The profession of Christian faith is an obvious reason for accessing biblical texts, but other important reasons are not. Narrative power, the captivating power of the stories narrated, the aura of mystery surrounding them, the morals they contain, the lessons they can extract or the psychological insight they invoke are among other things the overriding attractions. Limits of religious relations. The Bible is also an inspiring source for studying economic issues.
Of particular doctrinal interest are parables, a literary device used by Jesus Christ to “declare to all men the message of the kingdom of God.” “The parables are undoubtedly the heart of Jesus' preaching,” said Pope Benedict XVI. However, according to this explanation, the interpretive doubts that may arise are not surprising: “The mystery of God has been given to you; on the other hand, to those who are outside, everything is shown in parables, so that they see and do not see, and do not understand” (Mark, 4-11).
Aware that many of his teachings are counterintuitive and difficult to understand, Robert Chirico ('The Economy of Parables', Deusto, 2024) attempts to tear away the veil that protects Jesus' words in parabolic form to uncover economic meaning and ethical guidelines. It can be projected in today's society. According to this American Catholic priest, the parables are “as contemporary as any modern business ethics manual.” Realizing that the management of the economy is inseparable from politics, he “wants to correct the politicization of the Vedas. [se ha] Discovered during these years.
In his book, he analyzes a dozen parables with tangible economic content. In the case of hidden treasure, it affects the legality of commercial transactions and emphasizes that the primary duty to know the value of an asset falls on its owner. The question remains whether or not a purchaser of land has a duty to disclose to the owner that a treasure is hidden there.
In Muthu, he embodies the image of the merchant, an entrepreneur who discovers something of great value and is willing to take risks to acquire it. As in other passages, it shows favor for private property because “a contract allows private property to be sold at a price and sold to other potential owners in the market.” The same idea is repeated in the Parable of the Sower, where he says that “lack of possessions generally leads to confusion” and highlights that the modern concept of “the sorrow of the commons” was actually founded by St. Thomas. Not here. Likewise, quoting Saint John Paul II, he understands that profit is a sign that a business is doing well.
The concept of vineyard workers, contrary to Marxist theories, argues that rewards in a market economy depend on the subjective value attributed to end products. Remember that in Rich Fools, it was created earlier for the redistribution of wealth. The defense of lending and borrowing practices comes from the parable of the two debtors, while the parable of the talents defends the use of creativity versus passivity in the management of resources.
The need to carry out an assessment before undertaking a project, the concept of the modern economy as a construction or construction process, the permanent demands on entrepreneurs in a competitive economy and the obligation to be accountable arise in relation to other metaphors. In The Good Samaritan, he reflects on how the modern state has increasingly changed that figure. Finally, equity is associated with the parable of the prodigal son as an essential component of maintaining orderly social relations.
According to Robert Sirico, “The moral principles founded in the teachings of Christ and his apostles form the value system by which believers make economic decisions, but this should not be confused with any concept of 'biblical economics.' undertakes an emotional defense of economics, which he considers to be in harmony with the biblical message. Christianity never taught that wealth is evil, but instead warned against such evils as avarice and avarice: “The Christian antidote to the aforementioned evils is not found in a large and redistributive state … but in hardship. Cultivating an inner life of virtues.
