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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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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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We will emerge from the revolution in health care generated by Covid by paying better for the care itself and by learning again to bend over the victims, because we are still able to feel being moved in our guts when facing the world's pain.
by Luigino Bruni
published in Il Messaggero di Sant'Antonio in April 2021
The Bible could also be told through its coins. Beginning with the three hundred shekels of silver paid by Abraham to buy the tomb for his wife Sarah from the Hittites, the first monetary contract recorded in the Bible (Gen 23). Also in the book of Genesis, the word profit (bècà), borrowed from the commercial lexicon of the time, appears in the episode of the sale of Joseph by his brothers: "What profit is it if we kill our brother?" Gen 37,26). So, after they had cast him in the pit, the brothers gave heed to Judah, "sold him ... for twenty shekels of silver' (37,28) to the merchants travelling through those parts on their way to Egypt.
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Brothers selling a brother, and merchants buying him. The profit of the merchants immediately enters into conflict with the value of fraternity. Twenty shekels was the price of a slave or a pair of sandals (Amos), twenty times less than Abraham's four hundred shekels. This paltry sum paid for a brother says disdain for life and fraternity. Joseph, later (ch. 37), will give his younger brother Benjamin 300 shekels, twelve times more than the price paid at his sale, a gift that exceeds twelve times the profit. This entering of profit into the Bible is enough to understand the origin of the ambivalence of money in biblical humanism. Christianity has taken up and further developed this ambivalence, starting from the Gospels themselves, where coins abound: they are present in decisive texts, from the lost drachma to the workman of the last hour, not to mention debts and debtors even present in the Paternoster.
Jesus expels the money changers from the temple of Jerusalem, puts the religion of money ("mammon") as an alternative to his own; but then Luke tells us a parable, that of the talents - considered, by the way, among the few probably narrated by the historical Jesus -, where the logic of the Kingdom of Heaven is entrusted to two "procurers" praised because they had invested the money received, while the third is reproached for having been lazy and stingy. But the most famous dinars in the Christian Bible are undoubtedly the thirty silvers of Judas. John's gospel shows us Judas rebuking the woman of Bethany who had wasted oil on Jesus: "Why was this ointment not sold for three hundred denarii and given to the poor?” (12,5). Telling us that Judas, besides being a traitor, was also a bad merchant, for having sold out the Christ, who was of immense value, for just a few coins.
But the presence of money in the Gospel does not end there. There are also the two dinars that the good Samaritan pays to the innkeeper, adding that beautiful phrase: "Take care of him" (Lk 10,35). These two coins paid for the care tell us many things. The Samaritan could have invoked his own gratuitousness also for the innkeeper, but he does not do so: he pays him, and thus recognises the value of the work of care. So paying a price can be a good tool for care. It is not only the free gift that is the good language of care. At the same time, the contract with the innkeeper is fully Christian and human if it is preceded by the different and gratuitous care of the Samaritan, taking care of the victim who ran into the robbers because of being “moved in his guts”. Today there is no shortage of payment for care and treatment, but the payment is always too little, because it is not socially valued. We will emerge from the revolution in health care generated by Covid by paying better for the care itself (and therefore paying better the women, who are often the ones dedicated to it) and by learning again to bend over the victims, because we are still able to feel being moved in our guts when facing the world's pain.
Photo credits: © Giuliano Dinon / MSA Archive
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We will emerge from the revolution in health care generated by Covid by paying better for the care itself and by learning again to bend over the victims, because we are still able to feel being moved in our guts when facing the world's pain.
by Luigino Bruni
published in Il Messaggero di Sant'Antonio in April 2021
The Bible could also be told through its coins. Beginning with the three hundred shekels of silver paid by Abraham to buy the tomb for his wife Sarah from the Hittites, the first monetary contract recorded in the Bible (Gen 23). Also in the book of Genesis, the word profit (bècà), borrowed from the commercial lexicon of the time, appears in the episode of the sale of Joseph by his brothers: "What profit is it if we kill our brother?" Gen 37,26). So, after they had cast him in the pit, the brothers gave heed to Judah, "sold him ... for twenty shekels of silver' (37,28) to the merchants travelling through those parts on their way to Egypt.
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Every young person is the son or daughter of everyone, not just his or her parents. Every child born is an inhabitant of the earth, and therefore my neighbour. Europe was founded on this natural and Christian law. Following the example of Abraham and Sarah.
by Luigino Bruni
published in Messaggero di sant'Antonio on 11/07/2018
Recently I’ve been to Spain (Valencia), visiting a reception centre for immigrants (Dorothy Day), where some entrepreneurs of the Economy of Communion are trying to create jobs for young people coming mainly from Africa. In the spontaneous dialogue that was formed someone asked about ten of those young people, all around the age of 20: "What are your dreams?” "To be a mechanic", "a plumber", "a seamstress"..., they answered. As I listened to their words, often mixed with tears (theirs and ours), I understood once again that every young person is the son or daughter of everyone, not just his or her parents. Every child is my child, too, every child that is born is an inhabitant of the earth, and therefore my neighbour. My neighbour is not my geographical, religious or ethnic neighbour: this is one of the great teachings of the parable of the Good Samaritan.

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Our Europe was founded on this natural and Christian law, we welcomed English and German soldiers who knocked on the doors of our grandparents' homes as frightened fugitives. They had a different uniform from those of their sons at the front, but as soon as they looked into their moist and frightened eyes, they understood that before being "foreigners" they were simple boys, and therefore the sons of some people. And they opened their doors, and hid them, risking their lives, in the cellars and stables, and shared the little bread they had with them. Those young men inside their house made them less safe but more human.
This is Christian Europe, these are the roots, covered with tears and agape, of our great continent. We have been capable of waging fratricidal wars, of the endless horrors of the concentration camps, but we were also able to recognize a boy and a son under a different colour uniform. The civil and economic blessings of post-war Europe were also the result of this great capacity to welcome others, which allowed us to think about the European Community, when wars were still being fought in the mountains. The first letters of the Constitution of the Republic and then of the European economic treaties were written by men and women who had been able to open a door and share their bread, becoming companions (cum-panis) of strangers. Many of them were illiterate, but they were able to write these wonderful words with their flesh, drawing from the deepest kind of humanity.
Today we are experiencing other wars. They are not being fought on our mountains, but in the mountains beyond the sea. Young people continue to arrive, frightened and fleeing, to knock on our doors. But the distance from the Christian pain and pietas of our grandparents and parents makes it much more difficult for us to open our doors, which remain closed too often, and we tend to justify these closures with new-ancient ideologies.
Yet, also today, the boundary between civilisation and barbarism lies precisely on our concrete responses to the dreams of these young people. We can behave like the Cyclops who devoured their guests, or like the inhabitants of Sodom who raped them. Or we can choose to follow the example of the welcoming Phaeacians, or the old Abraham and Sarah who hosted the three men at the oaks of Mamre and then heard them announce the birth of the son of the promise. Three strangers whom they welcomed and who brought them life and a son: in the promised land there are no closed doors.
In the DNA of our humanism both the Cyclops and the Phaeacians are present, just like the inhabitants of Sodom but also Abraham. Each generation must make its own choice; it must say which side it wants to take, if it wants to look at the colour of the uniform or the young men - the sons who wear it. One thing is certain: life, children, the future are only on the side of the Phaeacians and Sara and Abraham. “Do not neglect to show hospitality to strangers, for thereby some have entertained angels unawares" (Letter to the Hebrews 13:2).
 
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Every young person is the son or daughter of everyone, not just his or her parents. Every child born is an inhabitant of the earth, and therefore my neighbour. Europe was founded on this natural and Christian law. Following the example of Abraham and Sarah.
by Luigino Bruni
published in Messaggero di sant'Antonio on 11/07/2018
Recently I’ve been to Spain (Valencia), visiting a reception centre for immigrants (Dorothy Day), where some entrepreneurs of the Economy of Communion are trying to create jobs for young people coming mainly from Africa. In the spontaneous dialogue that was formed someone asked about ten of those young people, all around the age of 20: "What are your dreams?” "To be a mechanic", "a plumber", "a seamstress"..., they answered. As I listened to their words, often mixed with tears (theirs and ours), I understood once again that every young person is the son or daughter of everyone, not just his or her parents. Every child is my child, too, every child that is born is an inhabitant of the earth, and therefore my neighbour. My neighbour is not my geographical, religious or ethnic neighbour: this is one of the great teachings of the parable of the Good Samaritan.

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