In Franciscan Wealth, Giacomo Todeschini provides a critical and objective study of Franciscan economic theory. As promoters of a rigorous and evangelical poverty, the Franciscans were paradoxically led to investigate all forms of the economic life between that of extreme poverty and that of excessive wealth, distinguishing carefully between property and temporary possession the use of economic goods.
Business Ethics and Catholic Social Thought provides a new and wide-ranging account of these two ostensibly divergent fields. Focusing on the agency of the business person and the interests of firms, this volume outlines fundamental issues confronting moral leaders and corporations committed to responsible business practices.
In 1972, a young Franciscan friar named Murray Bodo wrote a unique book about the life of St. Francis of Assisi. Francis: The Journey and the Dream offered readers a unique combination of lyrical prose and brief, absorbing vignettes that inspired hundreds of thousands of people all over the world to contemplate the life of the famous saint and see him in a new way. Fifty years and over 200,000 copies later, this book still captivates people everywhere, and Fr. Bodo is still writing about St. Francis and the Franciscan way of life. His poetic style continues to draw readers in, and he himself continues to gaze in wonder at the saint who worked nearly his entire life to rebuild the church. This special anniversary edition includes a new preface in which Fr. Bodo reflects on a half century spent immersed in the Franciscan way.
At the end of the sixteenth century, Queen Elizabeth I forced the Irish Franciscans into exile. Of the four continental provinces to which the Irish Franciscans fled, the Prague Franciscan College of the Immaculate Conception of the Virgin Mary was the largest in its time. This monograph documents this intense point of contact between two small European lands, Ireland and Bohemia. The Irish exiles changed the course of Bohemian history in significant ways, both positive — the Irish students and teachers of medicine who contributed to Bohemia’s culture and sciences— and negative — the Irish officers who participated in the murder of Albrecht of Valdštejn and their successors who served in the Imperial forces. Dealing with a hitherto largely neglected theme, Parez and Kucharová attempt to place the Franciscan College within Bohemian history and to document the activities of its members. This wealth of historical material from the Czech archives, presented in English for the first time, will be of great aid for international researchers, particularly those interested in Bohemia or the Irish diaspora.
In this book, Justin Pack proposes a genealogy of the traditional suspicion of money and merchants. This genealogy is framed both by how money itself has changed and how different traditions responded to money. Money and merchants became heavily debated concerns in the Axial Age, which coincided with the spread of coinage. A deep suspicion of money and merchants was particularly notable in the Greek, Confucian and Christian traditions, and continued into the Middle Ages. These traditions wrestled with a new dialectic of purity that also appears with the widespread use of money. How were these concerns dealt with politically, socially and philosophically? How did they change over time? How did medieval Europe deal with money and how did this inform modern governmentality? To answer these questions, Pack turns to Hanna Arendt’s work. Arendt argues that one of the outstanding characteristics of our time is thoughtlessness. This thoughtlessness is related to how modern life, especially under neoliberalism, is increasingly structured by abstract systems, abstract calculative rationality, abstract relations, and the profit motive. Money both drives and embodies this machinery. The hyper-complex abstract systems of modernity discourage, to use Arendtian terms, “thinking” (wonder, questioning everything) in favor of “cognition” (problem solving). Too often the result is thoughtless cognition—the ability to make things more productive and efficient paired with the incapacity to question and challenge the implications and morality of these systems.
Pope Francis, generally speaking, has thus far chosen to concentrate his papacy on social justice issues, as opposed to doctrinal or liturgical issues. This has led to Francis being hailed as a hero to many on the left, while it has made some conservative supporters of St. John Paul II and Pope Emeritus Benedict XVI disappointed and uncomfortable, even as they love and appreciate his person and gestures of mercy and compassion. Some find his teachings difficult to embrace, especially those concerning business and the economy. Pope Francis has spoken of building bridges as part of what it is to be Christian, but aspects of his message seem to be just constructing walls between the Holy Father and groups of the faithful. The Business Francis Means aims to break through these walls, showing that Pope Francis has something to say to all Christians. His message, taken as a whole, keeps us from dividing the “seamless garment” of Christ: he reminds the conservatives of the problems of inequality and poverty, and the liberals that social justice is not enough – the Church is the bride of Christ, not a social institution or an NGO. Monsignor Martin Schlag summarizes and explains the message of Pope Francis on business and the economy in this compact volume. The Business Francis Means will be of great interest to the Catholic layperson, especially one involved in political or economic life.
This book proposes a new approach to economics, starting from the commons and based on the Economy of Francesco (EoF), a worldwide movement of young people who aim to change the current economic models and working towards a fair, sustainable, and inclusive economic system. EoF was convened by Pope Francis and is inspired by the example of St. Francis of Assisi, featuring Franciscan economic roots and institutions, as well as theories of the social sciences. The authors raise and answer several important questions throughout the volume, such as: What if the economic courses taught in the universities across the globe focused their attention on the topics of the commons rather than on private goods? What if social businesses, rather than being considered as a hybrid form of businesses, became the normal approach, and ethical and green finance ruled over the standard financial sector? Is it possible to move away from the primacy of the consumers to the preeminence of ethical consumers who express their preferences for an inclusive, sustainable, and workers-friendly economic system with their daily choices? Using a unique approach, the book includes the contributions of prominent scholars which are integrated and discussed by young international scholars, providing a fresh analysis with a glance of hope for the future. The book is a must-read for students, scholars, and researchers of economics and related disciplines interested in alternatives to the current economic mainstream in general, and the Economy of Francesco in particular.
This timely book brings together the stories of St Francis – his preaching to birds, rejection of wealth, caring for lepers, befriending animals and living simply, his poetry and hymnody in praise of creation that is still sung today – and the influential writings and examples of inspiring Franciscans who have followed him such as Clare, Bonaventure, Duns Scotus and Angela of Foligno, and draws them into conversation with contemporary concerns for our planet. It gathers 800 years of accumulated wisdom and practical examples of how Franciscans have found ways to live at home and at peace with creation. It explores that long tradition and experience to ask what lessons can be drawn for today to challenge and enable readers to re-visit their own relationship with creation.
AN INVESTIGATION OF EPIC FINANCIAL INTRIGUE, RENDER UNTO ROME EXPOSES THE SECRECY AND DECEIT THAT RUN COUNTER TO THE VALUES OF THE CATHOLIC CHURCH. The Sunday collection in every Catholic church throughout the world is as familiar a part of the Mass as the homily and even Communion. There is no doubt that historically the Catholic Church has been one of the great engines of charity in history. But once a dollar is dropped in that basket, where does it go? How are weekly cash contributions that can amount to tens of thousands of dollars accounted for? Where does the money go when a diocese sells a church property for tens of millions of dollars? And what happens when hundreds of millions of dollars are turned over to officials at the highest ranks, no questions asked, for their discretionary use? The Roman Catholic Church is the largest organization in the world. The Vatican has never revealed its net worth, but the value of its works of art, great churches, property in Rome, and stocks held through its bank easily run into the tens of billions. Yet the Holy See as a sovereign state covers a mere 108 acres and has a small annual budget of about $280 million. No major book has examined the church’s financial underpinnings and practices with such journalistic force. Today the church bears scrutiny by virtue of the vast amounts of money (nearly $2 billion in the United States alone) paid out to victims of clergy abuse. Amid mounting diocesan bankruptcies, bishops have been selling off whole pieces of the infrastructure—churches, schools, commercial properties—while the nephew of one of the Vatican’s most powerful cardinals engaged in a lucrative scheme to profiteer off the enormous downsizing of American church wealth.
