Autori: Tiberiu Brãilean, Aurelian-Petruș Plopeanu, Sorina Chiper

Editorial: European Journal of Science and Theology, 8(1), p.93-104, 2012.

Rezumat:

To a certain extent, it may be that the inflexion that occurred with Renaissance was necessary and even unavoidable. For hundreds of years, the human body was not only ignored but even repressed to the advantage of our spiritual nature. Against the background of the rediscovery of Greek spirituality, da Vinci, Michelangelo and the other coryphaei of Renaissance restored the value of the human body and, in part, they restored its dignity as well. For Jesus would heal both souls and bodies, all physical illnesses that he would encounter; and what is more, He resurrected people and brought them back to their body. Consequently, the care for the body and the care for the soul must always be in a harmonious equilibrium because, according to the tradition of Abrahamic religions, we shall be resurrected in these bodies as well. Yet, soon the other extreme peaked up, with its excess and recklessness. This other extreme is characterised by humanism, rationalism, secularism and the cult of carnal pleasures, with other words, -the happiness on Earth. During the modern age, it is not man who has been forgotten but God. Societies have become desacralized, salvation has been replaced by progress and the soul has nested itself in a corner, oppressed by an entire technology of sensual pleasures. We have become wondering bodies feeling lost, in which less and less light can be seen. Therefore, a new Renaissance is needed, a spiritual Renaissance this time, in order to restore the equilibrium for which we were pleading above and in order to achieve the re-enchantment of the world. In any case, things can no longer continue as they are. We need ‘a new Heaven and a new Earth’. It is in this spirit that we are launching a new concept expressed by a compound word: Theoeconomics. The concept bespeaks an interdisciplinary approach between Theology and Economics, or even a transdisciplinary approach, because it also deals with what goes on beyond the two co-joint disciplines. Because there is always a ‘beyond’… Within Theoeconomics, it is not Theology that has to obey Economics but the other way round; Economics, while preserving its arsenal of concepts or notions, has to take over Theology’s basic rules and principles, whose transmission is made via Ethics or Morals. The stronger the ethics of a community, the more coherent and sustainable the community will be, and the more efficient and human need-appropriate its economy will become. We still need to learn the norms of a good social organisation that the ancients knew so well.

Cuvinte cheie: theology, economics, paradigm, institution