1 Introduction

Chiara Lubich was a charismatic layperson who founded the Focolare Movement – Opus Mariae as a very liberal lay charismatic movement within the Roman Catholic Church. The Focolare has an impressive focus on ecumenism and interreligious/intercultural dialogue. Pope Francis opened in 2015 the cause for her beatification and canonisation as a person “who turned on a new light for the path to unity in the Church.” This paper does not focus on ecumenism as an essential part of the Focolare Movement but on interreligious dialogue, which became a natural necessity when the Movement started to spread worldwide. The focus here is not on the interreligious dialogue methods but on Chiara Lubich’s personality and charisma as a proponent of dialogue initiatives. Her mystical experience and deep sensation of everyone being a single family brought the Movement closer to other religions.

The interreligious dialogue in the Focolare Movement is founded on spirituality and harmony, with a central emphasis on love and the Golden Rule. However, examining the Movement’s documents and history shows that Chiara Lubich is the real foundation of this dialogue and her charismatic/mystical experiences with people of other faiths. The paper shows successes and challenges in an approach without a mediator and with a clear Christian background, often rooted in an image of the crucified Christ as a beginning point of dialogue. Furthermore, the paper examines, on a more theoretical level, the impact of religious charisma on interreligious dialogue. Does such a dialogue ask for charismatic people and movements, signs of miracles, and tremendous spiritual unity? What can we learn from the Focolare Movement’s particular charismatic approach? Such questions form the conclusion of this paper.

2 Charisma in the Biblical Context

The significance of the term “charisma” finds its roots in the religious milieu from which it emerged, thereby imbuing it with its initial connotation. Etymologically derived from the Greek χάρισμα and Late Latin charisma, it conveys the notion of a “gift of grace”.¹ χαρίσματα, the plural form, derives from χάρις, signifying “gift.” Intrinsically personal and individualistic, its sociological significance emerges from its function as a bestowed grace of the Holy Spirit upon an individual, aimed at fostering communal unity. Theological lexicons commonly define charisma as a divine bestowment upon a believer who, having undergone a profound religious experience, exhibits an extraordinary capacity to influence the spiritual trajectory of a group or epoch. Thus, charisma epitomizes an unmerited endowment of grace, originating from the Divine Spirit and bestowed upon individuals to facilitate communal cohesion.

The concept of charisma is susceptible to multifaceted interpretations. Sociopolitically, it denotes a quality inherent in select individuals, empowering them with the capacity to garner attention and followership. In religious and theological discourse, charisma assumes an overwhelmingly positive connotation, representing a supernatural endowment bestowed upon individuals for the spiritual edification of the religious community and the broader welfare. From a religious standpoint, charisma represents a divine bestowment bestowed by God or a deity upon an individual to serve the collective good of the community. Within the New Testament framework, charisma signifies the bestowal of grace and the gifts of the Holy Spirit for the service of the community. Against the backdrop of modernity and religious revitalization, charismatic movements emerged, seeking spiritual renewal under the auspices of the Holy Spirit.

Carl G. Jung, renowned for his profound insights into the intricacies of the human psyche and the profound complexities of the religious phenomenon, contends that religious truth fundamentally constitutes an experiential reality rather than a mere doctrinal proposition. According to Jung, religion epitomizes an absolute experiential reality beyond rational discourse.² One who undergoes such a transformative encounter with truth may experience a radical conversion, embodying a newfound identity and dedicating their life to service – the vocation to which they feel divinely called and commissioned. Within a religious framework, this mission (missio) finds paradigmatic expression in the prophetic service (charisma), wherein individuals are directly commissioned to convey the divine message to humanity.

In the apostolic era, the term “charisma” found limited usage, with scant effort made to delineate between hierarchical, institutional, and charismatic manifestations within the Church. Saint Paul intervened to quell nascent attempts at factionalism within the Corinthian Church, affirming the essential unity of the Body of Christ. In Paul’s conception, charisma fundamentally denotes a Christian vocation – an endowment bestowed upon all believers (1 Corinthians 1:7) – manifesting as a gift of redemption and eternal life (Romans 1:11; 5:15). Every Christian, according to Paul, is called to discern and live out their personal vocation, whether through marital commitment, celibacy, or ministerial service.

Charisms, characterized by their gratuitous nature – emanating from the wellspring of divine mercy (charis) and suffused with an essence of joy (chara) – are tailored for communal advancement and are thus not antithetical to institutional structures. Service constitutes a primary mode of charismatic expression, manifesting in various forms such as priesthood, monasticism, or lay ministry. Diverse charisms encompass spheres ranging from ecclesiastical authority and jurisprudence to evangelization, education, and humanitarian endeavors, as well as the sanctified lives of the laity.³

Paul acknowledges the manifold merciful gifts imparted by the Spirit of Christ for the edification of the Church as the Body of Christ. However, he admonishes the Corinthians for their divisive misuse of these gifts, wherein certain individuals sought personal elevation at the expense of communal harmony. Consequently, Paul advocates for order and unity, emphasizing the primacy of apostolic and prophetic charisms (1 Corinthians 12:28; Ephesians 4:11), all grounded in the spirit of love (1 Corinthians 13). Thus, the discernment and testing of charisms become imperative (1 Thessalonians 5:19) to safeguard against discord and ensure their constructive contribution to communal life.

Historically, tensions between institutional structures and charismatic manifestations have persisted. Theology of charisma underwent renewal during the Second Vatican Council, particularly elucidated in the document Lumen Gentium. Herein, it is asserted that the Holy Spirit serves as the unifying force within the Church, endowing it with a rich tapestry of hierarchical and charismatic gifts (LG 4). Consequently, the Church is called to discern, embrace, and nurture these charisms, recognizing their integral role in furthering the collective mission.

An array of charisms – ranging from the extraordinary, such as prophecy and healing, to the ordinary and routine – empower Christians to serve the Church’s growth and vitality. These charisms, indispensable for the Church’s flourishing, must not be marginalized but rather acknowledged, esteemed, and cultivated within the institutional framework. The prerogative of ecclesial authority, rooted in the etymological notion of “auger” (to grow), lies in fostering the growth and vitality of charisms, subjecting them to Christological scrutiny and propelling them towards fruitful manifestation for the greater good of the Church.

3 Short History of Chiara Lubich and Focolare Movement

Chiara Lubich (January 22, 1920–March 14, 2008) stands as the illustrious founder of the Focolare Movement, an organization of global significance. Against the backdrop of Europe’s tumultuous history, particularly during its darkest post-war years, Lubich, alongside her companions, unearthed in the Gospel a reservoir of spiritual values conducive to restoring human dignity and fostering universal brotherhood. The encounter between Lubich and the Catholic intellectual Igino Giordani in the immediate aftermath of World War II marked a pivotal moment, wherein Giordani discerned the exceptional charisma within the young Lubich and resolved to bolster her endeavors, rallying as many adherents as possible.⁴

Lubich’s ascendancy culminated in her leadership of a movement transcending denominational boundaries. This movement embraced not only Catholics but also adherents of diverse Christian denominations, practitioners of other faith traditions, and individuals of goodwill irrespective of religious affiliation. Rooted firmly in evangelical principles, the Focolare Movement not only refrains from impeding interfaith dialogue but actively nurtures a spirituality of unity wherein the values and truths inherent to all faith traditions converge, catalyzing mutual enrichment and tangible strides toward universal brotherhood.

Born into a working-class family in Trento, northern Italy, in 1920, Lubich’s upbringing bore no foreshadowing of her future prominence. Her father espoused socialist convictions, while her mother adhered to traditional Christian beliefs. Despite her modest origins within a conventional societal milieu, Lubich evinced a profound yearning to delve into existential truths and unravel the essence of reality. Initiating her career as a teacher to alleviate familial financial burdens, she concurrently pursued studies in philosophy at the University of Venice, yet found herself increasingly drawn to the Gospel’s allure. A serendipitous encounter precipitated her recognition of a divine summons to wholeheartedly dedicate herself to God, a calling she promptly embraced, albeit without crystallized clarity regarding its specific contours. Against the backdrop of wartime turmoil that ravaged her hometown, the nascent strides of the Focolare Movement began to take shape.

Embarking on a trajectory characterized by a “radicalism of love,” Lubich galvanized laypersons to form a burgeoning Christian community characterized by a diverse membership encompassing both celibate and married individuals. This community burgeoned into a multifaceted entity “comprising publishing ventures, dispersed ‘little cities’ (Cittadelle) worldwide functioning as loci of witness and formation, initiatives catering to families and youth, the Economy of Communion project, and notably, the Sophia University Institute (Instituto Universitario Sophia)”.⁵

Lubich’s advocacy, grounded in a reinvigorated apprehension of the Gospel, resonates with profound humanity, fostering bonds of trust and solidarity transcending age, race, social stratum, and spiritual orientation. Her endeavors engender reciprocal enrichment, shaping individuals galvanized by evangelical love. She emerges as a pivotal figure in ecumenical dialogue, interfaith engagement, and cross-cultural discourse, her outreach extending to luminaries such as the Ecumenical Patriarch of Constantinople Athenagoras I, Demetrios I, Archbishops of Canterbury Ramsey, Coggan, and Runcie, as well as Lutheran Bishops Dietzfelbinger, Hanselmann, and Kruse, alongside Prior of Taize Roger Shultz. A trajectory of interreligious dialogue unfolds, exemplified by Lubich’s invitation to Tokyo in 1981 to expound her spiritual experiences before an audience of 10,000 Buddhists. Collaborative endeavors in the social sphere, predicated upon the identification of shared values, burgeon, extending across diverse religious traditions encompassing Judaism, Islam, Buddhism, Hinduism, Taoism, Sikhism, animism, and beyond.

Lubich’s contributions garnered widespread acclaim and accolades, including the Templeton Prize for the Promotion of Religion and Peace in London (1977), the Cross of the Order of St. Augustine of Canterbury (1981), the Byzantine Cross in Istanbul (1984), the Medal of St. Catherine in Siena (1987), and the ecumenical award for the Celebration of the Peace of Augsburg in Augsburg (1988). Furthermore, she received the Woman, Educator for Peace award in Trent (1994) and assumed the role of honorary president of the World Conference of Religions for Peace (WCRP) from 1994 onwards. Lubich’s multifaceted engagement extended to ecclesiastical realms, where she participated as an observer at the extraordinary Synod of Bishops in the Vatican (1985, 1987) and the Synod of Bishops for Europe (1999). Notable recognition encompassed the UNESCO “Education for Peace” award (1996), an address delivered at the United Nations Center titled “Towards the Unity of Nations and Peoples” (1997), and the European Prize for Human Rights (1988). Lubich’s demise on March 14, 2008, elicited widespread mourning, culminating in Maria Voce’s announcement on December 7, 2013, of the decision to petition for Lubich’s beatification.

4 Short Theoretical Framework of Interreligious Dialogue

Interreligious dialogue (IRD) emerges as a crucial instrument for fostering mutual understanding and cultivating positive transformations within intercommunal relationships through the acquisition of novel insights. The 20th century witnessed the formalization of IRD as a structured network of interactions, primarily among the Abrahamic faith traditions. Nonetheless, it is imperative to acknowledge that the Christian East has historically engaged in an intrinsic dialogue with the Other, particularly with adherents of Judaism and Islam. The exigencies of historical epochs rendered such dialogue indispensable, notably during eras when religion held sway as a predominant societal force. Amidst the backdrop of historical contexts characterized by pervasive conflict and conquest, wherein religious majorities and minorities underwent swift permutations, fostering communication with diverse religious constituencies became imperative.

However, elucidating the precise contours of interreligious dialogue warrants scrutiny. The centrality of IRD lies in its capacity as a transformative mechanism for peacebuilding, providing a sanctified arena wherein participants can scrutinize their presuppositions and interrogate their preconceived notions. IRD possesses the latent potential to forge robust interpersonal bonds, engender heightened consciousness, and contribute to conflict resolution devoid of the conventional trappings of advocacy, negotiation, or debate. In operationalizing IRD, certain delineations emerge that demarcate its departure from authentic dialogue, veering instead towards the realms of debate or discussion. Foremost among these is the phenomenon of exclusivism, wherein participants harbor an inclination to assert the sole veracity of their own beliefs while denigrating alternative viewpoints as erroneous or fallacious. Such instances often manifest in proselytization efforts or attempts at conversion, thereby undermining the foundational ethos of dialogue. Conversely, syncretism represents an opposite pole, characterized by a propensity to accentuate shared commonalities and amalgamate disparate religious tenets into a homogenized whole. Both exclusivism and syncretism represent deleterious tendencies that imperil the sanctity of IRD. To counteract these pitfalls, pluralism emerges as a salient antidote, transcending the mere acknowledgment of doctrinal diversity to foreground the ethical underpinnings shared across religious traditions and intrinsically within each tradition.

IRD, as posited, embodies a dialogical endeavor wherein participants hailing from different religious backgrounds converge to engage in deliberations framed through the prism of their respective cultural and religious identities, with the overarching aim of fostering enhanced comprehension of prevailing challenges.⁶ Embedded within the broader area of conflict transformation, IRD assumes a pivotal role in competitive relational dynamics and its change into a collaborative framework predicated upon shared religious precepts and values.⁷

Two overarching models of IRD delineate divergent approaches: the Harmony Model and the Conflict and Differences Model.⁸ The former espouses a focus on affinities, ritualistic and ceremonial elements, interpersonal and communal bonding, and experiential learning while eschewing contentious or politicized subjects. Conversely, the latter adopts a confrontational stance, delving into ideological and religious disparities with a commitment to transparent and profound exploration, thereby fostering inclusivity within a political, pragmatic, and confrontational framework.

5 Dialogue in the Focolare Movement

Dialogue emerges as a privileged avenue for the realization of Jesus’ profound injunction, “That all may be one,” encapsulating his overarching vision of unity and brotherhood within the human family – a vision that serves as the cornerstone of the Focolare Movement’s raison d’être. Propelled by circumstances and the organic proliferation of the Movement across geographical frontiers, dialogical engagements have burgeoned on a global scale, encompassing interactions among individuals, luminaries, movements, and institutions. Such dialogues are predicated upon a steadfast commitment to preserving one’s inherent identity, bearing witness to one’s faith, and cultivating an ethos of openness and reverence towards the beliefs and convictions of others, steadfastly eschewing any semblance of syncretism.

Central to the ethos of the Focolare Movement is its quintessentially Christian and Roman Catholic orientation, grounded profoundly in the exegesis of Jesus forsaken and crucified. As articulated by Lubich,⁹ the imperative to extend love, especially towards those perceived as sinners or adversaries, finds resonance in the enduring ethos of the Movement, wherein the countenance of Jesus forsaken is discerned amidst life’s vicissitudes. Embracing moments of existential desolation or bereavement as encounters with Jesus forsaken imbues adherents with solace and resilience, akin to Jesus’ affirmation, “I am not alone, because the Father is with me” (John 16:32).

Of particular pertinence is Chiara Lubich’s charismatic stewardship of interreligious dialogue. Against the backdrop of contemporary global transformations heralding multiculturalism and religious pluralism, compounded by the specter of xenophobia, religious intolerance, and the specter of civilizational clash, the Focolare Movement assumes a proactive stance in fostering interreligious dialogue. The Movement’s endeavors are geared towards forestalling the fragmentation and discord wrought by religious pluralism, endeavoring instead to harness its potential as a unifying force within the human family.

Interreligious dialogue yields bountiful dividends at the spiritual plane, underpinned by the resolute conviction that adherents of diverse faith traditions aspire primarily towards a concrete manifestation of love, as enshrined in the Golden Rule. The ethos of reciprocity and mutual empathy, inherent within the Golden Rule, serves as a point for engendering an ethos of fraternal communion, wherein dialogue transcends mere benevolence to embrace a radical praxis of self-emptying – a process akin to “stepping into the skin of another” – to apprehend the lived reality of individuals professing different religious affiliations.

The transformative impact of dialogue, rooted in a spirit of unity, manifests in manifold ways, engendering a deepened mutual understanding of religious traditions, while fostering receptivity to each other’s perspectives. This symbiotic exchange cultivates a milieu conducive to “proclaiming with respect,” whereby participants, motivated by genuine love, articulate their faith perspectives with integrity and humility, eschewing any semblance of proselytism. Within this context of reciprocal enlightenment, genuine unity and solidarity are forged, transcending the pitfalls of syncretism to unveil the shared religio-spiritual substratum that binds humanity.

The prophetic vision articulated by Pope Benedict XVI and echoed by religious leaders finds tangible realization through concerted efforts to extinguish hatred, intolerance, and violence from the human heart. The indomitable power of prayer, buttressed by collective resolve, promises to dispel the specter of fanaticism and advance the cause of peace, thus propelling humanity toward the realization of its noblest aspirations.

6 Chiara Lubich’s Charisma for Unity and IRD

Lubich’s charismatic influence served as a catalyzing force for fostering interreligious dialogue (IRD) within the framework of the Focolare Movement. An emblematic moment occurred in 1977 when Chiara Lubich was conferred the Templeton Prize for the Advancement of Faith in London. Her ensuing address, delivered before a diverse audience encompassing representatives from various religious traditions, precipitated an unforeseen and immediate surge of interest among attendees hailing from disparate faith backgrounds. This seminal event marked a pivotal juncture wherein IRD emerged as a central tenet of the Movement’s agenda, underscoring Lubich’s discernment of the imperative to extend the Movement’s outreach towards adherents of other religious persuasions. Lubich’s oration at the Templeton Prize ceremony epitomized a distinctive mystical narrative rhetoric, foregrounding unity as its foundational principle.¹⁰ Drawing from her personal experiential wellspring, Lubich invoked the mystical potentialities latent within the human psyche, beckoning listeners to embark upon a journey of self-exploration aimed at transcending divisive barriers and attaining unity at a transcendent level. The priestly atmosphere permeating her discourse, characterized by a specialized religious literacy, further enhanced its mystical allure, eliciting homage from diverse audiences.

Lubich construed the Movement’s charisma as a pivotal impetus for advancing IRD, noting, “The Focolarini are in contact with many faithful of other religions, whom they love, and they in turn feel attracted and want to know more about us”.¹¹ While acknowledging the paramount importance of knowledge as the bedrock of IRD, Lubich modestly downplayed her personal charisma’s role in engendering a thirst for enlightenment among others. In a notable instance in 1979, venerable Buddhist leader Nikkyo Niwano, founder of the lay association Rissho Kosei-kai, extended an invitation to Chiara Lubich to Tokyo,¹² laying the groundwork for a lasting rapport between the Focolare Movement and the Buddhist community, particularly Buddhist monks residing in Europe and Italy, alongside Theravada Buddhist scholars in Thailand. Subsequently, fruitful engagements were cultivated with Islam, Judaism, and Hinduism adherents.

Scriptural reasoning is central to the Focolare Movement’s IRD praxis, exemplified by communal gatherings centered around the Holy Bible since its inception. Participants would scrutinize biblical passages, and in regions where Christians constitute a minority, adherents of other faith traditions would endeavor to identify resonant themes in their respective scriptures. Notably, in dialogues with Muslims, parallels between biblical verses and relevant ayets from the Qur’an would be discerned, facilitating the discovery of consonant teachings across religious boundaries and fostering interfaith harmony.

Since 1994, Chiara Lubich has served as an honorary president of the World Conference of Religions for Peace (WCRP), with representatives from the Movement actively participating in global and regional WCRP assemblies since 1979. The establishment of permanent centers for interfaith dialogue in Tagaytay, Philippines, and Luminos, USA, underscores the Movement’s commitment to nurturing cross-cultural understanding and cooperation. The “Luminosa Award” conferral annually to eminent figures from diverse religious backgrounds exemplifies the Movement’s ethos of fostering mutual appreciation and collaboration.

Lubich articulates her animating ethos for IRD, emphasizing the imperative of reciprocal listening and respectful engagement, premised upon the abandonment of prejudice and preconception. Notably, she underscores the intrinsic linkage between dialogue and evangelization, elucidating, “At this point, the dialogue flows into evangelization without ever forcing anything on anyone, for we are only being faithful to God and consistent with ourselves”.¹³ Her charismatic leadership, underpinned by a deep mystical experience of faith, propels the Movement towards a shared vision of unity and reciprocal love, consonant with Jesus’ exhortation towards agape.

Such unity, synonymous with the Movement’s charism of unity, finds expression in ecumenical endeavors within Christianity and serves as a wellspring of inspiration in IRD. Lubich’s intimate rapport with Buddhist luminary Nikkyo Niwano facilitated the dissemination of the Movement’s ethos in the Far East, culminating in the establishment of the School for Oriental Religions in Tagaytay, Philippines, in 1982. This pioneering initiative underscored the transformative potential of dialogue in fostering mutual understanding and respect across religious divides.

Lubich’s vision extends beyond the immediate horizon, buoyed by the conviction that within all religious traditions lie the latent “seeds of the Word,”¹⁴ poised to yield a deeper understanding of Christ’s teachings. This hopeful prospect underscores Lubich’s unwavering commitment to interreligious dialogue (IRD), which she delineates through a methodical framework. Firstly, she emphasizes the egalitarian nature of dialogue, wherein all participants are regarded as equals, fostering an environment conducive to mutual respect and understanding. Secondly, Lubich underscores the paramount importance of active listening, entailing the abandonment of entrenched prejudices to cultivate genuine empathy and receptivity towards others. Subsequently, dialogue transitions seamlessly into evangelization, albeit in a non-coercive manner, guided by a fidelity to personal convictions and a respect for individual autonomy.¹⁵

The charismatic ethos underpinning Lubich’s leadership finds expression in what she terms the “charism of unity,” a spiritual orientation deeply rooted in her profound mystical experience of faith. Central to this charism is the recognition of overwhelming divine love, epitomized in the Christian concept of agape, as exemplified in the Easter narrative (1 John 4:16). Lubich conceptualizes this ethos as “trinitization,” likening it to the transformative experiences of other Christian mystics who have enriched the spiritual landscape of Christianity. Embracing the ethos of “trinitization” entails a communal immersion in the divine life, wherein reciprocal love becomes a defining principle, actualized through a harmonious coalescence with the Triune God. The concept of “reciprocal love” serves as a guiding beacon for the Focolare Movement, underscoring its commitment to fostering interfaith harmony grounded in the shared values of compassion and mutual respect:

This participation – and here we come to the specific characteristic of the charism of unity – is evident not only in the existence of the single person’s relation with God the Trinity, but more so in the reciprocal relations among people whose communitarian life is in God the Trinity.¹⁶

While the unity engendered by Lubich’s charismatic leadership finds resonance primarily within the ecumenical movement within Christianity, its transformative potential extends to the realm of IRD. Lubich’s inspirational leadership serves as a catalyst for fostering constructive dialogue and fostering mutual understanding among diverse religious communities. This is exemplified in her proactive engagement in IRD initiatives with Buddhists, indicative of her role as a bridge-builder between disparate religious traditions. Lubich’s involvement in IRD underscores the transformative power of spiritual charisma in bridging religious divides and fostering a culture of tolerance, respect, and cooperation among divergent faith communities.

Lubich’s charismatic leadership and unwavering commitment to fostering dialogue among diverse religious communities epitomize the transformative power of spiritual inspiration in advancing IRD. By bridging disparate faith traditions and nurturing an ethos of mutual respect and understanding, Lubich exemplifies the indispensable role of charismatic leadership in catalyzing positive change and fostering interfaith harmony in an increasingly pluralistic world.

7 Conclusion

In the landscape of modern Interreligious Dialogue (IRD), the Focolare Movement stands as a potential proponent of dialogue of harmony and dialogue of life, owing largely to the charismatic leadership of Chiara Lubich. Lubich’s personal influence played a pivotal role in initiating numerous dialogue projects with other religious communities, facilitating the Movement’s exponential growth in post-war Italy and globally. However, the pace of the Movement has decelerated following Lubich’s passing, with a predominance of older adherents despite efforts to attract younger members. Consequently, the Focolare Movement’s limited visibility and contribution within the global IRD network underscore the significant impact of a charismatic leader and reveal potential weaknesses in the movement’s sustainability and adaptability beyond its founder’s tenure.

Moreover, Chiara Lubich’s emphasis on the unity of humanity was deeply rooted in the charism of unity, which is inherently Christ-centered. While her spirituality facilitated dialogue with other religions, it may not align seamlessly with contemporary IRD principles, prioritizing non-proselytizing approaches and emphasizing internal transformation over external persuasion. Lubich’s dialogue centered on the concept of Jesus Forsaken imbued with theological and spiritual dimensions rather than a pursuit of knowledge-seeking dialogue. Although this orientation may limit the Movement’s relevance in modern IRD frameworks, Lubich’s charismatic legacy remains significant in the realm of spirituality and mysticism, contributing a unique perspective to the discourse on interfaith understanding and cooperation.

Moving forward, the Focolare Movement faces the challenge of balancing its charismatic heritage with the evolving demands of contemporary IRD paradigms. Efforts to rejuvenate the Movement and adapt its approach to align with current IRD principles are imperative for its continued relevance and effectiveness in fostering interfaith dialogue and cooperation on a global scale. This necessitates a shift towards a more inclusive, non-coercive dialogue model that prioritizes mutual understanding, respect, and collaboration while preserving the Movement’s distinctive spiritual ethos and legacy. By embracing a dynamic and adaptable approach to interreligious engagement, the Focolare Movement can reaffirm its commitment to promoting unity, harmony, and solidarity among diverse religious communities in the modern world.