8 Apr 2001 | Non categorizzato
9 April 2001 Q – What are the innovations, ten years on, which have emerged at the conclusion of this school for entrepreneurs who adhere to the Economy Communion project? After ten years following the birth of the Economy of Communion project we felt the need everywhere to take stock of the situation, to see what new horizons were opening up in front of us. This line of action was indicated to us by Chiara Lubich, in her keynote speech, in which she expressed the desire to emphasise and to relaunch the original inspiration underlying the project. The theme focussed on four fundamental points: The original intention of the project which is to give help to the needy through the sharing of business profits. The “culture of giving” seen as the cultural humus which lies at the basis of business activity. “New people”, that is, lay people who wish to consecrate human realities. As a consequence of this, the development of schools of formation for entrepreneurs. By launching these four points, Chiara Lubich indicated the paths to follow, paths which the business men and women present undertook to pursue with great seriousness and commitment. In the three-day program, the first day was dedicated to the life and the reality of the businesses. The second day was dedicated to the ideas and the economic theories which underlie the Economy of Communion and which could illuminate the life and action of the businesses. A great contribution was also given by experts who gave entrepreneurs the impetus to launch this idea. Business men and women of the same industry sector got together in workshops, according to language groups. This gave the opportunity for dialogue, for in-depth discussions and for the gathering of ideas. Another important point was the launching of Chiara’s idea to create industrial parks within the little towns of the Focolare Movement. Q – Have new initiatives emerged from this school? The new initiative was precisely that of creating industrial parks within the little towns of the Movement. Already ten years ago, an industrial complex was developed adjacent to Araceli, the little town of the Movement near San Paolo in Brazil. The complex now includes 6 businesses and is a credible witness to the Economy of Communion. This year Chiara launched the idea that a similar industrial park be constructed in Loppiano, the little town of the Focolare Movement near Florence. Chiara repeated what she had said in Brazil “We are poor but we are many”, and so it’s a matter of raising funds, not only through the contributions of business owners, but through contributions given by all those – within the Focolare Movement and outside it – who love the idea of the Economy of Communion. Q – Do you mean shareholders? Yes, a sort of share-holding system which came into effect during the meeting itself. A significant sum of money has already been raised to start off this activity. Q – What would the significance be of these little towns with an industrial park? The identity of the little town of the Focolare Movement is that of shouting out the Gospel through its way of life. It is a witness of evangelical life in a normal context, with relationships of charity, of unity, of solidarity among people and ethnic groups. The industrial park would endow the town with another dimension: to give witness to that evangelical life which is capable of penetrating all aspects of human life, spiritual aspects as well as earthly aspects. Q – Through the dialogue that emerged during these days, what will the Economy of Communion bring to the current world economic crisis which is creating an ever-increasing gap between rich and poor? In this sense Professor Stefano Zamagni gave a specific contribution during the panel discussion which was composed of four experts of different nationalities. He said that one of the essential contributions of the Economy of Communion was that of injecting a new paradigm into this climate of competition – which is typical not only of economic activity but which is invading all dimensions of life, from the family unit to the political arena, causing grave repercussions for human life – a paradigm which is not one of competition, but a paradigm of love, of unity. He considers this to be one of the greatest contributions the Economy of Communion can give. Another expert, Professor Emanuela Silva, from Portugal, affirmed that the Economy of Communion gives a theoretical contribution to the importance of solidarity and sharing in a world, such as that pertaining to economics, in which individualism reigns, in which scientific rationality and the affirmation of self are the fundamental paradigms. With the Economy of Communion what is introduced into this fabric is the sense of solidarity and the sense of sharing. Q – In view of the current research in the field of economy, would you say that the values of Economy of Communion businesses constitute a response or do they contradict what is maturing in the theoretical elaboration of economics? It is in contrast with the dominant trends of globalisation. In the world of economy there exists a sector which we could call an alternative economy or third sector or economy for solidarity, or civil economy. There are a whole series of proposals which are in direct contrast with the rational and individualistic economy, the neo-liberal and market economy. The Economy of Communion aligns itself with these forms of alternative economies giving, however, its own specific contribution. Q – What sort of contribution? Precisely that of permeating the economy of profit with those values of solidarity and sharing which are normally inherent in a non-profit economy, that is, an economy which is not after the accumulation of wealth. The Economy of Communion operates within the market economy, that is within a profit-making economy, which does seek to produce profits but which volunteers to share these profits with the disadvantaged members of our society. Q – Can we envisage then, since we’re in the new millennium, that this new economic trend will have an impact on the great economic currents of the world? We certainly hope so because, as Chiara affirmed very strongly, this is not purely the work of human beings but the work of God. We are believers; we are convinced that the paternity of God, that His presence operates also in our earthly affairs and therefore this project is not only dependent on our efforts but that there is a powerful impetus by the Holy Spirit who responds to the needs of humanity. This is where our wisdom, hope and certainty lies: that the Economy of Communion will have a future, a powerful future for the development of the economic world and the economic ideas of this third millennium.
8 Apr 2001 | Non categorizzato
“The Economy of communion was born to rekindle the spirit and the way of life of the first Christians: ‘They were one heart and one soul and no-one among them was in need’. Nowadays a little bit of charity is not sufficient. We need entire businesses to freely put their profits in common. Used in this way, our capital will yield immeasurable returns because our giving will open God’s hands”. (Chiara Lubich) In relaunching the Economy of Communion ten years after its birth, Chiara Lubich, at the opening of the School for Entrepreneurs, spoke in depth about the spiritual foundations on which the Economy of Communion has been based since its debut at San Paolo in Brazil. These spiritual roots “must always sustain it as a guarantee of its authenticity”, Chiara said. The Economy of Communion (EOC) is certainly an audacious project. It concerns business proprietors willing to donate a part of their profits to those in need instead of getting rich themselves. And while part of the profits are used to develop the business itself, another part is allocated for the formation of “new people”. But how can such businesses survive within the rigid confines of the market economy? From the beginning of her talk, and using no half measures, Chiara Lubich affirmed that the EOC is not only an activity that is the fruit of projects and ideas of talented people. It is a reality present in one of the modern day Movements inspired by the Holy Spirit, and thus the work of God. Everything started 10 years ago during one of Chiara’s trips to Brazil where she saw the drama of the poverty in the favelas (shanty towns) that surround the big cities. With great passion, Chiara focussed on the intention for which this project had arisen: to fulfil those words from the Acts of the Apostles which refer to the early Church: “They were one heart and one soul; everything among them was in common. No one was in need”. Her appeal to keep at the forefront of our minds “our fellow brothers and sisters burdened by their daily struggle for survival” was a strong reminder. “Nowadays a little bit of charity is not enough,” she continued, “We need entire businesses and companies to freely put their profits in common.” She spoke with just as much passion of the “culture of giving” that has its roots entirely in that promise: “Give and you will be given, with a measure pressed down and overflowing”, a promise which can be verified even in the running of the business. “Using our capital in this manner,” she said, “yields immeasurable returns, because our giving opens God’s hands”. Of course we must form “new people”, those lay people of this new millennium who become saints not “in spite of” economics or politics, but even when fully immersed in politics and economics. At this point Chiara launched the idea of repeating this first school of formation all over the world. 750 businesses in 5 continents draw their inspiration from the Economy of Communion which is attracting increasing interest on the part of economists and sociologists, in universities and other educational institutions. Innumerable meetings have addressed this topic in varying degrees, and over one hundred academic theses on this subject have been completed. The history and developments that have occurred during these 10 years were outlined by the sociologist Vera Araujo and by entrepreneur Alberto Ferrucci. In their talks, they touched on the following two aspects: the distribution of profits to more than 10,000 families in need, and the guidelines for running the businesses which emerge from the experience of the businesses themselves. Many entrepreneurs present then gave their experience. Among the businesses presented were: “Solidar Capital” (Germany) and the businesses it finances in Lebanon and Israel, Unilab – Information Technology (Italy). Then followed a video presentation of the ‘Spartaco Industrial Complex’, the pilot industrial structure built in the Focolare Movement’s little town Mariapolis Araceli (now known as Mariapolis Ginetta), near San Paolo, Brazil. Other businesses presented were from Goa (India), from Italy, from Cameroon, as well as the Asia Management Training Centre Project in the Philippines which is collaborating with Italian entrepreneurs who want to adopt this project in Europe. During the interval, various workshops were held according to the type of business activity: information technology, manufacturing, commerce, academic studies, consultancy services, tourism and human services. These were important moments of dialogue among businesses from all over the world who had gathered together for the first time since the birth of the Economy of Communion. “Challenges and prospects of the Economy of Communion today” was at the centre of a lively debate between the participants and a panel made up of the Brazilian sociologist Vera Araujo, Professor Luigino Bruni, lecturer in History of Economics in the State University of Milan (Italy) and Alberto Ferrucci entrepreneur. Professor Bruni outlined the first ideas of a new economic theory in his talk: “Economy of Communion: Facts and Ideas for a New Humanism”. Sociologist Vera Araujo presented a broad study of “The Culture of Giving”. Professor Benedetto Gui, lecturer in Economics at the University of Padova, Italy, gave his talk: “Towards an economic conduct based on communion”. “The challenges of the Economy of Communion in present day economics” was debated by a panel of experts composed of university lecturers Manuela Silva (Portugal), Cristina Calvo (Argentina), Rocio Marques (Malaga, Spain), and Stefano Zamagni (Bologna, Italy) who concluded the meeting with a presentation welcomed with great enthusiasm by all the participants. Professor Zamagni indicated the Economy of Communion, and its culture of love, as an antidote to the culture of “competition” that invades all the spheres in human relations (politics, family etc). This Economy of Communion, according to the economist from Bologna, will increasingly become a ground breaking experience in this delicate phase when new avenues for a truly just and promising economy are being researched.
4 Apr 2001 | Non categorizzato
31 Mar 2001 | Non categorizzato, Word of
These words, which St. Paul addresses to the community of Colossae, tell us that there is a world in which there reigns true love, full communion, justice, peace, holiness, joy; a world in which sin and corruption can no longer enter; a world where the will of the Father is perfectly fulfilled. It is the world to which Jesus belongs. It is the world he open to us by means of his resurrection, passing through the painful trial of the passion.
Not only are we called to this world of Christ, but we already belong to it through our baptism.
However, Paul knows that in spite of the condition of being baptized and therefore, of having risen with Jesus, our presence in the world exposes us to thousands of dangers, temptations and above all, to those “attachments” we necessarily fall into if our heart is not in God and in his teachings. We might become attached to things, to persons, to ourselves: our ideas, health, time, our rest, studies, work; our relatives, consolations or satisfactions… All things which are not God and so they must not occupy the first place in our hearts.
This is why Paul exhorts us:
«If then you were raised with Christ, seek what is above, where Christ is seated at the right hand of God.»
What things is he referring to when he says “seek what is above”? Those values which Jesus brought on earth and which distinguish his followers from others. They are love, harmony, peace, forgiveness, fairness, purity, honesty, justice, and so on.
They are all those virtues and riches that the Gospel offers. With them and through them, Christians remain in the reality of being risen with Christ. Through them they can become immunized from the influence of the world, from the concupiscence of the flesh, from the devil.
But how can we “seek what is above” in our everyday lives? And how can we keep our heart anchored in heaven while living in the midst of the world?
Let’s allow ourselves to be guided by the thoughts and sentiments of Jesus who was always interiorly turned towards the Father and whose life reflected in every instant the law of heaven which is the law of love.
«If then you were raised with Christ, seek what is above, where Christ is seated at the right hand of God.»
During this month in which we celebrate Easter, one practical way to live this sentence is to motivate all the various actions of our day with that art of loving which makes them precious and fruitful.
For example, in dealing with the people around us, let’s try to do for them would we would like others to do to us and to “make ourselves one” with them, bearing their burdens and sharing their joys.
Let’s not wait for others to take the first step toward us when harmony and agreement in our family and environment are at stake. Let’s take the first step ourselves.
And because all this is not easy humanly speaking, indeed, at times, it might seem to be impossible, we will have to look above and ask the risen Lord for the help he will not hesitate to give us.
In this way, by “seeking what is above” in order to live it on earth, we will be able to bring the kingdom of heaven into the small or large environment that the Lord has entrusted to us.
Chiara Lubich
14 Mar 2001 | Non categorizzato
28 Feb 2001 | Non categorizzato, Word of
This sentence at the end of what is usually called the parable of the prodigal son wants to show us the magnitude of God's mercy. It closes an entire chapter of Luke's Gospel in which Jesus recounts two parables illustrating the same reality.
Do you remember the episode of the lost sheep and how the owner went after it, leaving the other ninety-nine in the desert (cf. Lk. 15:4-7)? And do you remember the story of the last drachma (Greek silver coin) and the joy of the woman who, having found it, calls her friends and neighbors to rejoice with her (cf. Lk. 15:8-10)?
«Now we must celebrate and rejoice, because your brother was dead and has come to life again; he was lost and has been found.»
With these words, God is extending to you and to all an invitation to rejoice with him, to celebrate and share his joy for the return of the sinner who was lost and has been found.
In the parable, the father addresses these words to the elder son who has always shared in his life, but who after a day of hard work, refuses to enter the house where celebrations have already begun for the return of his brother.
The father goes out to meet the faithful son, just as he had gone out to meet the lost son, and he tries to convince him.
But there is a stark contrast between the sentiments of the father and those of the elder son: the father, with his unlimited love and great joy, which he would like everyone to share in; the son, filled with contempt and jealousy towards his brother whom he no longer recognizes as such. In fact, in referring to his brother, he says: “Your son who has devoured your wealth” (Lk. 15:30).
The father's love and joy for the son who has returned put into even greater contrast the bitterness of the other son, bitterness which reveals a cold and, we could add, false relationship with his father. This elder son is interested in working, in carrying out his duties, but he doesn't love his father as a son should. Rather, we could say that he is obedient to him as one is to a master or employer.
«Now we must celebrate and rejoice, because your brother was dead and has come to life again; he was lost and has been found.»
In saying these words, Jesus is denouncing a danger that you too might run into: that of wanting to live a life that is proper and respectable but which is based on seeking your own perfection and judging others to be less perfect.
In fact, if you are seeking perfection for its own sake, building yourself up without God, you are filling yourself with yourself, you are swollen with admiration for yourself. Practically speaking, you are like the son who was always at home and who enumerates to his father all his deserving merits: “All these years I served you and not once did I disobey your orders” (Lk. 15:29).
«Now we must celebrate and rejoice, because your brother was dead and has come to life again; he was lost and has been found.»
In saying these words, Jesus is opposing an attitude which sees the relationship with God as based only on observing the commandments. Observing the commandments is not enough. The Jewish tradition is also well aware of this.
In this parable Jesus puts the emphasis on divine Love and shows us that God, who is Love, takes the first step towards each person without considering his or her worthiness. He asks us to be open to him in order to establish an authentic communion of life.
You can easily understand that the greatest obstacle you can place before God who is Love is precisely a life intent on accumulating activities and works, whereas God wants our hearts.
«Now we must celebrate and rejoice, because your brother was dead and has come to life again; he was lost and has been found.»
In saying these words, Jesus is inviting you to have that same boundless love of the Father towards those whom righteous Christians would judge harshly. He is asking you not to judge with your standards the Father's love for each and every person.
By inviting the elder son to rejoice with him for the son who has been found, the Father is also asking you to change your attitude: in practice, you must welcome also as brothers and sisters the men and women towards whom you would normally nurture feelings of contempt and superiority. This will bring about a true conversion because it cleanses you from the conviction that you are better than others, it helps you avoid religious intolerance and embrace the salvation that Jesus obtained for you, as a free gift of God's love.
Chiara Lubich
