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The Entrepreneurial Vocation
Abstract
As a group, entrepreneurs are frequently depicted as greedy, immoral, and cutthroat. This prejudice can be found equally among business and religious leaders, not to mention among cultural elites and individual people. But such criticisms, though justified far too often, fail to acknowledge the implicit spiritual dimension of enterprise, seen particularly in terms of the entrepreneur's creative ability to imagine new possibilities, to maintain a proper concept of stewardship, and to cultivate the earth to harness its potential. While it is true that entrepreneurs - like any other group of people - have been stained by sin, they must not be judged more severely for their moral failings merely because their profession involves the creation of wealth. Those who consider the entrepreneurial vocation a necessary evil must affirm that the Parable of the Talents lends ample scriptural support to entrepreneurial activity.
... On business as a vocation, cf. Chamberlain (2004), Clark (2004), Garvey (2004), Novak (1996), Sirico (2000). On the task of management, cf. ...
... I have dealt with this subject previously inArgandoña (1995Argandoña ( , 2004aArgandoña ( , 2007, although with different approaches from that attempted here. 2Sirico (2000) offers some simple arguments to help understand why Catholic priests may have difficulty in understanding the world of business. ...
A Christian is a person who, beyond any way of life or moral or spiritual practices, follows Christ. Catholic theology shows how this influences the life of the Christian. Even in today's secularized society, the Christian is seen as a person with a distinctive view of life and goals. Yet when we see the Christian as an entrepreneur or manager - i.e., engaged in the task of creating and managing companies - his outward activity seems no different from that of other, non-Christian entrepreneurs. The purpose of this paper is to understand what makes the Christian who works as an entrepreneur different, in order to try to answer the questions we may ask ourselves about the advantages and disadvantages of being a Christian.
... Mark the Evangelist states that Jesus taught many things (Gospel of Mark 6: 34 [28]), and thanks to parables we also know that it also referred to managing material goods, employees, and even how to be a good steward. In this regard, the opinion of R.A. Sirico [31,32] becomes all the more important. He claims that some parables should be an important starting point for overcoming boundaries between religion and economics, meaning shaming the rich for the poor, irrespective of the fact how they became rich and how they use their possibilities. ...
Making decisions in the enterprise is a complex process of choosing the optimal solution. A manager who makes decisions in the management process is guided by a set of managerial criteria and competencies. The manager’s competences are shaped in the process of education and experience acquisition. However, the manager also has its own system of values that can affect the decision-making process. The article presents the results of qualitative study carried out in 52 Polish enterprises, the managers of which declare that they uphold Christian values. The objective of the study was to determine the influence of Christian values on the cooperation with employees, competition, state administration, local community, contractors, and customers. The studies determine both the level of use of the professed values when it comes to enterprise management and the likelihood of the managers to promote Christian values that they uphold. The theoretical issues were based on the review of scientific literature on managerial competences, as well as management carried out on the basis of biblical principles and especially on management by gospel. The results of the research reveal strong engagement of Christian managers in the implementation of the professed values in the enterprise management and low engagement when it comes to promoting the Christian values they uphold.
... A great deal of theoretical (e.g. Miller, 1950;Sirico, 2000;Cornwall and Naughton, 2003;Percy, 2010;Skillen, 2010;Dimovski et al., 2013) as well as empirical literature (e.g. Carswell and Rolland, 2004;Audretsch et al., 2007;Dougherty et al., 2013) explores the interrelationships and dynamics between religion and entrepreneurship. ...
Purpose
Creativity and innovation are interrelated, and indeed often conflated, concepts. A corollary to this distinction is two different perspectives or types of entrepreneurship and entrepreneurs. The purpose of this paper is to explore the distinction between creativity and innovation on the basis of their relationship to history and implications for understandings of entrepreneurship.
Design/methodology/approach
This paper is a theoretical exploration of entrepreneurship understood in relation to a proper distinction between creativity and innovation. Creativity and innovation differ from the perspective of their relationship to what has already happened in history vs the radical novelty of a particular discovery or invention.
Findings
Creativity can be understood as what human beings do in connection with the fundamental givenness of things. Innovation, on the other hand, can be best understood as a phenomenon related to the historical progress of humankind. Innovation is what human beings discover on the basis of what has already been discovered. Entrepreneurs can be seen as those who discover something radically new and hidden in the latent possibilities of reality and creation. Or entrepreneurs can be seen as those who develop new, and even epochal, discoveries primarily on the basis of the insights and discoveries of those who have come before them in history.
Originality/value
This paper provides a helpful conceptual distinction between creativity and innovation, and finds compatibility in these different perspectives. A holistic and comprehensive understanding of entrepreneurship embraces both its creative and innovative aspects, its metaphysical grounding as well as its historicity.
... The attitudes that people have towards hard work is an important determinant of actual labor market dynamics and social costs of different welfare policies (see Lindbeck and Nyberg, 2006;Lindbeck, Nyberg and Weibull, 1999). Other implications of fortitude include the courage to take risks and perseverance in the face of difficulties and obstacles, which are important determinants of successful entrepreneurship (see Sirico, 2001). ...
... Other related categories call for a new direction in management and leadership through an enhanced understanding of history, academics, economics, markets, psychology, sociology, practice and, in some cases, related Christian principles (Friedman all;Kennedy, 1987;Novak, 2002;and Pennock, 2000). Saroglou (2011) andO'Boyle (2012) give us many principles of a major monotheist religion that can help in improving completeness of decisions while Sirico (2000) purports that religion and business principles should not be separated. Disregarding religion would likewise call for disregarding much of the social science in the area of economic exchange, wealth creation, value added marginal thinking and many other aspects of economics as "social science." ...
... The entrepreneur likewise has a particular calling to exercise his or her unique talents. As Sirico (2000) writes, "Entrepreneurship is an institution that develops organically from human intelligence situated in the context of the natural order of liberty. Those with the talent, calling, and the aptitude for economic creativity are compelled to enter the entrepreneurial vocation for the purpose of producing goods and services and providing jobs" (p. 7). ...
Although often acknowledged as critically important, the role of the entrepreneur in the modern economy is often underdeveloped or inadequately understood. The reason for this is in large part due to the complex anthropological mysteries that lie at the heart of entrepreneurship. The Christian moral tradition provides important insights into the nature of the human person, particularly with respect to entrepreneurial activity, that provide a more comprehensive understanding of human action. Christian teachings regarding the creation of the cosmos, the human person as created in the image of God (imago Dei), and human beings as free moral agents combine to present an account of entrepreneurship in terms of spiritual as well as material realities. From the Christian perspective, the soul of the entrepreneur is determinative for his or her role in promoting human flourishing.
... People have an obligation to use their abilities in a creative way. Sirico (2000) notes that "entrepreneurs are the source of more social and spiritual good than is generally recognized" and that "religious leaders must seek to understand entrepreneurs and encourage them to use their gifts within the context of faith." Sacks (2001) feels that Judaism stresses the importance of individual property rights. ...
Over the past few decades, there has been tremendous growth in entrepreneurship, along with a concomitant resurgence of spirituality in corporate America and much of the world; people want their jobs to have meaning. The Hebrew Bible, especially the Pentateuch (Torah), has had a profound effect on billions of people, both believers and non-believers. By understanding what it demands of humankind, entrepreneurs can see the special role they play in improving the world. This paper surveys the scholarly literature on entrepreneurship, spirituality, and religion, and then examines some principles derived from the Hebrew Bible that can be especially useful to entrepreneurs interested in establishing a spiritual firm. These principles include: humankind must live a spiritual life; gratitude to God for success; caring for the weak and helpless in society; respectful treatment of employees; conducting one's business in an ethical and aboveboard manner; environmental stewardship and improving the world; and servant-leadership.
... There is good evidence for assuming that religion may be the strongest among these (Bruni and Uelmen, 2006; Molteni, 2009; Bruni, 2011). Social entrepreneurs as integrators across societal spheres must be envisaged as being motivated by a particular vocation and as having certain character traits (i.e., virtues) that allow them to act on their vocation (Teehanke, 2008; Sirico, 2010; Bruni and Smerilli, 2009; Bruni 2011). The hallmark of these is personal commitment to a cause. ...
Benedict XVI in Caritas in Veritate advances a positive view of businesses that are hybrids between several traditional categories. He expects that the “logic of gift” that animates civil society infuses the market and the State with relations typical for it – reciprocity, gratuitousness, and solidarity. His theological rationale offers an answer to two questions that have largely re-mained open in the literature – why hybridization occurs and why it is desirable. A rational reconstruction of hybrid enterprise that goes beyond a simple taxonomy of types benefits from the Pope‟s call for an intrinsic integration of institutions and processes traditionally attributed to disparate spheres. The relational model of the Trinity defines the unity in diversity that accounts for the benefits of truly hybrid businesses, and the “logic of gift” serves as the agent of integration.
Se ha expandido tanto la imagen del “espíritu protestante del capitalismo”, y de las virtudes asociadas generalmente al comercio (productividad, austeridad, sacrificio, puntualidad, frugalidad, cumplimiento de los contratos) como necesariamente relacionadas con una visión calvinista de la propia salvación, que se ha olvidado que la laboriosidad, la santificación personal por y en el trabajo, es un mandato del Génesis que no tiene que ver con la división entre protestantes y católicos. Hasta se podría decir que ese laicado activo que produce el protestantismo en el siglo XVI es un recordatorio al catolicismo de su propia tradición.
Is it possible to entrepreneurship as a Christian calling? This paper answers to this question by doing a combination of socio-historical and theological approaches. Historically, the ideas of entrepreneurship and its practices are undergoing a meaningful development. While from a theological perspective it delivered an ethical meaning if entrepreneurship located in the frame of a theology of creation and social action to build a common justice. This is all affiliates with mentality of God in the creation process of the world and Jesus’ criticism of a greedy attitude. Paul, furthermore, making entrepreneur-ship is as a constructive way of his service. Eventually, if locating entrepreneur-ship in Rahner’s framework in terms of intellectual, res, and opera, it could be a base of Christian calling to create community welfare and justice. Abstrak Apakah mungkin kewirausahaan menjadi panggilan Kristen? Tulisan ini menjawab pertanyaan tersebut dengan menggabungkan pendekatan sosio-historis dan teologis. Secara historis, gagasan dan praktik kewirausahaan mengalami perkembangan bermakna. Sedangkan, dari perspektif teologis, makna etis kewirausahaan akan lahir kalau diletakkan dalam kerangka penciptaan dan tindakan membangun keadilan Bersama. Hal itu bersesuaian dengan mentalitas Allah dalam proses penciptaan dan kritik Yesus terhadap ketamakan. Paulus, lebih jauh lagi menjadikan kewirausahaan sebagai jalan pelayanan yang konstruktif. Akhirnya, dengan meletakannya dalam kerangka intellectus, res dan opera-nya Karl Rahner, kewirausahaan bisa dijadikan dasar bagi panggilan Kristen untuk menciptakan kesejahteraan dan keadilan masyarakat
The aim of the article is to indicate and describe the normative assumptions of the professional ethics of social entrepreneurs. The innovative nature of the proposed concept consists in taking into consideration the perspective of Christian personalist ethics. It is a theory of morality which includes considerations for the biblical and theological view of man, emphasizing above all their personal dignity. Referring to the principal axioms of this ethical doctrine allows for a presentation of a proposal of ethical principles and moral virtues – adequate to the mission, tasks, and vocation of social entrepreneurs. The article discusses the following issues: the essence of Christian personalist ethics, the mission and tasks of social entrepreneurs, the motivation and vocation of social entrepreneurs, ethical aspects of leadership in social enterprises, as well as the ethical principles and moral virtues of social entrepreneurs. A methodology characteristic of normative philosophical ethics and moral theology was applied. The results of the analysis of the methodically selected literature on the subject were processed by means of conceptual work, which allowed us to describe the professional ethics of social entrepreneurs from the point of view of Christian personalist ethics. Christian personalist ethics makes a valuable and original contribution to the description of the normative determinants of social entrepreneurship. The analysis of the mission and tasks of social entrepreneurs shows that they create social structures and processes that affirm the dignity of marginalized people and restore their capacity to participate in social and economic life.
This article explores the role of peer-to-peer tourism experiences in the tourism quest for authenticity. Specifically, it analyses the influence of the consumers’ perception of the benefits derived from such typology of experiences, their traits, and attitudes on their perception of a superior authenticity. This research, piloted in Mallorca (Spain), shows that the perception of peer-to-peer experiences providing non-economic benefits, together with a positive attitude towards the sharing economy are the most influencing factors. Findings suggest that destinations may enhance their competitiveness by rethinking their product portfolio and deploying specific value-based segmentation and targeting approaches.
This paper analyses the profile of locals willing to meet tourists in a context of experience interchange peer-to-peer (P2P) and identifies factors that drive such contact in an authentic setting of shared passions. This is a first step in creating the experiential P2P subindustry that academia, innovators and experts/trend-watchers have been waiting for over a decade. The data was collected using the ‘snowball’ sampling technique among locals from Mallorca (Spain). The results indicate that passion (within idle capacity) for the activity is a central factor to take into consideration in experiential P2P activity, together with other personal (self-perception of managerial and other emotional and communication skills) factors. In addition, the expressed disinterest in becoming experiential P2P providers suggests that there are factors of self-image (especially regarding managerial skills and entrepreneurial attitude) that play a decisive role in the democratization of tourism – an unexplored area in tourism literature.
El presente libro no es un libro de Historia en el sentido habitual del término . Es un libro que trata de ir hacia la historicidad de la idea de libertad, esencial a Occidente, mostrándola como un esencial resultado del Judeocristianismo.
La cultura actual en Occidente –ese Occidente cuyo sentido trataremos de desentrañar– se encuentra casi a la deriva. Las diversas posiciones post-modernas, como a su vez la Escuela de Frankfurt (que no es lo mismo) acusan a la “modernidad” de todos los males del mundo, confundiéndola con el Iluminismo, esto es, el proyecto de un Occidente secularizado en tanto separado de sus raíces religiosas. Las reacciones anti-modernas oscilan así entre un escepticismo post-moderno junto con nostalgias pre-modernas. Pero lo más terrible es que los cristianos, enfrentados también con ese mundo en verdad iluminista, oscilan entre versiones hoy moderadas de las teologías de la liberación, y nostalgias de antiguos regímenes cristianos que estarían eximidos de los supuestos males del capitalismo y las democracias actuales. Ambos grupos siguen siendo incapaces de ver una modernidad católica, que aunque no se haya dado históricamente, fue el ideal regulativo de los liberales católicos del s. XIX –Acton, Rosmini, Montalembert, Ozanam, Lacordaire, Dupanloup– donde la libertad de la persona frente a las monarquías ilimitadas, absolutas, siguió siendo el ideal que impulsa a diversos católicos actuales a luchar contra las democracias absolutas, el fascismo, el comunismo y todo tipo de sistemas totalitarios y autoritarios que hoy siguen cruelmente azotando y pisoteando a los seres humanos y a su consiguiente dignidad. Es la lucha intelectual permanente por un Occidente cristiano, un ideal tan radicalmente olvidado por católicos autoritarios como por fanáticos anticristianos secularistas.
El libro no afirma que los aspectos más contingentes de la libertad en Occidente –ciertas instituciones liberales típicas, como la división de poderes o el Constitucionalismo– o ciertas concreciones jurídicas de las libertades individuales –como el Common Law– sean un resultado necesario del Judeocristianismo, aunque sí afirma que no son incompatibles con él y que incluso pueden encontrar en cierto momento un “acompañamiento” prudente del Magisterio Pontificio. Pero sí afirma que el ideal de las libertades de la persona, in abstracto, y la idea de limitación al poder (limited goverment), sí es un ideal regulativo que ha emanado del Judeocristianismo y hubiera sido inconcebible sin él.
Por más lejano que esto suene, en las actuales circunstancias históricas, este ideal, que presupone la armonía entre la razón y la fe, es la única salida que Occidente tiene para re-encontrar su camino y evitar su destrucción. La Iglesia como tal –a pesar de fuertes apariencias en contra, en la actualidad– no puede desaparecer porque las puertas del infierno no prevalecerán sobre ella. Pero las civilizaciones sí pueden hacerlo. Si en la eterna providencia de Dios está dispuesto un período de re-construcción, sólo en estas ideas podremos tener nuevamente una Civilización Occidental y por ende… Cristiana.
Gabriel J. Zanotti
Buenos Aires, 23 de septiembre de 2017
There is a subset of literature that asserts that the title of Adam Smith’s famous work, The Wealth of Nations, is an allusion to passages from the Bible, such as Isaiah 60:5, which reads, “Then you shall see and be radiant;/your heart shall thrill and exult,/because the abundance of the sea shall be turned to you,/the wealth of the nations shall come to you.” An implication of this claim is that Smith viewed his work as helping to usher in an eschatological period of peace and prosperity. Strong forms of the claim of this relationship between Smith and Scripture argue for a direct reliance of the former upon the latter. Weaker forms of the claim merely raise the possibility of the relationship or point more broadly to the significance and relevance of scriptural passages. This paper will examine these claims against the historical context of Smith and his work, raising serious doubts about the possibility that Smith could have intended a direct biblical allusion in the title of his magnum opus. The relationship between “the wealth of nations,” Adam Smith, and English translations of the Bible shows that Smith did not, in fact, allude to the passages in Isaiah and that the rise of political economy itself was part of the background for the appearance of the phrase in English bibles.
There is a subset of scholarly literature that asserts that the title of Adam Smith’s famous work, The Wealth of Nations , is an allusion to passages from the Bible, such as Isaiah 60:5. Strong forms of the claim of this relationship between Smith and Scripture argue for a direct reliance of the former upon the latter. Weaker forms of the claim merely raise the possibility of the relationship or point more broadly to the significance and relevance of scriptural passages. This article sets these claims against the historical context of Smith and his work, finding that the relationship among “the wealth of nations,” Adam Smith, and English translations of the Bible demonstrates that Smith did not, in fact, allude to the passages in Isaiah. Thus, the rise of political economy itself, of which Smith’s work was an important element, was part of the background for, and preceded the appearance of, the phrase in English bibles.
Enterprise and entrepreneurship are sometimes viewed with suspicion by church leaders and may not be seen as relevant to the rural church. Drawing on biblical understanding and personal experience as a ‘kingdom entrepreneur’, this paper argues that enterprise is part of scripture, human flourishing, and mission. The paper contends that enterprise is especially important in rural areas and faith centred enterprise can be traced back to Cistercian monasteries and continues today. The mission of the rural church would be enriched by recognising, encouraging and harnessing entrepreneurs, and supporting enterprise creation. The paper is commented upon by two further authors who reflect upon its approach to theology and entrepreneurship.
A Catholic is a person who, beyond any way of life or moral or spiritual practices, follows Christ in accordance with the teaching of the Catholic Church. Catholic theology shows how this influences the life of the Christian. Even in today’s secularized society, the Christian is seen as a person with a distinctive view of life and goals. Yet when we see the Christian, and more specifically the Catholic, as an entrepreneur or manager – i.e., engaged in the task of creating and managing companies – his outward activity seems no different from that of other, non-Christian entrepreneurs. The purpose of this chapter is to understand what makes the Catholic who works as an entrepreneur different, in order to try to answer the questions we may ask ourselves about the advantages and disadvantages of being a Catholic. We argue that religion provides to managers a wider view of business and helps them to understand reasons for ethical behavior. At the same time, it gives him or her spiritual and ascetical means for good behavior.
The Church dominated society in the Middle Ages and functioned as a quasi-government, providing public and private goods. This book is the first to examine specific institutions in the Church in the Middle Ages in economic terms. Other books have argued generally that the Church either had a positive or negative effect on economic development. The authors of this book look more closely at the actual Church institutions and practices and describe how each functioned as a part of the larger economy of the time. They focus especially on marriage, usury, heresy, the crusades, and the monasteries. It is not their purpose to reject or impugn religious motives that may be advanced by theologians and historians. Their goal is to bring a fresh perspective to the role of institutions of the medieval Church in economic development.
Charles Dickens (1812-1870), escritor inglés nacido en Portsmouth, Inglaterra. Fue un conocedor de la situación social de su época y de la condición humana debido al sufrimiento padecido durante su infancia. Sus obras muestran su percepción y crítica de la condición social, el perfil psicológico de los hombres que se mueven entre la amabilidad y el capricho o entre el bien y el mal, y el olvido de los buenos ideales de la burguesía por el progreso. Entre sus escritos se encuentran Los documentos póstumos del club Pickwick (1836-1837); Oliver Twist (1837-1838); Nicholas Nickleby (1838-1839); El almacén de antigüedades (1840); Barnaby Rudge (1841); Cuentos de navidad (1843-1848); Vida y aventuras de Martin Chuzzlewit (1843-1844); Dombey e hijo (1847-1848); David Copperfield (1849-1850); Casa desolada (1852-1853); Tiempos difíciles (1854); Historia de dos ciudades (1859); La pequeña Dorritt (1857-1858); Grandes esperanzas (1860-1861) y El amigo común (1864-1865).
Crossing the Threshold of Hope Vittorio Messori
- John Paul
John Paul II, Crossing the Threshold of Hope, ed. Vittorio Messori (New York: Alfred A. Knopf, 1994), 32–36; Encyclical Letter Fides et Ratio (September 14, 1998), nos. 4–5, 27.
Pure Profit; For Small Companies That Stress Social Values As Much As the Bottom Line, Growing Up Hasn’t Been an Easy Task
- Kenneth
Kenneth Bodenstein, “Pure Profit; For Small Companies That Stress Social Values As Much As the Bottom Line, Growing Up Hasn’t Been an Easy Task,” Los Angeles Times Magazine (February 5, 1995): 4. r20The Entrepreneurial Vocation
The Health and Wealth Gospel
- See Bruce Barton
See Bruce Barton, The Health and Wealth Gospel (Downers Grove, Ill.: InterVarsity Press, 1987).
This rule set forth specific guidelines that controlled the organization and operation of monasteries and regulated the daily activities of the monks. For a recent translation with an excellent introduction and explanatory notes, see The Rule of St
- Benedict
- Cistercian Benedictine
- Orders
Benedict that applied to both the Benedictine and Cistercian Orders. This rule set forth specific
guidelines that controlled the organization and operation of monasteries and regulated the daily
activities of the monks. For a recent translation with an excellent introduction and explanatory
notes, see The Rule of St. Benedict, trans. Anthony C. Meisel and M. L. del Mastro (Garden City, N.Y.:
Image Books, 1975).
With Liberty and Justice For Whom? The Recent Evangelical Debate Over Capitalism (Grand Rapids 103, ftn. 191. For an incisive exposition and critique of dominion theology
- Craig M Gay
Craig M. Gay, With Liberty and Justice For Whom? The Recent Evangelical Debate Over Capitalism (Grand Rapids: Wm. B. Eerdmans Publishing Company, 1991), 103, ftn. 191. For an incisive
exposition and critique of dominion theology, see pages 101-109.
The Parables of the Gospel: An Exegetical and Practical Explanation
- Leopold Fonck
Leopold Fonck, The Parables of the Gospel: An Exegetical and Practical Explanation, 3rd ed., ed.
Social Awareness: Corporate America Cultivates Conscience Arizona Republic): 6. 15. The principal representatives of dominion theology are Gary North
- Jodie Snyder
Jodie Snyder, "Social Awareness: Corporate America Cultivates Conscience," Arizona Republic (May 12, 1994): 6.
15. The principal representatives of dominion theology are Gary North, Rousas J. Rushdoony,
Greg Bahnsen, David Chilton, Rodney Clapp, and Gary DeMar.
16. Gary North, Liberating Planet Earth: An Introduction to Biblical Blueprints (Fort Worth: Dominion Press, 1987), 81.