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By now, the Economy of Communion is nearing its twentieth anniversary. A “place of resistence”.
By Luigino Bruni
Published on Citta Nuova n.21/2010 on 10/11/2010
At the end of May, 2011, everyone in the EoC will meet again in Sao Paulo to rediscover the roots of this experience and outline new prospects. The EoC is alive and growing in today’s history, through the crises and the hopes of our time. Chiara Lubich’s proposal to begin businesses and industrial parks, and then (in May of 1989) to start a cultural movement that would give “scientific dignity” to the praxis of the businesses, did not fall into an empty abyss. It was embraced by thousands of people, mostly within the Focolare Movement but recently even outside of it. They are people and institutions who are trying to make that seed produce fruit.
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At the same time, I believe that the entire EoC today is called to face a new step.
I was recently in Brazil and, together with some of the Brazilian protagonists of the project, we went back through some of the first moments of the project. It made me remember a not very well-known episode from those days, and this memory struck me in a particular way. Chiara, returning from that trip to Brazil, had noticed a detail in a painting of Mary Desolate which was in her office and which Igino Giordani had given her many years earlier. In that painting, Mary had a crown of thorns tightly pressed to her chest. For her, it was an immediate connection with the “crown of thorns of poverty” that she had seen in the favelas of Sao Paulo and which had been the inspiration of the newly born EoC. 
This episode made us reflect on the nature of the originating inspiration and on the prospects that await us now and in the years to come. The crown of thorns – the suffering of the poor that Chiara invited us to love and redeem – it was the crown of thorns of Sao Paulo, of all cities. It was the crown of thorns of the world and of capitalism. Obviously, that crown was not made only of the poor in the Focolare. For Chiara, the poor in the Movement were only a first step for then going well beyond that. 
The prospect that opened wide to the EoC was one of great scope: that of contributing to give life to a new economic-social order, to a new model of development, rethinking and connecting the two central realities of capitalism which are still opposites today: business (the motor of economic development) and poverty (of those who are excluded from that development). 
An assessment of the EoC today should then refer more than anything and primarily to this dimension of the project: the relationship between businesses and the excluded.  Only then should there be further assessment on the cultural or theoretical impact that the EoC had or has in the Church, in society and in academia (obviously all important aspects), beyond its capacity to make entrepreneurs more ethical or generous. 
From this perspective, we must admit that we´re still far from having fulfilled the vocation of the EoC. The success of such a project, in fact, is not measured on the number of the businesses that have become more ethical over these years and neither on the profits gathered and given (still too little). Neither is it measured by the development of the industrial parks. The EoC will be fully in line with its mission when it will become an economic and social model which is characterized by communion, and therefore, with a truly human face. To reach this goal, questioned everyday by our freedom and responsibility, there is need to know and want to face at least three demanding challenges.  
First of all, as both praxis and as culture, the EoC needs to put itself always more in network with the other experiences of social and civil economy that, in their way, try to humanize economy. It is a challenge that Chiara foreshadowed in her lectio magistralis in 1999 on the occasion of her honorary degree from Sacred Heart Catholic University in Piacenza. In the ten years that have followed that degree, some steps have been taken, but there is need to do more and to do so on a larger national and international scale. 
Secondly, poverty (which we prefer to call misery or exclusion, in way that is more appropriate and more in line with the Gospel) must be understood today in various ways. It can no longer be just the material poverty of the 1991 Brazilian favelas (although this dimension will always be central and important, as it is also often at the basis of other forms of poverty).   
Exclusion, solitude, lack of meaning in life, of true values, of ability, of rights and freedoms, of relationships – always more, these are the typical twenty-first century forms of poverty which are accompanied by the traditional ones. In particular, starting from the charism of unity of which the EoC expresses, it is urgent today to love and care for these forms of need which arise from broken relationships, from famine of relational goods, from various forms of disunity (private, civil and political), and for which the charism of unity, through its vocation, has eyes capable of seeing in order to transform these wound into blessings.
Therefore, it is necessary to launch a new phase of creativity and innovation, where various enterpreneurs and actors of the EoC, current and future, feel the freedom and responsibility to look at the old and new forms of poverty to find new solutions, always remembering that the first way of fighting exclusion and indigence is the work of creating and offering. 
Finally, it’s necessary to make a cultural and theoretical effort. Starting from the experience of these first years of the EoC and always in dialogue with many others, there is need to create a proposal of a new economic model that does not limit itself to the reflections on individual actions and on businesses. I’m convinced that economists, enterpreneurs and EoC workers have the potential to propose new models of development and institutional dynamics, which they offer as a contribution to that new economic order – environmentally, socially and spiritually sustainable, which so many are searching for today, and which is always more urgent to find. 
If the EoC is capable of reading and facing these challenges with “charismatic” courage, the prophecy of Chiara will become salt for history, and will therefore be able to give its contribution to the well living of the women and men of today, within and outside of markets. It is not by chance that this year, besides the Brazil 2011 event, the worldwide EoC launched a “youth project”, which will have two significant international schools: the first in Latin American and the second in Africa, both in January of 2011.
In the culture of consumption, the EoC can and must be a “resistence place”, not made of islands but of oases of communion and gratuitousness, as the abbeys were during Medieval times. In fact, we can remember that Chiara intuited the reality that would later become the EoC (the “chimneys”) for the first time while contemplating a Benedictan abbey from high upon the Swiss hills. Hers was a message of communion and gratuitousness that has great value today as, in a world where money tends to become everything because one can buy (almost) everything with it, the EoC is a reminder that the greatest wealth is that which is given and shared. This goes for people and for nations.
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    [text] => 
By now, the Economy of Communion is nearing its twentieth anniversary. A “place of resistence”.
By Luigino Bruni
Published on Citta Nuova n.21/2010 on 10/11/2010
At the end of May, 2011, everyone in the EoC will meet again in Sao Paulo to rediscover the roots of this experience and outline new prospects. The EoC is alive and growing in today’s history, through the crises and the hopes of our time. Chiara Lubich’s proposal to begin businesses and industrial parks, and then (in May of 1989) to start a cultural movement that would give “scientific dignity” to the praxis of the businesses, did not fall into an empty abyss. It was embraced by thousands of people, mostly within the Focolare Movement but recently even outside of it. They are people and institutions who are trying to make that seed produce fruit.
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One of the great pillars of the market economy, in particular the labor market, is the idea that the company does not buy people but working hours.
by Luigino Bruni
published on Città Nuova n.10/2011 on 25/05/2011

One of the great pillars of the market economy, in particular the labor market, is the idea that the company does not buy people but working hours. It is because the labor “market” was considered a particular market: on one part work is not merchandise but on the other work performance suffers and is subject to the law of supply and demand. Hence the importance that each country has been attributed to the social mediations (unions) and policies in this market.
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Recently, however, we are witnessing a major change: businesses not only will buy working hours but are looking to buy (and often succeed) the person, especially the youth with this line of reasoning: "I will pay you a lot, I promise you a brilliant career, but time does not exist, there are no limits.” 
This change also depends on a deeper transformation of our society and economy, namely the knowledge that if a worker does not put all his passion, creativity and intelligence in his work performance, businesses will not go forward. It is why one thinks that by paying more one can buy the person, including the heart, mind and passion. But in this operation a worm is hidden, a virus of our capitalist system: the illusion that once the boundary between work and life (because work becomes your life) is eliminated, that person can continue to flourish and mature over time.
In reality, the most important quality of a person is nurtured and grows also and mainly outside the company. And if the company buys me, it removes the possibility of cultivating these outside of work dimensions.  In fact, it is drying up wells from which I draw energy, passion and heart, finding myself completely empty after a few years, no longer useful to the company and often submerged on the rubble of familiar and relational. So if a company wants and needs to look for the best that its worker can give, it must make sure that there is always a surplus of life at work, that is, it needs to protect the space outside of work.
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    [text] => 
One of the great pillars of the market economy, in particular the labor market, is the idea that the company does not buy people but working hours.
by Luigino Bruni
published on Città Nuova n.10/2011 on 25/05/2011

One of the great pillars of the market economy, in particular the labor market, is the idea that the company does not buy people but working hours. It is because the labor “market” was considered a particular market: on one part work is not merchandise but on the other work performance suffers and is subject to the law of supply and demand. Hence the importance that each country has been attributed to the social mediations (unions) and policies in this market.
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Taxes and Justice
By Luigino Bruni
Published on Cittanuova.it on 18/03/2010
Once again, we speak again about fiscal reform and the fight against tax evasion, a disease not only of the fiscal system but of all civil life as it undermines the roots of the "social pact" between citizens. Today, in a modern democracy, we should often remember the logic of taxation. Taxes (and levies) have three goals: they serve to redistribute income and wealth from the rich to the poor; they are an instrument to encourage the consumption of meritorious goods (art, education, culture...); and finally they serve to finance public goods, like streets, security or health.
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All three of these functions make sense within a society that feels itself linked by a pact, as it has a collective dimension which is greater than a sum of contracts and individual and private actions. Let´s think, for example, of public goods: if they cost 1000 and there are 100 of us paying our taxes, each one of us contributes 10 on average. But if we are 100 citizens and only 50 of these pay their taxes, whoever contributes pays 20, for themselves and for their "wily" co-citizens. That is why the social pact is undermined when tax evasion exceeds a critical threshold. It breaks the trust that keeps people and any political community together.
When We talk about the scandal of fiscal paradises - "places" where recycled money often travels, oozing with violence and blood - we should remember that fiscal purgatories also exist. They are where people who, even due to the sly person´s paradise, find themselves under too much unjust and unsustainable fiscal pressure. It´s a purgatory that transforms itself into hell when an entrepreneur that lives legally in sectors of high fiscal evasion is forced to close his business. The fiscal culture changes then over the long run, with the fatiguing art of daily virtuous actions, starting in school. It is not easy to answer a child who asks, "why do fiscal paradises exist?" but we can always wish him that his generation be the first to eliminate this collective shame.
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    [text] => 
Taxes and Justice
By Luigino Bruni
Published on Cittanuova.it on 18/03/2010
Once again, we speak again about fiscal reform and the fight against tax evasion, a disease not only of the fiscal system but of all civil life as it undermines the roots of the "social pact" between citizens. Today, in a modern democracy, we should often remember the logic of taxation. Taxes (and levies) have three goals: they serve to redistribute income and wealth from the rich to the poor; they are an instrument to encourage the consumption of meritorious goods (art, education, culture...); and finally they serve to finance public goods, like streets, security or health.
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Beyond the market - A surprising encounter with an association that has made one of Chiara Lubich's dreams, the Economy of Communion its own
by Luigino Bruni
published in Città Nuova, August 2018
Florence, 28 June, San Lorenzo Church. In the rooms below the church, the Associazione Costruttori di pace (Association of Peacebuilders) presented their nascent enterprise of 'street food’ to an audience of about forty people. I had met them a few months earlier, when they invited me so they could tell me about their interest, or 'passion' (as they like to say), for the Economy of Communion (EoC). An association created by young people to meet the needs of other young migrants who, once they reach 18 years of age, find themselves in a situation of serious vulnerability. They first began to welcome them into the homes of some of them, then they rented an apartment, and now they have created a reception facility in the parish premises.
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The members of the association are workers, salespersons, students. The president, Emmanuel, is a young Italian of African parents. "We found the EoC by chance, looking on the internet for different types of economies," says Mauro, a member of the group, "and from there we arrived at Chiara Lubich. We listened to her on video in some training meetings; then, in one night, some of us dreamt of her, simultaneously. One of them was embraced by Chiara, without her saying anything; to another she gave answers to questions about God and faith; and to me,” he continues, a bit moved “she said a sentence that I have not yet fully understood: »always keep Jesus at the centre«".
The meeting with the Peacebuilders is one of the strongest and most authentic events of these past years. It’s a group of young people who put themselves to work concretely to welcome into their homes other young people going through difficulties. They found the EoC on their own and then met Chiara in their dream in the same night, and she said beautiful things to them, the things she said many times to many of us, but we are forgetting them, because we are forgetting the desire to change the world. The economy of communion is being reborn today (I am thinking of the Congo, Latin America and Europe, too) wherever there are people like Emmanuel, Mauro and their friends and families. Wherever there are people who start welcoming the poor into their homes again. The first 'founding myth' of the EoC is set in post-war Trento, when in the first focolare (which means ‘hearth’ or ‘fireside’ in English - the tr.), sitting at the table one would find “a focolarina, a poor man, a focolarino, a poor man” - as Chiara and her first companions told us many times. And on those occasions, they said, they always put the most beautiful tablecloths and cutlery, to express with that simple gesture how much dignity and value they appropriated to those guests.
Today the EoC stays alive and is reborn where people and entrepreneurs continue to welcome people in difficulty 'inside their house', even if the tables set for the feast are workshop counters and company canteens. Community and productive inclusion is still the first step in every new experience of communion, in every part of the world. "I went to live with the young people we had hosted," Emmanuel told me, "because I could not say that we are a family if I did not go to live with them. Life is born again from life, when someone leaves the warmth of meetings and the consumption of spirituality, and starts to walk towards the other waiting for us.”
Hospitality is a virtue that is very much threatened today as the West is going through an era when it has forgotten its founding values, no longer remembering that Isaac, the son of the Promise, was announced by three guests hosted by Abraham and Sara under their nomadic tent.
The new EoC company that is being set up in Florence will create work for these guests who have come from the sea, because until a young man does not work he has not yet been truly welcomed. However, work does not come from the government or bureaucracies but from those who decide to become entrepreneurs to respond to the cries of the people of their city. Only a thousand Emmanuels and Mauros will keep the EoC alive, and if we continue to stay cosy in the comfort of our communities, the angels will be the ones to visit them and call them in a dream.
 
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    [text] => 
Beyond the market - A surprising encounter with an association that has made one of Chiara Lubich's dreams, the Economy of Communion its own
by Luigino Bruni
published in Città Nuova, August 2018
Florence, 28 June, San Lorenzo Church. In the rooms below the church, the Associazione Costruttori di pace (Association of Peacebuilders) presented their nascent enterprise of 'street food’ to an audience of about forty people. I had met them a few months earlier, when they invited me so they could tell me about their interest, or 'passion' (as they like to say), for the Economy of Communion (EoC). An association created by young people to meet the needs of other young migrants who, once they reach 18 years of age, find themselves in a situation of serious vulnerability. They first began to welcome them into the homes of some of them, then they rented an apartment, and now they have created a reception facility in the parish premises.
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Columns - Beyond the market
by Luigino Bruni
published in 


    

pdf


 Città Nuova n.11/2016

(116 KB)


 on novembre 2016
In large enterprises of our day the attention paid to the management of emotions is growing quickly. Economic organizations are beginning to feel instinctively that we are in a profound anthropological transformation, and so they try, as much as they can, to find the solutions. Because of its ability to anticipate the needs and desires, capitalism is now realizing that in our time there is an ocean of loneliness, famine for attention and tenderness, lack of respect and recognition as well as desire to be seen and beloved, in an unprecedented and immense measure. And it is gearing up to meet even this 'demand' for new markets.
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On the other side, the protagonists of our economy know that the emotional fragility of workers is an ever greater weak point in it. This fragility is caused by the sudden disappearance of an entire millennial heritage of the cultivation and education of emotions. The past generations had learned to go through suffering, joy and crises together, to share in the act of mourning. Literature, popular religiousness and the poems once taught us how to suffer through the pain of others, even those whom we will not see or ever embrace. Mourning was a total kind of event that in its limited time absorbed everything (in our house, when a neighbour was dying we would not turn on the TV). This management of emotions had taught us how to suffer for people we don't know; but without religions, literature and art we only cry for natural reasons (relatives and close friends), we do not you cry for cultural reasons: for people we don't know but are never so strange or foreign as not to feel that they are our brothers. We have forgotten this management of the emotions, and we are in a kind of 'holy Sabbath of emotions', awaiting a resurrection.
One sign of this emotional disaster of our capitalism is the increasing presence of coaches, counsellors, business psychologists in our companies, the growth of supply in new master's degrees in "Management of emotional resources" or "Development of emotional intelligence." All this says that the emotional crisis is great, and that it is the origin of many new relational conflicts and illnesses of the soul – at work and at home.
As for now, the results are altogether rather disappointing, and could not be otherwise, because the great contradictions of our time are forming an ever-growing presence inside the enterprises. The factory is no longer the 'morphology of capitalism'. Therefore it should not be the company to treat the emotional poverty of its workers, because the disease is much more extensive than that which occurs within its borders.
Consider, for example, the enormous change (also in terms of work) that the evolution of the Internet is generating. Many social relations are now lived and operated in the environments of social media. Interactions without bodies, where we exchange millions of words that are different from those that we say or we would say looking each other in the face and clutching the hand of the other. We do not see the redness of the cheeks, the wet eyes, the trembling of the voice; and so we say new and different things with words and symbols (emoticons) that are almost always less responsible or true.
Given the importance that these new 'places' have for teenagers and young people (and now even children), in the age of the Internet we should invest much more in the education of emotions - and we should think more about the fact that this environment is managed by huge corporations for profit. We should talk more and deepen the trivialization of words and signs. The 'heart' and 'kisses' are serious things, which must be handled carefully and sparingly, to prevent them from becoming empty hearts and kisses which will not be there any more when one day we should really donate them to someone flesh and blood, and only to him/her.
Even in the use of these instruments, which are also a great blessing, the principle of subsidiarity should apply: a word sent on social networks is only good if it helps (subsidizes) the good words that we say we when we meet outside the network. We shall learn how to work again if we learn to be together, with our soul and body.
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    [text] => 
Columns - Beyond the market
by Luigino Bruni
published in 


    

pdf


 Città Nuova n.11/2016

(116 KB)


 on novembre 2016
In large enterprises of our day the attention paid to the management of emotions is growing quickly. Economic organizations are beginning to feel instinctively that we are in a profound anthropological transformation, and so they try, as much as they can, to find the solutions. Because of its ability to anticipate the needs and desires, capitalism is now realizing that in our time there is an ocean of loneliness, famine for attention and tenderness, lack of respect and recognition as well as desire to be seen and beloved, in an unprecedented and immense measure. And it is gearing up to meet even this 'demand' for new markets.
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We should not descend to compromise when the poor's skin is at stake.  We should not help them with money wrought out of their weakness.
by Luigino Bruni
published in Città Nuova n.21 on 10/11/2014
I was in London, pursuing economic studies when in the morning of 8th May 1998 Chiara Lubich reached me on my house phone. Even if I had been member of her movement since the age of 15 – this is the great adventure of my life – I had never spoken to her personally. I can still remember how moved and surprised I was, but above all I remember her words: ‘Would you like to help me to attain scientific dignity to the Economy of Communion?’ The she added that on her return from Brazil, seven years after the launch of the EoC she understood that unless there developed an economic thought to accompany the entrepreneurs, the EoC would never really take off. I said yes, I left London for Rome and started working with her and many other fellows – and it all contributed to giving a bit of that scientific dignity to the life we all wanted to live then and now. I understood that life has priority, but thoughts and theory are also life and when they are not there, practice becomes poor and short lived.
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Throughout the ten years of working together Chiara often repeated, ‘Study, write, have meetings. That’s all right. But don't forget, I created the EoC for the poor’. For the poor, not so much nor primarily to make more ethical companies or new economic theories.
This mandate of Chiara's grew up with and in me over the years. It matured, has been enriched and it was given expression in many ways. It never died away, rather, it has become brighter and brighter. Those words have been fruitful and generative. And I / we have revealed many things, all of them beautiful, all of them painful (pain has a light).
I have understood that there are many types of poverty and not all are inhumane. There is no doubt that of the ‘favelas’ that Chiara saw from the plane as it was landing in Sao Paulo; it was there yesterday, and it is there today, too – and we must not rest until it disappears tomorrow. This is the poverty-misery of the social suburbs of the earth. Combating these forms of poverty is still a major priority of the EoC: it is also for this that in May we (from all around the world) will go to Africa, notwithstanding Ebola, to say no to a ‘culture of immunity’ that assists passively to the death of millions of people every year and to the wars in the world, but isolates entire African countries because maybe a dozen Westerners were infected (today people are starving to death in Sierra Leone because they are isolated from everyone).
Next to the poverty of the favelas of the earth there are also old and new types of poverty and especially old and new groups of the poor that the EoC looks at differently: it looks at them in order to love them and be loved by them, in reciprocity. Many of these “other” forms of poverty are in constant growth around us today. Work, especially that of young people, is a great poverty of our time that cannot and should not let us be at peace. Depression that is becoming the new plague of the 21st century. Gamble.
The discovery of the seriousness and urgency of gamble has been gradually growing in me. I have always suffered when I walked into a bar, bought a newspaper or when I stopped at a motorway and saw the impressive choice of slot machines and scratch cards. In recent years I have seen more and more of them inside bars and ugly and black gaming-rooms that have been invading our cities. I found slot machines in all the bars of my small hometown (Roccafluvione) and I saw the birth of a gaming-room and a betting parlour last year.
The turning point arrived the day when, two years ago, I refused to do a conference at a social club of a parish because there were slot machines at the back, shiny and hungry like idols. I felt that it was time to act. I remembered the words of Chiara. I decided to start the “coffee strike” (not to consume anything in the slot machine bars, and say it to the bartender). Then I shared this idea first with a dear Sardinian friend (Vittorio), a companion of mine in ideals and profession, and then I talked with other fellow economists (Alessandra, Leonardo) and with a group of young Romans who are keen on critical consumption and ethical mobs (Gabriel and Francis) - and the slotmob campaign was born: we decided to say no to gambling by saying yes to those bars that by an ethical choice removed the slot machines through a group breakfast and a football tournament and games of gratuitousness.
‘I created the EoC for the poor.’ That is, also for the poor who are victims of gamble, who today are devoured by a gamble empire, a veritable structure of sin, grown virally due to intentional and explicit political choices. Twenty years ago the slots were only in casinos, not in bars. Scratch cards did not exist. Someone in the government decided to start making cash by allying with gamble companies, increasing concessions and inventing increasingly sophisticated systems designed to trap the most fragile.
Those who enter a black room (I do not want to soil the beautiful word “games” by placing it next to gamble), or those women, many of whom are elderly, waiting for the opening of the bar to play, under the stairs, on their favourite machine – they are people in need of help. Behind the clinking of money and the play of colours there hides a harrowing cry for help, if you have the ears to hear it. They all suffer, many of them are fragile, extremely fragile people. Many of them are depressed, many have problems with alcohol and drugs. They should not be left in the hands of for-profit companies designed to make profits out of their despair. In past centuries the pawn shops had been invented and then run by religious orders: whoever pledges their wedding ring or wedding dress should not find themselves facing someone who wants to derive profit from their despair, but a friendly look, full of  pietas. Not someone that earns more if they ruin you more. The more lost you get the more their earnings accumulate, as it happens almost always in the world of the “I-buy-gold”, and as it always happens with gamble. Wise civilizations know this very much, our Italian civilisation has forgotten and denied it.
A government, a parliament and institutions that do nothing, or terribly little to put an end to this scandal is a government that is not taking the side of the poor. Just as those non-profit organizations are not taking the side of the poor (the day that I got to know how many they are I could not sleep) that accept money from our fragile people to treat other fragilities. Is this not mad?! And all those who sign agreements with “industrial associations for gamble” to support legal gambling and combat illegal gambling, accepting and signing the idea that legal gambling is good. I hope it's just naiveté.
There is so much pain in the world, we know it well. Part of this pain can be eliminated or at least reduced. But more is needed in terms of action and in thought. Gamble is a metastasis of a profound illness of our capitalism, particularly of Italian capitalism (Italy is the first European nation to be pro-gamble while there are no slot machines in the bars in Germany and France). Behind the big Italian gamble enterprises (Lottomatica, Sisal, SNAI ...) there are companies that were once producers of geographic atlases and books for our children (and unfortunately they still are), who, after having lost their original mission thought of jumping into a safe market where profits are not lacking – institutions are seriously complicit. In Italy there is not only the beautiful capitalism of small and medium enterprises and family businesses (also larger ones) that is looking to the long run, loving the people and the territories. There is also the “Lottomatica model” based capitalism that has the sole purpose of maximizing profits and returns and is planning go to schools to educate our children about “responsible gambling”, and maybe it will succeed, too, given the precedents. This capitalism is not the economy that Chiara dreamed of, it is not civil but uncivil economy, one that grows and prospers by consuming the poor.
The EoC will only continue its course towards a more fraternal world if it continues to hear the “cry of the poor”, the poor of the favelas and the poor devoured by that utterly wrong part of capitalism in our country. It was listening to the cry of the poor that moved Chiara and made her invent the EoC. It is hearing other cries of other poor people (the cries of the poor are perhaps the same everywhere) that now moves our actions against gambling, and has to induce other similar actions, because we cannot sleep peacefully while structures of sin devour our brothers and sisters. ‘Don't forget, the EoC was born for the poor.’ Let's keep that in mind, together.
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    [text] => 
We should not descend to compromise when the poor's skin is at stake.  We should not help them with money wrought out of their weakness.
by Luigino Bruni
published in Città Nuova n.21 on 10/11/2014
I was in London, pursuing economic studies when in the morning of 8th May 1998 Chiara Lubich reached me on my house phone. Even if I had been member of her movement since the age of 15 – this is the great adventure of my life – I had never spoken to her personally. I can still remember how moved and surprised I was, but above all I remember her words: ‘Would you like to help me to attain scientific dignity to the Economy of Communion?’ The she added that on her return from Brazil, seven years after the launch of the EoC she understood that unless there developed an economic thought to accompany the entrepreneurs, the EoC would never really take off. I said yes, I left London for Rome and started working with her and many other fellows – and it all contributed to giving a bit of that scientific dignity to the life we all wanted to live then and now. I understood that life has priority, but thoughts and theory are also life and when they are not there, practice becomes poor and short lived.
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By Luigino Bruni
Published in Città Nuova n. 5/2013 on March 10, 2013
In our hedonistic, consumeristic, and finance centric culture, love may be the most used and worn out word. However, Benedict XVI made it the core of his social doctrine. Deus Caritas est and Caritas in Veritate, are, respectively, his first and last encyclicals.
Despite being discarded by our society, love was chosen by Pope Benedict to be the cornerstone of the Church and his reign as pope, from beginning to end. This love is called charitas, a latin word carrying a long and intriguing past. It was used for trading (it meant expensive or valuable) before the first Latin Christians adopted it to translate the word agape.
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This Greek word was adopted by the New Testament's authors to express the absolute novelty of Christian love. The words Eros and philia (friendship), which were used back then, were simply not appropriate. In fact, agape, as opposed to eros, includes love for that which is repulsive and unfriendly; it doesn't expect anything in return. Nonetheless, in his first encyclical the pope teaches us that agape isn't contrary to eros and philia, but rather is the result of their utmost development. One should keep this concept in mind to understand Caritas in Veritate. In that encyclical he admits that the market doesn't exclude gifts and contracts that include graciousness. It is important to notice though the distinction between gifts versus presents, and graciousness versus things free of charge (no cost). These are commonly and mistakenly considered to be synonyms.
The love previously mentioned is central to Benedict XVI's social, anthropological, and theological encyclicals. These true social and economic letters could only come from a true theologist. Pope Ratzinger stated more than once that love-charitas is the principle for true socialization and for the economy (no other type of love). Such an idea triggered a cultural revolution, which, due to its enormous area of influence, will only be entirely understood in the future.
As an economist of communion, I'm tremendously grateful to Pope Benedict for recognizing charitas as the core of economics. By doing so he elevated its importance to new levels. As the crisis broke out and the economy strayed far from the principle of love, St. Peter's successor appealed for the economy, the labor market, banks, and enterprises to live up to their original and precious vocation.. Today, thanks to him,  many people can experience love in their work and in the economy. This theologist pope dared to combine the market with love, contracts with gifts, justice with graciousness, and the economy with communion.
In short, this pope was another great Benedict. He gave us all a new ethical principle, as important as his predecessor's “ora” and “labora”. He gave lay Christians a beautiful life path by naming the economy love. He sent out a message of great hope to workers and to the labor market during the crisis. Therefore, by addressing the economy Benedict XVI changed it forever. Perhaps some people didn't read the encyclicals due to our incapability to disseminate them efficiently, but even they were affected by the changes caused by his writings.
In everyone's name I would like to thank you Pope Joseph, for your words that filled  our professions and  everyday life with dignity. Your message is a love song to humans as beings made of bread and salt (salary). We are such concrete creatures when we love, think or pray as well; when we pray (“ora”) and work (“labora”).
Translated by Cristian Sebok
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    [text] => 
By Luigino Bruni
Published in Città Nuova n. 5/2013 on March 10, 2013
In our hedonistic, consumeristic, and finance centric culture, love may be the most used and worn out word. However, Benedict XVI made it the core of his social doctrine. Deus Caritas est and Caritas in Veritate, are, respectively, his first and last encyclicals.
Despite being discarded by our society, love was chosen by Pope Benedict to be the cornerstone of the Church and his reign as pope, from beginning to end. This love is called charitas, a latin word carrying a long and intriguing past. It was used for trading (it meant expensive or valuable) before the first Latin Christians adopted it to translate the word agape.
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