being defined as 'the Italian Gandhi'. Capitini approached nonviolence in the late twenties and in 1931 Gandhi visited Italy for a few days. Capitini drew many lessons from Gandhian philosophy; he developed an overarching perspective where nonviolence became the source of inspiration for many of its activities and achievements. His work was also inspired by the concept of persuasion and openness. For Capitini the term persuasion, in the sense of complete conviction, indicated faith, and the deep belief in certain values and commitments. He believed that individual acts, according to the criteria of its profound consciousness, can create value and find something that is worth more than material existence and formal spirituality. Persuasion, a word which Capitini took from the philosopher Carlo Michelstaedter of Gorizia, is the ability to pursue one's own ideals with tenacity, and the power of nonviolence, a gentle power, however determined. The opening is the opposite of the conservative and authoritarian vision of Fascism; it is the elevation of the soul toward God. For Capitini, individuals have to open to 'all human beings, to all people, even to things'. In some way, he wished that society, the Church and, traditions were opened up to a dimension of freedom and a gift to all. First of all, through the idea of nonviolent non-cooperation he found the strength to refuse the card for entry to the fascist party, losing his job at the University. Initially he developed the concept of omnicracy, the power for all, meaning that each person has the right to participate in government and control of public power through meetings, assemblies, and meetings with politicians and those who held institutional roles. These meetings had to be public, informing people what was happening and what decisions were being taken. In 1948, Pietro Pinna listened to Capitini at a conference sponsored by the Movement of Religion in Ferrara. In the aftermath of that occurrence, Pinna matured his choice of conscientious objection. He was the first post-war objector. Pinna underwent a first process and a first conviction in 1949 and served Capitini as testimony in his favor. Capitini mobilized to help young Pinna to his choice of conscientious objection. For this initiative Capitini called on the support of his intellectual friends and Members of the Italian Parliament. The role of religion in Capitini's work His key religious ideas were: co-presence, open religion, you-all people, 'free addition', and non-mendacity.