first report, the result of our meetings, on the gifts of the Holy Spirit. In 2022, the We Are One Youth Mission began, a group in which I am wholeheartedly and actively involved. For these reasons, I see the We Are One Mission as a sign of hope. First, for all the communion I’ve experienced and secondly, because my personal story is undoubtedly intertwined with it.
Entrusted with the role of being “pilgrims of hope,” I would like to conclude with a phrase my father often repeats when telling the story of our family. He says, countless times, that our story was born in pain and wounds but was bathed in God’s infinite love: “Tribulation became vocation.” When my father glimpses this reality, he always quotes St. Paul’s letter to the Romans: “Where sin increased, grace abounded all the more” (Romans 5:20). Paraphrasing this biblical text, during this 2025Week of Prayer for Christian Unity, in the year of the Jubilee and the celebration of many significant anniversaries such as the Council of Nicaea, I am encouraged and led to believe that: amidst so many deep wounds throughout the Church’s history, God is surely making His hope abound.
