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At the origin of biblical civilisation we find the supportive institution of gleaning. It serves as the basis for the Book of Ruth: when the reapers went to cut the crops, they did not go over it a second time, because the gleaning was meant for the poor...
by Luigino Bruni
published in Il Messaggero di S. Antonio on 07/05/2023
“Sir, how does this parking machine work?” asked an elderly lady who was trying, like me, to pay for parking on the blue-striped area. In that city, the company that manages the municipal car parks – which is public land, therefore everyone's – had the good idea, by now a widespread protocol, of requiring the citizen to enter their car plate number in the parking machine. “I don't remember it,” the lady tells me. She shows me where her car is, which is far away for her as she has difficulty walking. I go there, take a picture of the number plate, and help her pay for the ticket.

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In the end, a question arises in me: “Why is it necessary to enter the plate number?” The only answer I can think of is to prevent the one who parked there, paid for two hours and only stayed for one, from being able to donate the remaining hour to someone else. A lady friend of mine who is a police officer tells me that there might also be another reason: if I get fined by mistake because they do not see the receipt on the car, I can prove with the plate number that I had paid. To be honest I think the first reason is by far the dominant one, since in almost forty years of driving I have never received a fine when I had paid for parking! 
So the issue is simple: a for-profit company must maximise profits, and if it takes upon itself to manage a public good on behalf of the municipality, it does so with the aim of making a profit. However, I am convinced that public or private companies that manage common and public goods should be civil, or non-profit enterprises, i.e. they should not aim to maximise profits, but to efficiently manage an asset that belongs to everyone. The introduction of a price to manage public goods can serve to rationalise management (free things almost always become nobody's things) and not necessarily to make cash. 
But what are the effects of the introduction of the plate number? The first we have seen: people are not all equal in their ‘functioning’, as the great economist Amartya Sen would say. That is, public and administrative measures have different effects on different people. And a good criterion to follow when one wants to perform innovation in the field of public goods is to look at the effects of innovation starting with the most disadvantaged categories: the elderly, children, people with disabilities. 
Then there is the specific effect related to the prohibition to exchange tickets with other fellow citizens. When I was studying in London, there was a metro station where everyone knew that you could find tickets with a still valid duration, left there by those who had not used them all so that the young and the poor could get them. To prevent these (possible) exchanges for a few extra dollars, besides being civilly stupid, sends out signals about the kind of city you want to create: a city where the strong and the rich are better off, and where the frail and the discarded are worse off. At the origin of biblical civilisation we find the supportive institution of gleaning. It serves as the basis for the - beautiful - book of Ruth: when the reapers went to cut the crops, they did not go over it a second time, because the second round, the gleaning was meant for the poor, the widows and strangers... The fields did not belong to the owners, because “The earth is the Lord’s, and everything in it”.
We are privatising the common goods, we are eliminating the many ancient forms of gleaning. We will soon have cities inhabited by more and more merchants and fewer and fewer citizens, where all the harvest is exhausted in the first round. And perhaps the old lady will no longer leave her house to do her shopping: a new company will bring it to her door to make a profit from these deliveries. The city will be poorer and sadder, and so will we.
Photo credits: © Giuliano Dinon / Archivio MSA
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At the origin of biblical civilisation we find the supportive institution of gleaning. It serves as the basis for the Book of Ruth: when the reapers went to cut the crops, they did not go over it a second time, because the gleaning was meant for the poor...
by Luigino Bruni
published in Il Messaggero di S. Antonio on 07/05/2023
“Sir, how does this parking machine work?” asked an elderly lady who was trying, like me, to pay for parking on the blue-striped area. In that city, the company that manages the municipal car parks – which is public land, therefore everyone's – had the good idea, by now a widespread protocol, of requiring the citizen to enter their car plate number in the parking machine. “I don't remember it,” the lady tells me. She shows me where her car is, which is far away for her as she has difficulty walking. I go there, take a picture of the number plate, and help her pay for the ticket.

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Today, we should take the part of Christianity that’s still alive and inculturate it in our post-Christian time, which no longer understands the languages of faith, but would be able to understand them through an appropriate cultural and narrative operation.
by Luigino Bruni
published in Messaggero di Sant'Antonio on 03/03/2023
Christianity, that is, Christian civilisation, was not born out of the Gospel alone. It was the result of a hybridisation between the Gospels, the Bible, Greco-Roman culture, Italic and European civilisations, and also the Longobard, Nordic, Slavic, Byzantine and Arab civilisations. Christian Europe is the fruit of this cross-breeding, much richer and more varied than just Christian theology or faith. Popular piety is an interweaving of many faiths and traditions, and processions have gradually taken the place of pagan processions dedicated to the gods of the fields and nature. The vast majority of pre-modern Italians and Europeans had no idea what the Holy Trinity was, no idea of the difference between Jesus and God the Father, no idea of the difference between Jesus, Our Lady and the saints: they were all deities on whom, they believed, life depended. On their feasts, the ancient Europeans and Italians continued to sing the usual songs behind the processional canopies, only carrying a different statue under them, and sometimes not even that.
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This mixing went on, without major discontinuities, until the 20th century. The religion of my grandmother and grandfather, peasants and Christians, consisted of prayers in a dialect version of Latin with incomprehensible content. In Mary they saw not so much her immaculate conception, but that she had been a mother, that she had given birth in the cold and frost in a stable, that she had been under the cross of her son, that she had held him, dead, in her arms. As they, too, did, as women and mothers did. They did not know Christological dogmas, but they knew that Jesus was good, that he loved the poor and healed the sick, that he had died crucified with his mother under the cross, that therefore he too had suffered much, perhaps more than they did. And that is why they loved him, and that was all they needed to believe that God the Father was also good, but could always get angry and punish (the idea that God was only love was never the idea of the people). Even today, my father can recite only one prayer by heart in a mixture of Italian and Ascolan dialect. It is not among those learned in catechism (which I believe he never attended, catechism was one of the things for the rich or for city children), it is a prayer that is theologically imperfect, but full of the life and faith of the people. People who knew nothing of theology, but on 28 December, in memory of the ‘Slaughter of the Innocents’ by Herod, did not cut bread so as not to have to hold a knife in their hands.
The Church, especially the Catholic Church, was therefore not afraid to take pagan festivals and integrate them into Christian civilisation. Today we should do a similar and symmetrical operation: take the part of Christianity that’s still alive and inculturate it in our post-Christian time, which no longer understands the languages of faith, but would be able to understand them through an appropriate cultural and narrative operation. Just as the Christians took the pagan temples and built new churches on top of them (in Syracuse or Ascoli you can still see these), today we should take the pillars of Christianity that are still alive - especially the spiritual ones - and build new spiritual edifices on top of them that can be filled by the women and men of our time, who no longer understand the theological language of the 20th century but who still thirst and hunger for God, for salvation, for Christ. It’s a difficult operation, but an essential one: otherwise, depression will be the pandemic of the coming years. We are seriously behind schedule. Dietrich Boenhoeffer wrote this in his wonderful letter from prison on 30 April 1944, when he announced the need for a post-religious Christianity. Behind schedule, but perhaps still in time.
Photo credits: © Giuliano Dinon / Archivio MSA
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Today, we should take the part of Christianity that’s still alive and inculturate it in our post-Christian time, which no longer understands the languages of faith, but would be able to understand them through an appropriate cultural and narrative operation.
by Luigino Bruni
published in Messaggero di Sant'Antonio on 03/03/2023
Christianity, that is, Christian civilisation, was not born out of the Gospel alone. It was the result of a hybridisation between the Gospels, the Bible, Greco-Roman culture, Italic and European civilisations, and also the Longobard, Nordic, Slavic, Byzantine and Arab civilisations. Christian Europe is the fruit of this cross-breeding, much richer and more varied than just Christian theology or faith. Popular piety is an interweaving of many faiths and traditions, and processions have gradually taken the place of pagan processions dedicated to the gods of the fields and nature. The vast majority of pre-modern Italians and Europeans had no idea what the Holy Trinity was, no idea of the difference between Jesus and God the Father, no idea of the difference between Jesus, Our Lady and the saints: they were all deities on whom, they believed, life depended. On their feasts, the ancient Europeans and Italians continued to sing the usual songs behind the processional canopies, only carrying a different statue under them, and sometimes not even that.
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The distance between the rulers and the poor is a major problem of democracy. Without a new competence of politics and politicians, the distance between life and the palace is bound to grow.
by Luigino Bruni
published in Il Messaggero di Sant'Antonio on 06/01/2023
In one of the most beautiful pages of the book Cuore (Heart) by Edmondo De Amicis, Alberto Bottini, the father of Enrico (the boy protagonist of the book) says to his son: ‘the man who associates with but one social class is like the student who reads but one book’ (English translation by Isabel F. Hapgood). In that post-unification phase of the country, it was very important to try to “make Italians” by overcoming the feudal world and its castes. And this overcoming in the direction of civil fraternity was entrusted above all to the public school, which was becoming compulsory for the first years of primary school.

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The message for Enrico, son of the bourgeoisie, was clear: make friends with youngsters of all social classes, from the bricklayer to the blacksmith's son, because this boyhood friendship will be decisive for a new social friendship when you become adult citizens. This sentence contains great wisdom. Today, in fact, we know that the first reason for the decline of all elites - cultural, economic, political or religious - lies in the loss of relational biodiversity. When a group of people feels and represents itself as an elite, and therefore stops frequenting the places that are for everybody, no longer having friends and acquaintances from different cultures and socio-economic conditions; when the life of the members of this elite takes place only in luxury hotels, golf courses, starred restaurants, no longer having contact with people in the metro, in the markets, in the queues at the post office - then the inexorable decline of that elite has already begun.
And we are already seeing it with the current generation of managers of large corporations, in deep anthropological and semantic crisis (even if they are very rich), because it’s been too long now that they shut themselves away in self-referential worlds, losing contact even with their own workers and labourers. Yesterday's entrepreneur, in the vast majority of cases, lived in the town of everyone, sent his children to the schools of everyone, frequented bars and barbershops of everyone, and above all frequented the factories and workshops of his workers, and knew the work because he knew the workers and often worked with them, sharing smells and wounds. When this self-segregation happens also to the political elites called to govern, the damage is even greater. For they find themselves losing essential competence in the matters on which they are supposed to legislate.
Let us consider, for an important example, the issue of poverty. In the imagination of our rulers, among the million or so citizens who receive an average of around EUR 500 per month in citizenship income (the state-guaranteed minimum income in Italy - the tr.), there would be a significant proportion of culprits, that is, people who could work but instead, as they are lazy and slackers, prefer the sofa to work. Then one looks at the data and wonders where this belief, as strong as religious dogma, comes from. Those who know at least some of the families receiving citizenship income know very well that if these people do not work it is almost always because of some serious problem, and that leading a degraded life that leads you to prefer the sofa to work is also a form of poverty.
But the distance between the rulers and the truly poor is a major problem of democracy. Too many politicians talk about the poor in the abstract, without ever having seen them, having spoken to them. They thus make laws for the imagined poor and end up losing touch with the real poor who, for this reason too, become the rejects of society. Without a new competence of politics and politicians, who are willing to return to the school of the street and of the poor, the distance between life and the palace is bound to grow inexorably.
Photo credits: © Giuliano Dinon / MSA Archive
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The distance between the rulers and the poor is a major problem of democracy. Without a new competence of politics and politicians, the distance between life and the palace is bound to grow.
by Luigino Bruni
published in Il Messaggero di Sant'Antonio on 06/01/2023
In one of the most beautiful pages of the book Cuore (Heart) by Edmondo De Amicis, Alberto Bottini, the father of Enrico (the boy protagonist of the book) says to his son: ‘the man who associates with but one social class is like the student who reads but one book’ (English translation by Isabel F. Hapgood). In that post-unification phase of the country, it was very important to try to “make Italians” by overcoming the feudal world and its castes. And this overcoming in the direction of civil fraternity was entrusted above all to the public school, which was becoming compulsory for the first years of primary school.

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Today the earth is full of Samaritans and Syro-Phoenician Women waiting for us at the crossroads to explain the Gospel that they do not yet know: when will we bend down to listen to them?
By Luigino Bruni
published in Messaggero di Sant'Antonio on 8/11/2022
The parable of the “Good Samaritan” is among the most beautiful in the Gospels (Luke 10). Pope Francis chose this parable as the biblical cornerstone of his encyclical on fraternity, Fratelli tutti. The first message of the Good Samaritan is the difference between “neighbour” and “the person close to one”. The Samaritan who passed by on the road was not the closest person to the victim who fell into the hands of the robbers; on the contrary, he was the furthest from him from all points of view (by religion, ethnicity, and geography). Instead, the injured man’s neighbours were the priest and the Levite, who, on the contrary, did not stop. So, the Samaritan made himself a neighbour of that person even though he was not close to him.

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The golden rule of the Gospel then disentangles love from the many forms of proximity: one does not love one's neighbour because he is close to me, or because he is closer to me than another person, but because he is a person who is in need, because he is a victim. Otherwise, as the economist Amartya Sen reminded us (The Idea of Justice), we will always have people who are closer to us than others, and therefore we will not be just because every idea of justice carries with it an idea of fairness of treatment. If I treat those closest to me better than those who are less close, the first rule of justice is broken. So the phrases and policies that are based on expressions like “Italians first”, “Europeans first”, “Catholics first” are radically contrary to the logic and politics of the Gospel, which only allows us to say: “The first one is the one I meet on the road who is in need”.
Jesus himself learns the logic of the Good Samaritan, when (as Mark's Gospel recounts in chapter 7:24-30) he meets the Syro-Phoenician woman. That woman, who is from another people and another religion, therefore a ‘distant’ one, asks him to cast a demon out of her young daughter. And Jesus as a first response confuses the one who is close with one’s neighbour, and says to her, “First let the children eat all they want, for it is not right to take the children’s bread and toss it to the dogs”. Here Jesus repeats what any sensible person would say. To take care of one's own children first and then those of others is part of natural law: it is not good to take care of others without having solved the problems of the family first.
But the Gospel is neither common sense nor natural law: it is agape, it is something else. There and then, that foreign and distant woman, though she was unaware of it, was telling Jesus the parable of the Good Samaritan, she was teaching him his Gospel. Jesus let himself be converted by her: »“Lord,” she replied, “even the dogs under the table eat the children’s crumbs.” Then he told her, “For such a reply, you may go; the demon has left your daughter.”« It is wonderful to see Jesus learning his Gospel from a pagan woman, from a mother, it is moving and absolutely human to see that even Jesus changes his mind, that even God is converted.
The Church still follows Jesus if she continues to be converted by the victims, if and when she is capable of rediscovering the Gospel by meeting the poor along the road, those poor and distant people who have explained and still explain to the Church its own Gospel, with words that speak of human rights, respect, equality, fraternity and sorority. The Church has been converted to a more Christian Gospel through the humane words of victims and the distant ones. For in the Bible man learns heaven from God but God learns earth from men, women and children. Today the earth is full of Samaritans and Syro-Phoenician Women waiting for us at the crossroads to explain the Gospel that they do not yet know: when will we bend down to listen to them?
Photo credits: © Giuliano Dinon / MSA Archive
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Today the earth is full of Samaritans and Syro-Phoenician Women waiting for us at the crossroads to explain the Gospel that they do not yet know: when will we bend down to listen to them?
By Luigino Bruni
published in Messaggero di Sant'Antonio on 8/11/2022
The parable of the “Good Samaritan” is among the most beautiful in the Gospels (Luke 10). Pope Francis chose this parable as the biblical cornerstone of his encyclical on fraternity, Fratelli tutti. The first message of the Good Samaritan is the difference between “neighbour” and “the person close to one”. The Samaritan who passed by on the road was not the closest person to the victim who fell into the hands of the robbers; on the contrary, he was the furthest from him from all points of view (by religion, ethnicity, and geography). Instead, the injured man’s neighbours were the priest and the Levite, who, on the contrary, did not stop. So, the Samaritan made himself a neighbour of that person even though he was not close to him.

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The market is a matter of relationships and positive relationships are those that make everyone grow and in which no one loses. In this the market is indeed different from sport.
by Luigino Bruni
published in Il Messaggero di Sant'Antonio on 23/09/2022
Sport has always been juxtaposed with markets and the economy, but the parallels are not always proposed with sufficient attention and a discerning eye. In fact, there is a diverse set of words and inspirations that sport can offer markets: some are good and useful; some less so, some are simply misleading. Let us start with the good ones. The first concerns the relationship that exists in individual sports between the individual athlete and his or her team or national team.

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This relationship is complex, because it thrives on an interweaving of cooperation and competition, a lot of cooperation and a few instants of competition. During training, in relay races, it is cooperation and friendship that dominates: the good of all and the good of each coincide. During decisive competitions, on the other hand, relationships become zero-sum games, and competition becomes merely positional: the victory of one athlete means the defeat of others. Similarly, in market relationships between the various agents (companies, consumers, suppliers...), the vast majority of relationships are cooperative and mutually beneficial (positive-sum games), and competitions in which someone wins at the expense of others are very rare indeed. Why?
Let's imagine that Giovanni is a young plumber who starts his business as a small artisan entrepreneur. The best - for me the only - intelligent attitude with which he should start his enterprise is to ask himself: “Who in my town needs my services?” – and then look for customers with whom he can cooperate in a mutually beneficial relationship. If instead he starts by asking himself: “Where are the competitors I want to beat?” – Giovanni is not at all likely to become a good entrepreneur, because he will invest his energies in rival, non-generative passions. Because while in sport, perhaps, an athlete can also grow by directing his energies towards beating his competitors (but I still have my doubts here), the market is a matter of relationships and positive relationships are those that make everyone grow and in which no one loses. In this the market is really different from sport.
A second area of similarity between the market and sport is the role of competitors. In sport, having strong competitors is essential for individual athletes to grow and achieve excellent results. The situation is similar in the market, where the presence of competition is essential for improvement: monopolies are bad for any economic and social system, and in the long run also for the monopolist. Our choice of words is wrong, however, when we think that sport is just competition in a zero-sum game and therefore use the expressions ‘winning’ and ‘losing’ (these are bad words any time and everywhere) and apply them to businesses.
Thus we no longer understand what markets - and sport - are all about, because we lose sight of the golden law of economics: mutual benefit. When we leave a pizzeria and to our “Thank you” the owner replies: “Thank you”, we are simply saying that the economy in its true nature is a form of civilised reciprocity. This characteristic of markets was known even to the early economists of the 18th century, who hoped that the development of markets would lead to the end of wars, precisely because every merchant knows that the growth of others is the precondition for their own growth. Today, unfortunately, we seem to be forgetting this and thus in fact denying the peaceful nature of the economy by using sanctions as weapons of war.
Photo credits: © Giuliano Dinon / MSA Archive
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The market is a matter of relationships and positive relationships are those that make everyone grow and in which no one loses. In this the market is indeed different from sport.
by Luigino Bruni
published in Il Messaggero di Sant'Antonio on 23/09/2022
Sport has always been juxtaposed with markets and the economy, but the parallels are not always proposed with sufficient attention and a discerning eye. In fact, there is a diverse set of words and inspirations that sport can offer markets: some are good and useful; some less so, some are simply misleading. Let us start with the good ones. The first concerns the relationship that exists in individual sports between the individual athlete and his or her team or national team.

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We need to be aware, and keep our conscience alert, that every time we allow a ‘no’ to enter our lives, that ‘no’ multiplies, becomes a mountain, and reduces the horizon of freedom for us and for everyone.
by Luigino Bruni
published in Il Messaggero di Sant'Antonio on 23/09/2021
In the 1960s, Thomas Schelling, the Nobel Prize winner for Economics, developed models that help us understand certain socio-political phenomena. In particular, he showed how self-imposed personal limitations that seem 'normal' produce, once aggregated and on a large scale, very radical outcomes that individuals neither wanted nor foresaw at the beginning of the process. If, for example, on the first day of school every little girl thinks: ‘I would not like to sit at a desk between two boys’, this individual preference will produce a class with all the girls on one side and all the boys on the other. And we could go on with other similar examples.

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Schelling's scholarly work also offers important suggestions for democracy and community life. It makes us understand why certain 'macro' and collective phenomena that appear very polarised and extreme are the result of much less polarised and extreme individual preferences. In other words, ideological oppositions on ethical or political issues – on life, on sexual orientation, on immigrants, on Europe, on vaccines... – tend to become much more exasperated and polarised than people think when taken one by one, and this happens when we move from individuals to large collective subjects (parties, movements). Hence the experience that in private dialogues there is less opposition than in the parties or movements that those individuals vote for and are represented by. So a practical tip: if citizens do not want radical parties, it is a good idea to reduce the limitations and conditions of their personal preferences to a minimum, because a limitation that appears undemanding to us gets significantly amplified at a collective level.
ut let us also think about community life. In communities, those collective habits and practices which, seen from the outside (and sometimes even from the inside) appear bizarre or excessive usually arise from people who, taken one by one, are much less 'bizarre' than their community. Some habits (the way of praying, gesticulating, sitting at the table, speaking...) are not wanted by anyone taken individually, but are created thanks to the amplifications of aggregation. Managers must be well aware of these things, because conscience is the only way to prevent fundamentalist drifts; such drifts can be stopped if one is able not to approve of individual deformations which, taken in themselves, do not seem so serious, but become so when they are added to those of others.
We need to be aware, and keep our conscience alert, that every time we allow a ‘no’ – and it can be a ‘no’ to a person, to a dimension of diversity... – to enter our lives, that ‘no’ multiplies, becomes a mountain, and reduces the horizon of our freedom and that of everyone else. And we may easily find ourselves in a world that we do not like either, just because, when we were still in time, we did not keep our hearts and our world wide open. In this respect, the education of children and young people is essential, because it is in the first years of life that these ‘no's’ begin to creep into the small openings of our education. They enter, grow and then multiply in our communities. We achieved the political and economic miracles of the second half of the twentieth century because the great pain of the wars had eliminated many ‘no's’ in our parents' education. Today, while we are in the midst of other wars, we must prevent those ‘no's’ from re-entering our hearts and producing new collective monsters. The challenge is decisive, we cannot lose it.
Photo credits: © Giuliano Dinon / Archivio MSA 
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    [text] => 
We need to be aware, and keep our conscience alert, that every time we allow a ‘no’ to enter our lives, that ‘no’ multiplies, becomes a mountain, and reduces the horizon of freedom for us and for everyone.
by Luigino Bruni
published in Il Messaggero di Sant'Antonio on 23/09/2021
In the 1960s, Thomas Schelling, the Nobel Prize winner for Economics, developed models that help us understand certain socio-political phenomena. In particular, he showed how self-imposed personal limitations that seem 'normal' produce, once aggregated and on a large scale, very radical outcomes that individuals neither wanted nor foresaw at the beginning of the process. If, for example, on the first day of school every little girl thinks: ‘I would not like to sit at a desk between two boys’, this individual preference will produce a class with all the girls on one side and all the boys on the other. And we could go on with other similar examples.

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At a time when capitalism is showing its insufficiency to save the planet and the poor, the pontificate of Francis is proposing important challenges to economic and financial life.
by Luigino Bruni
published in Il Messaggero di Sant'Antonio on 24/06/2021
On 25 January 1959, three months after his election, Pope John XXIII convened the Second Vatican Ecumenical Council. In Italy we were in the midst of an economic boom, the youth movements of '68 were far away, the Beatles had not yet been formed. That elderly pope managed to dream of a church and a world that did not yet exist. John XXIII and in him the Church (to a large extent) was able to read the signs of the times before they changed. He saw, read and gave voice to the weak signals of his own time. And then he acted, convening a Council that made the Church change before civil society, catching the breath of the Spirit at the opportune moment/kairos.

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The enormous epochal significance of that Council also depended on its ability to anticipate the times. The Catholic Church, which is considered an icon of the slowness of processes of cultural change, was then faster than civil society. It understood early that there was a demand for participation, community, the protagonism of the people, the overcoming of certain inadequate hierarchical structures, a return to the centrality of the Scripture, and that people were asking for more space and more listening.
Today Pope Francis finds himself in a subjective and objective condition similar to that of John XXIII. With Laudato si' and Fratelli tutti he has put the economic and ecological dimension back at the centre. And at a time when capitalism is showing its insufficiency to save the planet and the poor, the pontificate of Francis is proposing important challenges to economic and financial life.
If, as his great legacy, Pope Francis also wanted to convene a Vatican Council III – and I believe it would be very useful and necessary – it is very likely that he would centre it on economics and ecology. The signs are becoming very strong suggesting that the economy that has governed the world over the last two centuries is no longer adequate to the new environmental and social challenges. Pope Francis is the only ethical authority of a global influence who is carrying on with his own profound and systematic reflection on the crisis of capitalism and its fate, and to understand this it is enough to take a good look at the movement of young economists and entrepreneurs he has launched: The economy of Francesco .
The challenge now consists in making his action and thought the action and thought of the whole Church. The Ecumenical Council is the instrument for this passage from the individual prophecy of a pontiff to the collective ecclesial prophecy. It would certainly be a different event from that of John XXIII (and Paul VI), because involving all the bishops of the world (who have grown so much in number) requires other instruments in our day. And above all because, after Vatican II, a new ecumenical Council could not remain just a matter of bishops but should also seriously involve the laity; it should not be only men’s business but also that of women; not just a matter of adults but also young people; nor just a matter of Catholics but it should involve the other churches, other religions and atheists of good will.
The church of Francis today would have the resources to prepare a new epochal change, that of 'capitalism' after capitalism. Because a new economic culture and practice do not just need new techniques, new laws, new theories, but a new spirit that cannot be learned at business schools or even universities. The spirit is born from the soul of individuals and peoples. Francis knows this well, and his Church can grant it to all.
Photo credits: © Giuliano Dinon / MSA Archive
 
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At a time when capitalism is showing its insufficiency to save the planet and the poor, the pontificate of Francis is proposing important challenges to economic and financial life.
by Luigino Bruni
published in Il Messaggero di Sant'Antonio on 24/06/2021
On 25 January 1959, three months after his election, Pope John XXIII convened the Second Vatican Ecumenical Council. In Italy we were in the midst of an economic boom, the youth movements of '68 were far away, the Beatles had not yet been formed. That elderly pope managed to dream of a church and a world that did not yet exist. John XXIII and in him the Church (to a large extent) was able to read the signs of the times before they changed. He saw, read and gave voice to the weak signals of his own time. And then he acted, convening a Council that made the Church change before civil society, catching the breath of the Spirit at the opportune moment/kairos.

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