The "best practices" competition linked to the international event "Prophetic Economy", which will take place from 2 to 4 November 2018, is now under way. The jury will be composed of: Vandana Shiva, Jeff Sachs, Cristina Calvo and Stefano Zamagni. The registration deadline to enter the competition is extended to 31 August 2018.
Prophetic Economy...between the “already” and the “not yet”
The International Event “Prophetic Economy” promoted by the EoC and several associations and movements intending to respond to the cry of the world and the poor will take place in Castel Gandolfo, Rome from 2 to 4 November 2018.
Margarita's commitment as a "community creator" was recognized during the 1st Meeting of Women for Peace
by Antonella Ferrucci
Tucuman, Argentina - Margarita Ramirez De Moreno, Argentinean from Santa Maria di Catamarca, descendant of the aboriginal "calchaquies" and mother of seven children. Graduated from the Aurora School in her city, in 2003, in the face of rampant unemployment, she decided to establish a spinning mill to supply the weaving workshop of the school, an institution recognized by the Argentine government for the great educational contribution it offers in the study and recovery of the techniques and symbols of the "Quechua" culture.
A workshop on responsible consumption amid the shelves of the supermarket. It was the proposal of the Italian youth section of the Economy of Communion for its annual summer LoppianoLab.
di Maria Gaglione
Put the heads of a group of teenagers together having taken part in the recent annual workshop in Loppiano, and one keyword emerges: “participation.” In view of this, the Youth Section of the Economy of Communion (EoC) launched on the social network and among their friends a workshop called “Inside the LABel.” At the conclusion of the day which the Bonfanti Industrial Park had dedicated to the topics of economy and work, the participants left the meeting hall and the filled cars that were waiting to take them to the nearby Coop Supermarket in the town of Figline. A table was set up at the entrance of the superstore along with ballot boxes. Then, an innovative experiment began that lasted for two hours, a genuine voting campaign. The five candidates were: pasta, coffee, chocolate, canned tuna and oranges.
“With Moses we see the end of the mountaineering of sacred history, which began in reverse, downhill, with Noah who finds himself docked at the top of the Ararat with his basket boat and from there descends with the saved representatives of zoology..."
Erri De Luca, Upside Down (rough translation)
Western civilization was built around the idea of wealth and development - understood as the accumulation of things and as growth. This principle of quantity was then united with the ancestral conviction that purity and perfection are at the top and imperfection at the bottom; that the impure has to do with the earth and with the hands, and the pure with the sky. That the spirit is superior because it isn’t matter, it isn’t body. And so the types of work that touch the earth and make use of the hands are low, impure, worthless, while those that use the intellect are noble, high, spiritual, holy. This archaic vision of good life as "growing upwards" has almost penetrated the entire Bible, despite the hard struggle in which the prophets, the books of wisdom and Jesus have engaged with it. And, with the help of a spirit of Greek philosophy and Gnosticism, we found ourselves in a Middle Ages and so in a very unbiblical modernity, with treaties of mysticism that read spiritual life as a climb of the "beloved mountain", as an accumulation of mystical goods, a fight against the body and the flesh. We have therefore extended the law of upward growth also to spiritual life, imagined as an increase, an ascent and liberation from the body to fly lightly in the sky of the spirit.
“I am pure, I am pure! These words that the dead of ancient Egypt carried with them as a viaticum for their last journey are perhaps suitable for the mummies of the necropolises, but no living person could pronounce them in good faith.”
Vladimir Jankélévitch, The Pure and the Impure (rough translation)
The first and most precious dowry that those who join in a community bring with them is the experience of the voice that called them. The nature of this wonderful dialogue, made up of a few words and a lot of body, is the spiritual fingerprint of the person. It is formed in the "mother's womb" and then does not change for the rest of one's life. Even if there are wounds, the skin grows again with the same unique and unrepeatable characteristics. And it is not unusual that when we met a person in the time of their first vocational encounter and then again after decades: although they have changed a lot, before recognizing them in their changed somatic traits we recognize them from the spiritual imprint that has remained in them beyond the events that have transformed their body and soul. Indeed, we can become very different, sometimes even very ugly, but that imprint is there, it will be there in us until the end, and even if we decide to cancel it or remove it through surgery, it remains tenaciously, waiting for us faithfully, being more faithful than us.
“The Master said, »At fifteen I set my heart upon learning. At thirty, I had planted my feet firm upon the ground. At forty, I no longer suffered from perplexities. At fifty, I knew what were the biddings of Heaven. At sixty, I heard them with docile ear. At seventy, I could follow the dictates of my own heart; for what I desired no longer overstepped the boundaries of right.«”
Ideal and spiritual communities can hope to become authentic places of human blossoming if they manage to walk on the brink of their own disintegration. When, on the other hand, the fear of the possibility of one's own end becomes too strong and prevails, the life of the members withers due to a serious lack of air and sky. Only the ridges of the high altitudes allow the view of landscapes that are wide enough to (almost) satisfy the desire for infinity that pushes people with a "vocation" to offer their lives to communities to which they entrust essential pieces of their freedom and interiority. But as soon as the caravan loses altitude in search of safe bivouacs where to fix the tents, the places and horizons immediately become too narrow: we just have to dismantle the camp quickly and resume climbing. On the ridges there is a risk of slipping and falling, but it’s only from there that you can touch the sky. Many communities have become extinct simply because they tried to make their people really live (and, sometimes, a sprout reappears rising again from the broken trunk); others have survived because they have never begun to live daring a full life. Christianity was born out of the disintegration of its first community. Jesus saved his own because he did not "save" them by bringing them to safe and well-guarded places. He slipped into the underworld, and it was from there, in the amazement of all, that he began his resurrection.
He had the docility of wood. He was no longer a walking tree, as the blind man of Bethsaida had revealed to him, now he was planted in the ground and all his steps taken ended there with his feet joined and arms wide open like branches. Golgotha is a skinned hill, without vegetation. On its top now a man-tree sprang, grafted in blood.
Erri De Luca, Indagine su un falegname (“A Study on a Carpenter”; rough translation)
Throughout their existence, people develop many more dimensions than those useful to the community in which they live and grow. Because the "task" we have to perform in the world always exceeds the institutional mission of our organization or community, which remains smaller, however great and extraordinary it may be. No institution is bigger than a single person, because while the collective intelligence of a group or community can solve cognitive problems that are much more complex and richer than those that the individual intelligence can see and think about, the soul of a person is increasingly more complex and richer than the "soul" of the community.
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.
“Coi vecchi nostri canti che sai, voci di cose piccole e care, t’addormiremo, vecchio; e potrai ricominciare. E quando il mare, nella tua sera, mesto nell’ombra manda il suo grido, sciogliere ancora potrai la nera nave dal lido. Vedrai le terre de’ tuoi ricordi, del tuo patire dolce e remoto”
Giovanni Pascoli Il ritorno
At the heart of each person there is a mystery that is revealed, and only in part, during the whole of life, not infrequently in its last part. Even people with many talents, even those who are truly brilliant, find themselves in a state of partial and imperfect knowledge of their own "charisma", their untapped potential, their self-deception and past and present illusions. Therefore, when a person encounters a voice that calls them and their life undergoes a radical turn, if they respond and begin to walk they do not and cannot know what the development of that encounter will bring, what its fruits, pains and great surprises will be. In a marriage, in an artistic or religious vocation, the wonderful part is the unknown and infinite potential. We do not know what we will become, what the other we tie ourselves to will become, what our relationship will become. What God will become.
The Economy of Communion proposes the following "Guidelines for conducting a business", to productive organizations who adhere to its message and its culture, written in the light of the life and thought of thousands of entrepreneurs and workers....
The Economy of Communion (EoC) is a movement that involves entrepreneurs, workers, directors, consumers, savers, scholars, economic workers, poor and citizens, families, and was launched by Chiara Lubich in May of 1991 in Sao Paulo, Brazil. Read more...
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