In his book, A History of Apologetics (published in 2018), Avery Dulles describes Luigi Giussani’s per corso trilogy as follows:
”For a highly pastoral work reflecting the classical three-stage approach, one may consult Luigi Giussani's trilogy: The Religious Sense, At the Origin of the Christian Claim, and Why the Church? Departing from the scientific methods of metaphysics and history, Giussani uses an experiential and phenomenological approach reminiscent of Augustine and Pascal.”

Just as the integralists have the French Revolution of 1789 as their historical symbol, so too does CL take 1968 as a symbolic watershed. Although I participated in CL for 20 years, my own history was not wounded as Giussani was by a rejection of history or a felt need to distance from social Catholicism.

TL;DR: Was Giussani an integralist? Mostly not. Giussani embraced democracy and pluralism. He did, however, see unified Christians as fundamental to a flourishing democracy, rejected relativism, and did not seem to share the repugnance for integralism that Hans Urs von Balthasar had.

TL;DR Did CL get financing from the US government? Not directly, but Giussani recommended funds to support the Popular Movement and media initiatives run by people in Communion and Liberation

Giussani spoke of ‘uninterrupted following’ a ‘line of references’ for a ‘true interpretation’ of the charism in February 1992

“‘charism succession’ … is seriously contrary to the teachings of the Church.“ This idea shows up in Communion and Liberation book Generating Traces by Javier Prades, Stefano Alberto, and Luigi Giussani

I’ve collected here several quotes about charisms in the Catholic Church…

When I picked up To Give One’s Life for the Work of Another by Julian Carron, I noticed a kind of disconnect between myself and a topic in Carrón’s preface…