Internation Federation of Operations Research Societies

16th Triennial Conference. Edinburgh, 8-12 July 2002

Economy of Communion
Systemic Factors in an Emerging Culture
Keith T Linard Dr.Lorna Gold
Director, Centre for Business ESRC Research Fellow
Dynamics & Knowledge Management Department of Politics
University of New South Wales University of York
E-mail : keithlinard#@#yahoo.co.uk E-mail :
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ABSTRACT:
The Economy of Communion is an experience of social economy sprung from the
praxis of the Focolare Movement, an ecumenical and inter-religious organisation with
roots in the Catholic Church. This radical social phenomenon is played out in
intersecting local and global networks. Businesses operating within the paradigm form
communications and thought networks spanning the globe, but function typically
within local markets. Within a decade this ideal has spread to 100 countries, attracted
some 800 firms, generated almost 100 academic theses, and been accorded international
recognition. This paper examines the systemic philosophical, cultural and organisational
factors associated with its dissemination.
Keywords: Business ethics; economy of communion; Focolare; business dynamics.

Systemic Theories of the Dissemination of Ideas

The Economy of Communion is a business paradigm that has been described as a living
third way alternative to Marxism and Capitalism which is grounded in a profound
respect for the individual dignity of the human person. Sprung from the spirituality and
social praxis of the Focolare Movement, the Economy of Communion:
is not a realisation of a theoretical economic model drawn up by
economists, but it is rather generated by the practice of new man's
behaviour and by the necessity to face today's (social) problems it can be
considered as an attempt to overcome the dilemma between free market and
centrally planned organisations. (Ressl, 1995)
Table 1 illustrates not only the spread of the implementation of this paradigm, but more
significantly, the dissemination of the philosophy that underlies it.

Table 1: Rapidity of the spread and implementation of the Economy of Communion

Domains of Influence By 1990 By 2000
Businesses subscribing to this concept 0 750
Countries with EoC businesses / centres / studies 0 100+
Reported academic theses and dissertations (completed & in progress) 0 80+
National & International conferences 0 30+
Prestigious awards by Universities, Governments, international organisations 0 15+
(UNESCO Peace Prize, Honorary Doctorates, address to Council of Europe.)
Source: Volumes 1 to 13 of Economia di Communione. Diverse references.
 Economy of Communion Systemic Factors in an Emerging Culture

When a social experiment, but a decade old, is adopted by hundreds of

companies, is publicly praised by national Presidents (Italy, Brazil), is given the floor in
international Assemblies (Council of Europe, UNO) and is the basis for granting of
several Honorary Doctorates (La Salle University, Mexico, 1996 - Philosophy;
University of Lublin, 1996 - Social Sciences; National University of Buenos Aires,
1998 - 13 Faculties!; Catholic University of Milan, 1999 - Economics), the rapidity of
the diffusion of the idea cries out for systemic analysis. A number of different systems
paradigms have been applied to understanding the Economy of Communion
phenomenon:
Memetics (Dawkins, 1976; Lynch, 1998).
Knowledge selection (Heylighen, 1997, 1999)
Social economic systems theory (Pluta, 1988)
Ethnographic analysis (Gold, 2000)
Some key systemic ideas from these approaches are summarised below and, in
the light of these, systemic factors associated with the successful spread of the idea and
the practice of the Economy of Communion are identified. Some initial ideas on the
application of complexity theory are developed. A qualitative model of its key systemic
relationships is presented.

Memetics replicating ideas

Richard Dawkins coined this concept in his book The Selfish Gene (Dawkins, 1976).
In his thesis, memes are cognitive or behavioral patterns that tend to make copies of
themselves by transmittal from one individual to another, and are thus replicators
analogous to genes. As examples, he suggests ideas, catch-phrases, clothes fashions,
ways of making pots or of building arches. Dawkins proposed the following three
characteristics for any successful replicators (Dawkins, 1982).
copying-fidelity: the more faithful the copy, the more will remain of the initial
pattern after several rounds of copying.
fecundity: the faster the rate of copying, the more the replicator will spread.
longevity: the longer any instance of the replicating pattern survives, the more
copies can be made of it and hence the more successful it becomes.
Dawkins, however, did not presented a sufficiently formal definition of a meme, and
most subsequent applications have been so eclectic that empirical validation is difficult.
To that extent, Dawkins concepts have metaphorical and perhaps common sense
value, but are limited in their predictive capability.
Lynch (1998) proposed both more rigorous definition of memes and a mathematics for
modelling their behaviour. In that paper, and his book Thought Contagion (Lynch,
1996), Lynch identifies two additional characteristics for successful replication, albeit
argued on the grounds of common sense rather than theory:
the greater the cooperation promoted by the idea, the greater the propagation
advantages and the lower the rate of dropout (in this regard he presents the
example of the love your neighbour meme of Christian teaching).
ideas that inherently promote "communication behaviors" can thereby gain
extreme prevalence and influence in a population.

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Knowledge selection
Heylighen (1997, 1999) proposes criteria for understanding the propagation of ideas.
He is influenced by memetics, but also draws on general systems theory, especially
cybernetics1. Heylighen posits four stages in the development and spread of ideas:
assimilation, in which the idea is first enunciated, understood and accepted; retention,
in which the idea is strongly encoded, e.g., due to its importance or repetition;
expression, in the sense of communication to others; and transmission, relating to the
number and diversity of modes by which expression takes place. He classifies these
criteria according to objective, subjective and inter-subjective factors. (Table 2)

Table 2: Criteria for successful knowledge diffusion

Selectors Objective Subjective Inter-subjective Meme-centered
Stages
Assimilation distinctiveness novelty authority self-justification
simplicity publicity
coherence formality
Retention invariance coherence Conformity self-
controllability individual utility collective utility reinforcement
intolerance
Expression expressivity proselytism
Transmission publicity proselytism
Source: Amalgam of Heylighen (1997, 1999)

Social economics systems theory

Pluta (1988) undertook early work into systemic factors associated with the
development of grass roots movements such as the Mondragon movement in the
Basque province of Spain and the Antigonish movement of Atlantic Canada. Whilst
this focused on micro-level socio-economic developments (community or district level),
high-level similarities with the Economy of Communion phenomenon render Plutas
systems model a useful basis of comparison. Table 3 summarises the systemic factors
that Pluta saw as crucial to the success of such movements.

Table 3: System factors in the success of Grass-Roots movements

Preconditions
suitable environment
(problem crying out for a
solution)
charismatic leader
Source: Adapted from Pluta (1988)
Economic Sub-System
structures to mobilize human and
non-human resources
institutional network adapted to
direct or coordinate the economic
and non-economic activities
ideological underpinnings
continuously re-evaluated in the
light of changing circumstances
Social Sub-System
intellectual, emotional and
moral process of formulating
ideology
social process of building
networks of relationships
development of institutions to
preserve and propagate the
ideology

1 Heylighen defines the main emphasis of cybernetics to be on the circular (or feedback)
mechanisms that allow complex systems to maintain, adept, and self-organize.

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Ethnographic analysis
The enthnographic approach to the Economy of Communion put forward by Gold
(2000) locates the phenomenon within a wider cultural framework associated with the
development of the Focolare Movement (q.v.). Gold argues that the phenomenon of the
Economy of Communion, whilst distinctive, cannot be separated from the emerging
global culture which has its roots in the worldview of the Focolare community. This
worldview draws on the Christian gospel, and emphases the Golden Rule present
within many of the worlds religions. It offers a distinctive viewpoint of all human
realities, seeing human activity and experience from the perspective of unity: unity
between rich and poor, between races, genders, ages, and so on. The idea of a
worldview shaping an economic ethic was first put forward by Weber in his
Protestant ethic (Weber, 1958). Much of Webers argument on the historical rise of
capitalism has been somewhat discredited in recent years (Marshall, 1982; Preston,
1991), but economic sociologists agree on the enduring relevance of his understanding
of the interrelationship between economics and religious worldview (Wuthnow, 1994).
In a similar way, Gold argues that the worldview of the Focolare gives rise to a
distinctive economic ethic rooted in the Trinitarian perspective (Cambon, 1999). This
economic ethic, which is communitarian in nature, and has been lived out over a fifty
year period, is at the basis of the Economy of Communion. It forms a deep structure
of spiritual, social, and psychological belonging which has made possible the
development of a global economic network rooted in principles of wealth creation and
solidarity.
Detailed ethnographic analysis of the Economy of Communion businesses in
Brazil and Italy undertaken by Gold demonstrated that the Focolare ethic underpins the
decision-making processes within the firms, giving rise to distinctive networks and
patterns of association related to belonging to an alternative community. These
findings are very much in tune with Plutas (1988) systemic factors in the development
of grass roots movements and the ideas put forward by Heylighen (1997, 1999). At the
same time, they suggest that in the Economy of Communion such factors are not
enough to explain the emergence of this phenomenon. The Economy of Communion
can be understood within such a systemic framework: but only if systemics
encompass a more ethnographic understanding of the different dimensions influencing
human behaviour.

Between Capitalism & Socialism - Diverse Stirrings

The 19th and early 20th century were a melting pot of ideas and experimentation in the
search for more just and equitable economic structures. Many of these, such as the
Fabian Society and the Distributivists, stayed in the realm of ideas, contributing to the
development of political society, some more and some less successfully. Some, such as
the Co-operative Movement, the Quaker businesses and the Friendly Societies
established businesses based around their ideal. Many have been successful at national
or international scales. But in their success they have generally merged with the
prevailing business ethos to the extent that their outward face to the world is
indistinguishable from that of their competitors. Others, if they still exist, remain at a
local scale and do not present a credible witness of a Third Way between the ideal of
Socialism and the success of Capitalism.

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A Third Way
For more than a century, the term Third Way has been used by individuals, movements,
and parties on the right and the left of the ideological spectrum. In 1891 Pope Leo XIII
sought for a way between socialism and capitalism that would put a more human face
on the free market (Gilson, 1961). Subsequent social encyclicals of later popes, and
writings of leaders of Orthodox, Anglican and other churches developed this theme. In
the 1930s, the classical liberal economist, Wilhelm Roepke, saw the third way as the
free society that lay between socialism and historical liberalism. Half a century later,
Meidner (1980) suggested that Swedens welfare state constituted this third way
between American capitalism and Soviet communism.
In the early 1990s, the Third Way became a popular mantra for politicians,
especially those on the left, who saw that their ideologies held reduced appeal in the
world that followed the collapse of the Soviet Union.
British Prime Minister Tony Blair has frequently referred to his search for a Third Way,
even writing a booklet on the subject (Blair, 1998). Former US President Clinton went
so far as to declare in his 1998 State of the Union address: "My fellow Americans, we
have found a Third Way. Schroeder in Germany, Prodi in Italy and Government
leaders from the Russian Federation to Brazil proclaimed as their own this new vision of
the last decade of the 20th century.
Business leaders also captured this mood for change. For example, at the 1994
International Systems Thinking Conference in San Francisco attended by some 1200
government and business executives from around the world, Peter Senge, author of the
popular management text The Fifth Discipline the art and practice of the Learning
Organisation, received an ovation for this comment:
"The world must move from the individualistic trading economy
(capitalism) and the economy of coercion (communism) to an economy of
cooperation. In such an economy, the individual does what he or she must
to keep the community going, while the community does what it can to
keep the individual going. In this economy, stewardship will be the new
model for leadership.
Religious leaders, also, had not forgotten their century old search for a Third
Way. Thus, the 7th World Assembly of the World Council of Churches, 1991, in its
final statements, included a call for the Churches to develop a Third Way of economics
between the centralist Marxist economy and the individualistic capitalist economy to
develop an economy based on the (Christian) Scripture.
In 1994, the 6th World Assembly of the World Conference on Religion and
Peace included in its final report a call to the religions of the world to work together to
find a new approach to economy, between the Marxist and capitalistic economies, an
economy of communion based on mutual love and respect for the dignity of the human
person .
In the midst of this mess of history, platitudes and polemics, the praxis of the
Focolare Movement provides a striking contrast with its Economy of Communion.
This is not an economic theory in search of supporters, but rather practitioners living an
ideal and creating an economic theory. It is not a localized phenomenon, as is evident
from Table 1. It is part of a global praxis a living Third Way.

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Economy of Communion In Freedom2

The genesis of the Economy of Communion In Freedom lies with the foundress of the
ecumenical and inter-religious based organisation, the Focolare Movement.
The Focolare Movement is a lay organisation (loosely, non-clerical in its
leadership) within the Catholic Church, formally approved in 1962 by Pope John XXIII.
It's internal membership comprises some 100,000 people who have extensive
formation in and made a deep commitment to its spirituality. A further 3.5 million live
its spirituality with varying degrees of commitment. The distribution of these among
the broad sub-groupings of the Focolare are presented in Table 4.

Table 4: Focolare membership 1999

Branch Core members Adherents
Members in Focolare houses 6,240 --
Youth (under 30) 60,500 1,192,077
New Humanity, New Families, New Parishes 41,294 2,254,966
Priests/bishops/religious 3,000 77,000
Focolare (as a whole) 108,034 3,524,043
Source: Focolare Centre, Rome, 1999, quoted in Gold, 2000

The Focolare is present in over 180 countries. Table 5 summarises the global
distribution. It would seem to be unique within any Christian Church in that its statutes,
approved by the Vatican, provide for adherents not only from within the Catholic
Church, but from other Christian Churches, from other Religions and from among
people of good will with no religious belief. It has, for example, a committed
following within the Muslim American Society and Japanese Buddhist Rissho-Kosai-
Kai.

Table 5 Geographical distribution of the Focolare Movement, 1999

Region Participants
Western Europe 1,063,417
Eastern Europe, Central Asia 369,792
Middle East and North Africa 190,449
Sub-Saharan Africa 337,625
Central/South America 1,067,421
North America 172,297
South Asia 412,742
Australia 19,234
Total 3,632,977
Source: Focolare Centre, Rome, 1999, quoted in Gold, 2000.

2
The material on the Focolare movement and Economy of Communion is drawn from diverse
sources, including: Araujo, 1997; Ferrucci, 2000a, 200b; Gallagher, 1997; Gold, 2000; Lubich, 1999,
2001; Pochet, 1985; Ressl, 1995, 1999; Wilkinson, 2000; Economia di Communione, Vols 1 to 13.
Material from the Focolare Websites, detailed in the references, was used where corroborated by
published material. Specific references, generally, have only been given for quotes and tables.

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The spirituality of the Focolare is based on a profound belief in the unity of the
human family, regardless of differences of race, nationality or religious belief. This
springs from its radical adherence to the so-called New Commandment, Love one
another as I have loved you (Jn 13: 34); that is, love your neighbour to the point of
being prepared to give your life.
In an impromptu speech at the international centre of the Focolare in August
1984, Pope John-Paul II confirmed the Catholic Church's understanding of the
Movement's charism (Boselli, 1984):
Love is stronger than everything, and this is your faith. This is the source
of inspiration for all that is done under the name of the Focolare, of all that
you do in the world. ... In the history of the Church there have been many
radicalisms of love ... There is also your radicalism of love ... It is a
radicalism of love that labours to see love win always, whatever the
situation, whatever the difficulty ... This is the evangelical radicalism of
love which you try to bring into the life of men and women of today, into
every sector of society, into the whole world. You bear witness to God
who is love with this radicalism of love, with this certainty that love must
always be stronger in every situation, before every difficulty."
As a dimension of this radical love, the Focolare emphasises the ethic that its adherents
should live a communion of goods, as a free and personal choice, in the manner
ascribed to first century Christians (Acts 2:44-45), so that none in their community are
in need.
The Focolare accepts the right to private property. At the same time it teaches
that, just as it would be outrageous for the parents of a family to eat fully whilst their
children starve, it is equally outrageous in our social family that there should be some
with plenty whilst others starve. Accordingly, since its origins in war ravaged Italy in
1943, the Focolare has sought to inculcate a culture of giving amongst all its members
from the children to the eldest. The committed core (6,240 who live in the focolares)
live this totally - a kind of Christian communism - putting all wealth in common,
keeping only what is essential for healthy living and giving the rest for communal
distribution. Other internal members, with greater or lesser radicalism live this
communion of goods by giving of their surplus to those in need. (Pochet, 1985;
Gallagher, 1997; Gold, 2000)

Genesis of the Economy of Communion

When the foundress and president of the Focolare, Chiara Lubich, visited Brazil in
1991, she faced the reality that the 200,000 Focolare members there included so many
poor that the traditional communion of goods, notwithstanding the heroic idealism of
members, was insufficient. Some remained homeless, others were unable to send their
children to school, or buy them clothes. The sick could not afford medical treatment.
This led to the idea of increasing the amount of money put into
communion by setting up business enterprises that would be entrusted to
competent people capable of making them work efficiently and profitably.
(Lubich, 2000)
As a practical response to the evident poverty, Lubich launched a worldwide initiative
focussing on building an Economy of Communion - a program aimed at establishing
employment projects, based on the spirituality of the Focolare in particular, and on

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Catholic social justice principles in general. In enterprises operating under this

framework, the profits (after just remuneration) would be distributed three ways:
A part of these profits would serve to bring ahead the business; a part to
help those in need, thus making it possible for them to live with a little
more dignity until they could find a job, or offering them a job in these very
businesses. Finally, a part of the profits would be used to develop
structures for the formation of men and women who desire to base their
lives on the culture of giving, new men and women, because without
new people, it is not possible to build a new society. (Lubich, 2000)
This may sound utopian. However, within ten years the results are expressed in bricks
and mortar in the Araceli, Brazil, where Lubich first issued her challenge. A 50-hectare
industrial estate has been developed with the infrastructure required by modern
manufacturing or service industries. It is managed by a joint stock company, ESPRI,
which has more than 3,000 shareholders), many of whom are numbered among the
poor. By 1999, the industrial estate housed eight businesses run according to the
philosophy of the economy of communion, with a number of other ventures in the
planning phase. (Ferrucci, 2001a)

Diffusion of the Economy of Communion

The development of this utopian ideal is summarised in Table 6, spreading rapidly
from Brazil in 1991 to Focolare communities around the world. By the year 2000, over
750 firms were or were transformed according to the Economy of Communion
philosophy. In 1997, profits distributed from Economy of Communion businesses
contributed to helping more than 10,000 families in need (Ferrucci, 2001b) and to
assisting in the development of training and education structures in all continents. Data
on job creation is not available but, anecdotally, runs into thousands.

Table 6: Growth in Economy of Communion (EoC) businesses 1993-2000

YEAR Total EoC Latin Western Eastern North & Asia & Africa
Businesses America Europe Europe Central Oceania
America
1990 0 0 0 0 0 0 0
1992 242 83 132 0 16 11 0
1993 328 123 139 22 21 22 1
1994 403 139 186 22 27 27 1
1995 548 144 295 35 38 28 8
1998 654 n/a n/a n/a n/a n/a n/a
1999 700 220 325 50 55 35 15
2000 768 n/a n/a n/a n/a n/a n/a
Sources: Ressl, 1995; Ferrucci, 2001a, 2001b; Economy of Communion web site: http://www.edc-online.org/

Based on analyses from the 1995, approximately 35% of the firms were
producing goods and 65% operating in the service sector. Among the latter 20% were
in the business consulting field, broadly defined, with 10% each operating in the areas
of education, heath and engineering / architecture. Most were small to medium

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businesses with annual turnover less than 20 million dollars. At the upper end of the
scale was an Italian cooperative, originally employing three artisans, which had been
transformed in five years into a business employing 260 people. (Ressl, 1995)

Guiding Principles of the Economy of Communion

The economy of communion is based on entrepreneurs freely acting according to the
Focolare Movements communitarian principles. Entrepreneurs who want to participate
remain owners of their firms and keep the right to opt out of this new economy. They
freely put in common a share of their profit that, in conformity with the Focolare
Movement's spirit, is then used for the following three objectives.
One part of the profit is used for capital reinvestment. This serves to help this
social ideal penetrate the firm's activities and internal functioning. In addition, it aids
job creation, which the Economy of Communion sees as a fundamental solution to
social inequality.
The second part of the profit sharing is distributed to people who do not have the
means to meet their minimum needs (food, clothing, housing etc.) and who have no
possibility to raise the necessary funds. Everything that such a person receives is an
untied gift and corresponds to his or her true needs that are freely put in common by this
person. The aid aims to re-establish the material autonomy of the person in need. This
focus is not one of charity, but of mutuality based on the ethic that one does not have a
right to wealth whilst others starve.
This communication between the poor, who receive the one-third of the
Economy of Communion business, and the businesses themselves, must
grow. The poor must not become something abstract the poor are an
integral part of every Economy of Communion business because they are
the main beneficiaries. (We must seek to) create amongst these people and
ourselves an attitude of reciprocity, of true partnership. (Araujo, 1997)
The third part of the profit focuses on the long-term improvement of society, on the
elimination of the institutional roots of social injustice. The funds are mainly used for
the development of training centres and educational programs that introduce a wider
audience to this social ideal and give them the personal and technical skills to transform
their own lives in this way. They also assist in maintaining support relationships for
Economy of Communion businesses around the world.
The Economy of Communion, however, is not simply about the use of profits. It
demands a radical transformation in all business relationships, between the owners of
capital and employees, between managers and staff and between staff and clients. This
is evident from the Vision Statement, Annex A, prepared at a Congress of entrepreneurs
involved in the Economy of Communion in 1997.

Supporting structures the Focolare Movement

Each enterprise operating within the Economy of Communion does so freely,
independent of any control by the Focolare Movement. However, the spirituality of the
Focolare underpins its fundamental ideology. The Focolare structures promote the
ideal, provide the spiritual and ethical formation that underpins it, and provide
encouragement and moral support for the entrepreneurs and foster solidarity among the
businesses.

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A feature of the Focolare Movement itself is the decentralisation of

responsibility and initiative within its powerful unifying spirituality. It is organised into
some 70 zones covering over 180 nations. In a matrix type framework, there are also
20+ branches, organised at international and zonal levels, which focus on different
social or religious spheres.
The New Humanity Movement is a branch of the Focolare whose charter is to
foster its ethic especially within the various economic sectors (education, health, the
arts, etc). It is organised on an international level, with a full-time secretariat, and with
local secretariats in every zone. It runs conferences and education programs and
provides moral support for entrepreneurs (or aspiring entrepreneurs) who are involved
in the Economy of Communion. It has also established a number of specialist bureaux,
comprising domain experts from academia, government and the private sector. .

Developing a theoretical framework

The Economy of Communion is built from the lived experience of the Focolare.
However, a vibrant intellectual ferment has accompanied the growth in businesses, with
some 65 graduate, Masters and PhD theses (including at least two from the UK) written
since 1993 on diverse dimensions of the Economy of Communion, covering its
anthropology, sociology, economics, philosophy, psychology and theology. Many of
these theses and dissertations are published on the Internet (http://tesi.ecodicom/.com).

Systemic Factors Associated with Development and

Spread of the Economy of Communion
Drawing on the factors suggested by Dawkins, Heylighen and Pluta, and identified by
Gold, the following are seen to be the key systemic factors that underlie the successful
and rapid spread of the idea of the Economy of Communion. These factors are divided
between the Focolare base, which gave birth to and sustains the Economy of
Communion, and the Economy of Communion businesses themselves.

The Focolare Movement Base

The Focolare Movement provides a critical philosophical and organizational support
framework for the Economy of Communion businesses.

Philosophical / Ideological
A profound belief in the unity of the human family, regardless of differences of race,
nationality or religious belief; and
Preparedness to give ones life for ones fellow human being, expressed in a
culture of giving.

Praxis
59 years of living, at a local scale, a personal communion of goods;
59 years f activity in local, regional and international, social justice projects; and
59 years experience in experiential based formation and training.

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Moral Authority
A charismatic leader, Chiara Lubich, the foundress and president of the Focolare,
who initiated and continues to give priority to the Economy of Communion;
Endorsement within the Catholic Church by Pope John-Paul II and by local Bishops,
by leaders within other Christian Churches and other Religions;
Endorsement by academia in diverse cultures through the award of Honorary
Doctorates to Ms Lubich specifically for her work for the Economy of Communion;
and
Endorsement in the political sphere by parties of the left and the right in the
European Community and in Latin America.

Organisation Structure
A strongly connected (by personal relationships and communication), but highly
decentralised cellular structure, present in virtually every nation;
A strongly coupled matrix of coordinating bodies based around the Branches and
the Zones, animated by a shared spirituality, personal relationships and
communication;
The New Humanity Movement, with a full-time international secretariat, and zonal
secretariats, promoting the Economy of Communion; formally represented at the
UN/ECOSOC as an NGO with special consultative status;
the Secretariat for the Economy of Communion Movement acting as a central co-
ordination point for outreach and policy development; and
rapidly growing global network of academics, policy-makers and specialists forming
an emerging school of thought on the economics of communion through internet
forums, websites, joint research projects, conferences, and seminars.

Infrastructure
Education / formation framework, at international and national levels with a
pedagogy strongly based on experiential / praxis approach;
Global and national communications networks (for example, every month there is a
global telephone conference call, linking all Zones, which includes an inspirational
meditation followed by, typically, 40 minutes of news of Focolare including
Economy of Communion activities around the world);
Publishing houses providing videos, books, journals and newsletters in many
languages;
Comprehensive and professional Websites in diverse languages; and
Centres of formation and training in many nations.

Membership Coverage
A committed core membership of 100,000 150,000;
Reasonably regular contact, face-to-face or by the various communications media,
with 4 to 5 million adherents or sympathizers;

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through close links with the Muslim American Society and the Japanese Rissho-
Kosai-Kai (Buddhist) Movement, exposure of the Economy of Communion ideal to
a much wider audience estimated in excess of 8 million; and
A strong penetration of the Focolare ethic among young adults, coupled with the
idealism of the Economy of Communion, has tapped an enthusiastic youth response
evident in the profusion of academic research.

The Economy of Communion Companies

The entrepreneurs, employees and beneficiaries of the distribution of profits are linked,
not only through their involvement in the Focolare itself, but also through their own
experiences in giving life to this new social ethic. These experiences are widely shared
through ad hoc conferences, seminars, journals, newsletters and so forth. Significant
systemic factors supporting this, additional to the foregoing, include:
Diversity of totally independent businesses, allowing for experimentation in modes
of management, organisation and activity;
Forums and diverse communications channels for sharing ideas between
stakeholders in the diverse businesses;
Idealism, supported by explicit appropriation of capital to organisation development,
promoting the development of a shared vision of the business amongst
entrepreneurs, management and staff;
Idealism, supported by explicit appropriation of capital for expansion and job
creation, promoting entrepreneurial risk-taking to broaden horizons;
Ethic which promotes quality staff management and quality client service; and
Impetus to develop relationships and to cooperate with other businesses, including
competitors;

Relating these systemic factors to theoretical models

Dawkins-Lynch Memetics Model

Table 7 use the memetics model to examine the economy of communion meme
against the characteristics proposed by Dawkins and Lynch for successful propagation
of the meme, namely copying-fidelity, fecundity, longevity, cooperation promoted and
communication promoted.. The systemic factors underpinning the economy of
communion meme provide powerful support to each of the success criteria, so the rapid
propagation of the economy of communion meme is consistent with the memetics
model.

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Table 7: Dawkins-Lynch memetics model & the Economy of Communion

Systemic Predictors of Meme
Success
Copying-fidelity
Fecundity
Longevity
Cooperation promoted
Communication promoted
Economy of Communion Meme
Idea fidelity strongly promoted by:
o based on universalist ethic of love of neighbour
o ethos of unity in diversity allowing room for manoeuvre
o ideological basis in Focolare spirituality
o local, regional & global formation (training)
o local, regional & global professional support networks
Fecundity promoted by:
o charismatic leadership of Chiara Lubich
o pre-existing local, regional & global networks based on close
personal interrelationships through the Focolare
o pre-existing local, regional & global communications networks
o sense of urgency based on the physical needs of the poor.
Longevity promoted by:
o 50 years preparation based on living a communion of goods at
personal, organisational, regional & global levels
o existence of 25 self-supporting mini-cities of the Focolare with
experience in a wide range of craft, artistic, technical and
professional businesses.
o recognition that success requires human intelligence and expertise
and the corresponding rejection of fundamentalist thinking that
God will make it successful
o existence of significant entrepreneurial, professional, academic
and management expertise within the Focolare community
o development based on praxis, supported by professional expertise
and by a wide body of academic research from many disciplines
(management sciences, psychology, economics, accounting etc)
Cooperation fostered by:
o the EoC meme emphasises cooperation based on the ideals of
mutual love and unity within diversity (Note that Lynch uses
the example of love your neighbour as a successful meme.
Communication promoted by:
o the EoC meme inherently promotes communication behaviours
(see Guideline 7, Annex A)
o the Focolare spirituality emphasises both spiritual and physical
dimensions of communication as a central aspect of life (unity
and mutual love are not possible without communication)

However, a critical factor in the continued growth of the economy of

communion will be entrepreneurial and managerial competence in the market place.
The altruistic philosophy still depends on running successful businesses. Whilst the
memetics model might explain, after the event, the successful spread of an idea, it has
little predictive value regarding the success of the technical underpinnings of that idea,
especially when applied to a business paradigm.

Knowledge Selection
Table 8 summarises the rapid development of the economy of communion in the
light of Heylighens criteria on the propagation of ideas. The characteristics of the ideas
underpinning the economy of communion meet every one of Heylighens criteria for
successful propagation. Whilst Heylingens model incorporates more organizational
and managerial dimensions, and hence would seem more relevant to the spread of
business related ideas, it still does not give a strong predictive or decision support tool.

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 Economy of Communion Systemic Factors in an Emerging Culture

Table 8: Heylighens criteria for knowledge diffusion success & the Economy of Communion
Selectors Objective Subjective Inter-subjective Meme-centered
Stages
Assimilation Distinctiveness: Novelty: its Authority: Self-justification:
the EoC has been challenge to the originating in The EoC ideas are
examined against prevailing market Lubichs coherent
diverse referents model, the EoC charismatic extensions of the
in business, presents a novel leadership, but universalist dictum
political and supported by love your
Simplicity: The
academic arenas academic, political neighbour as
underlying
and in diverse and business yourself.
concept of the
disciplines. figures.
EoC is straight-
forward - mutual Publicity though the
love extensive Focolare
networks
Coherence: the
EoC ideals Formality: The
connect to & are EoC has precise &
consistent with un-ambiguous
underlying formulation, whilst
religious & social allowing for
ideologies. diversity of
expression.
Retention Invariance: the Coherence: see Conformity: the Self-
EoC ideal crosses above. EoC is consistent reinforcement:
political, religious with and is EoC encourages
Individual utility:
& social beliefs reinforced by all members to renew
the EoC idea is
(modalities), over other spiritual & themselves in its
grounded in
time and with physical facets of ideals, fostering
altruism, which
persons of diverse the Focolare. renewed efforts in
may seem in
cultures. the EoC.
conflict with Collective utility:
Cntrollability: individual utility, the EoCs altruistic Intolerance: EoC
the EoC, of its but nevertheless ideal provides the highlights its clash
nature, is is a basic social collective utility. with socialist &
responsive to survival capitalist
feedback. phenomenon. philosophies.
Expression Expressivity: the Proselytism:
basic concepts can
be easily expressed
(even if
implementation is
difficult).
Transmission Publicity: The EoC Proselytism: see
is promoted through avove.
networks of the
Focolare, academic
and political circles
and by the EoC
business networks.

Social Economics Systems Theory

Plutas work derives from fieldwork specifically oriented to the growth of community
organisations, rather than the spread of ideas. To that extent, it has more practical

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relevance to the Economy of Communion phenomenon than the more theoretical work
of Dawkins, Lynch and Heylighen. Nevertheless, it is not inconsistent with those ideas.
From the previous discussion of the systemic factors associated with the spread and
development of the Economy of Communion, there is no doubt that it satisfies Plutas
success criteria. This is presented in Table 9.

Table 9: Plutas factors in the success of Grass-Roots movements & Economy of Communion
Preconditions
Suitable environment: The
evident poverty among
Focolare adherent in Latin
America and Africa was a
problem crying out for a
solution. More generally,
the global protests against
globalisation evidence
wider social concern at the
failure of market
economics.
Charismatic leader: In
Chiara Lubich, the
Economy of Communion
has a very charismatic
leader who has developed
& propagated the altruistic
ideals under-pinning the
EoC for several
generations of people
worldwide over 60 years.
Source: Adapted from Pluta (1988)
Economic Sub-System
Structures to mobilize human and
non-human resources: The local,
regional & global structures of the
Focolare are ideally suited to
mobilising resources.
Institutional network adapted to
direct or coordinate the economic
environmental, educational and
and non-economic activities: The
various Branches of the Focolare,
especially the New Humanity &
New Youth Movements have well
adapted institutional networks at
local, regional & global levels.
Ideological underpinnings
continuously re-evaluated in the
light of changing circumstances:
The spirituality of Focolare has
endowed it with remarkable
ability to re-evaluate its focus,
from purely Roman Catholic, to
ecumenical, to inter-religious, to
all persons of good will; from the
spiritual to the social; from
personal charity to redeeming the
structures of society.
Social Sub-System
Intellectual, emotional and
moral process of formulating
ideology: The Focolare
spirituality is holistic, catering
for the spiritual & physical;
addressing the psychological,
ethical, inter-personal, health,
communications aspects of life.
In the EoC this is reflected in
the Guidelines, training,
networking, and professional
and academic support.
Social process of building
networks of relationships:
Networks of relationships are
fundamental in the Focolare &
the EoC.
Development of institutions to
preserve and propagate the
ideology: These are well
developed at local, regional and
global levels, across the
professional, spiritual and
academic dimensions.

Ethnographic Analysis
Through applying Golds ethnographic analysis of the Economy of Communion it is
possible to draw some general principles on the wider ethical framework of the
Economy of Communion and how it relates to the worldview of the Focolare
Movement. A summary of these findings can be found in table 10 below.

Table 10. Golds ethnographic identification of key principles in the Focolare economic ethic
Work
People are co-creators with God and the creative capacity of people has to be advanced. Work is a source
of personal fulfillment and service, and plays an important function in building the community. It also
entails sacrifice, which can be united to the abandonment of Christ. Work represents the principle Will of
God.

Trade, finance and industry

Christians, indeed all people of good will, ought actively to seek to appropriate the means of production
so that these can be used to good ends, such as the redistribution of wealth to the poor. Debt is generally
avoided within the institutional structures of the Focolare Movement. It is discouraged for all members of
the movement. Abandonment to Gods will also means trusting his ability to intervene in the practical

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 Economy of Communion Systemic Factors in an Emerging Culture

circumstances of life, also in having the material resources to carry out that will. Nevertheless, the value
of certain forms of low interest micro-finance are valued and alternative financing structures have been
promoted.

Wealth and possessions

In general there is a positive view towards wealth, with people expected to maintain a living standard and
level of security appropriate to their function in society. Possessions, however, are generally put at the
disposal of the common good. Poverty has a positive and negative value. On the one hand, as the
involuntary deprivation of essential basic needs, it is regarded as an injustice that has to be addressed. At
the same time, it is seen as a virtue: an essential prerequisite to spiritual fulfillment. Material attachments
can form an obstacle to ones relationship with God and neighbour. The voluntary deprivation of surplus
resources is encouraged through the communion of goods. This encourages simple living, avoidance of
clutter. Trust in providence: God will accompany us in our journey, show his will through circumstances.

Relations with other economic actors

The market retains its basic function as the most efficient form of exchange in an open economy. This,
however, is set within the wider framework of the market as a meeting place between two or more
ethical subjects. The social function of economic interaction comes to the fore. The normative aim of
every economic encounter is communion. Within the Focolare, the rationale of economic activity serves
to build up the human community.

Economic change, technological development & the Environment

As stewards of Gods creation, protection of the environment is an essential part of economic activity on
a personal and corporate level.

Relation to those without economic resources

Those without economic resources are brothers and sisters. The redistribution of wealth ought to occur
from the grass roots upwards, as well as from the top down. Sharing is seen as a practical sign of love for
Christ and our neighbour. The practice of tithing is revived through the Economy of Communion. It is an
essential part of building Gods kingdom in the world: envisaged as a community of love. The practice of
a communion of goods, drawing inspiration from the first Christians, is a key part of building the mystical
body.

The ethnographic approach demonstrates the close intertwining of religious/economic

ideas and practices within the Economy of Communion. Through this approach it is
possible to highlight some of the flashpoints with the dominant utilitarian/rationalistic
worldview and this powerful spiritual vision.
Two flashpoints merit a mention and further research. Firstly, there is a powerful
belief in providence within the Economy of Communion businesses. This belief, borne
out in specific choices and decisions, is antithetical to a rationalistic framework, but is
cited as one of the key systemic factors in the success of the project. Another related
aspect are the attitudes to debt within the Economy of Communion. Throughout the
history of the Focolare, the general principle is that debt is to be avoided at all costs.
Within the realm of business such avoidance is practically impossible given the extent
to credit is a governing principle of capitalist economic life. Despite the strong link that
existed between the belief in providence, acceptance of Gods will and avoidance of
debt, many of the Economy of Communion businesses have to accept debt as a reality
of business life. Moreover, they have recognised the value of providing low cost
financing to those in need, through operations such as the credit union and micro-
financing. Such schemes can offer a unique way of helping people out of poverty and
promoting small business initiatives. A distinction, therefore, is made between
unsustainable debt that is used to finance a consumer lifestyle and debt that is putting
capital at the service of the poor. Although the general principle of avoiding debt is

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 IFORS 2002 Edinburgh Scotland

adhered to, within the Economy of Communion there is a degree of flexibility in

adapting to current conditions. An ethnographic approach to the Economy of
Communion, therefore, facilitates a deeper understanding of the underlying factors
shaping the Economy of Communion.

Summary and Conclusions

The rapid spread of the praxis of the Economy of Communion prompted this study.
Why do some ideas, such as this, take off whilst other, arguably equally valid and
important, languish. Were there particular systemic factors that created the framework
for success. Drawing especially on Golds ethnographic analysis and the preconditions
that Pluta suggests must be met for any genuine grass root movement to emerge and
succeed, Figure 1 summarises the relationships between the Economy of Communion
businesses and the Focolare supporting structures that initiated and continue to nurture
them, and the relationships and among the businesses themselves.
The praxis of the businesses in turn gives witness to the values of the Focolare
and challenges its adherents to emulate this altruistic love in their environments.

Figure 1: Systemic interrelationships supporting Economy of Communion businesses

The systemic factors identified are consistent with those suggested by Dawkins-
Lynch and Heylighen in their respective models as preconditions for the rapid spread of
new ideas.
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 Economy of Communion Systemic Factors in an Emerging Culture

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 Economy of Communion Systemic Factors in an Emerging Culture

ANNEX A

Guidelines for Economy of Communion Businesses3

1. Economy and Work.

The business is managed well so that profits will grow and be distributed to persons in
need beginning with those involved in the Culture of Giving for whom the initiative
exists, to help spread this Culture of Giving, and for expanding the enterprise. The
human person, not capital, is at the center of the business. For the business leaders, the
primary reward is the satisfaction gained from transforming the business into a close-
knit community. They create new jobs that sustain the members and their families
while contributing to people in need and society as a whole. They adopt programs to
aid employees in times of need. The company attempts to make the best use of each
employees talents and to create a climate conducive to personal creativity, risk-taking,
and fulfillment. All members of the organization become stakeholders and work
together to define and realize the goals of the enterprise. The business leaders make
investment decisions prudently considering all the typical business criteria and also
inspired by a deep personal desire to help persons in need and to create jobs.

2. The relationship with Customers, Suppliers, the Public and Others

External to the Company.
The enterprise works together with suppliers to provide useful and quality products and
services at fair prices. The members of the enterprise work to establish and strengthen
good and sincere relations with customers, suppliers, and the community. They engage
in fair play with competitors and maintain mutual respect when negotiating with
suppliers and customers.

3. Ethics.
The enterprise complies with the law and has ethical dealings with various institutions
such as tax-authorities, regulatory agencies, labor unions, etc. The work of the
enterprise provides a means for the inner growth of its members.

4. Health and the Value of Life.

Attention is given to the health and well being of every member of the business making
provisions for people with special needs. Excessive hours and days of work are avoided
so people will not become overly strained; adequate vacation is provided. The business
produces safe and environmentally friendly products and services. Throughout the life-
cycle of the product or service, the enterprise promotes conservation of energy and
resources. Working conditions suitable to the type of business are provided, such as,
adequate ventilation, lighting, acceptable noise levels. They follow appropriate safety

3
International Bureau of Economy and Work of New Humanity, 21 March 1997

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 IFORS 2002 Edinburgh Scotland

practices and respect the capabilities of every worker. The work environment is joyful
and friendly; mutual respect, trust, and consideration prevail.

5. Harmony in the Working Environment.

The enterprise applies management systems and organizational structures that foster
teamwork and personal development. Members keep the surroundings of the business
as clean and pleasant as possible, so that everyone (employers, employees, suppliers,
and customers) feels "at home" and may embrace and spread the same style.

6. Training and Education.

Recognizing that the human person is at the center of the enterprise, the business leaders
create opportunities for continuous learning and updating to enable the individual to
achieve personal and corporate objectives.

7. Communications.
The enterprise creates a climate which fosters open and honest communications with
opportunities for the exchange of thoughts and ideas between employees and managers.
It employs modern means of communication and information technology. Businesses
adhering to these principles remain linked at a local and international level to celebrate
successes and to learn from failures.

The Management
The business leaders create a vision, objectives, and plans for the enterprise together
with all members and carry out their plans using modern, people oriented management
techniques. Within the enterprise, the members maintain an atmosphere of mutual
respect, trust, and support for each other. They freely share their talents, ideas, and
know-how for the professional growth of their colleagues and the progress of the
business. They meet regularly to review the quality of the relationships among them.
The business leaders and members of the enterprise resolve difficult business situations
together. The process of resolving these difficulties often has positive effects on the
members of the enterprise leading to greater creativity, productivity, innovation, and
maturity.

Biography
Keith Linard is Senior Lecturer at the University of New South Wales and Director of
the UNSW Centre for Business Dynamics and Knowledge Management. Before joining
academia he spent 8 years as Chief Finance Officer in the Australian Federal
Department of Finance.
Dr Lorna Gold is a Joseph Rowntree Centennial Fellow in the Department of Politics at
the University of York. Her research interests include sustainable development and
ethical economics.

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