The Bible and Economics [antikvár]

Lectori salutem The conference proceedings of the Szeged International Biblical Conference boasts a history of 25 years but only now that the proceedings will be distributed as gifts among the participants of the World Conference of SNTS and EELC in Szeged is it becoming truly well-known for the international public. In spite of the efforts expended, economic and intellectual achievements of small countries do not always earn international renown and, most of the time, only remain known within the confines of their language. Hence, in the past 25 years, the Szeged Conference - besides the confessional dialogue in Hungary - transmitted results achieved chiefly at European Universities to those interested in Hungary. Certainly, it is also of importance as the international conference organized every year in Szeged has attracted 3873 visitors, 362 lectures have been heard, 140 professors have been invited to speak from all over the world, and the presentations have been published in 21 conference proceedings. At this point, I vwsh to express my deepest gratitude to Professor Joachim Gnilka, Professor Ulrich Luz and György Jakubinyi, Archbishop of Gyulafehérvár/Alba JuUa, who have in many ways lent their helping hand to biblical scholars in Eastern Europe. The list of those to be thanked is long. Let me, however, mention - without being exhaustive - Professor Ugo Vanni from the Pontifical Gregorian University, who made great efforts to launch the Szeged Conference and late Professor Ferenc Gál, without whom the initiative would not even have started. I should also be listing numerous Professors from the Institute of Pontifico Istituto BibHco in Rome and other universities who taught and initiated their Himgarian colleagues into the world of biblical studies in Europe. The central theme of the proceedings is the Bible and economy. Only a few know that the economies of the Antiquity were so called 'embedded' economies the major aim of which was to provide for the needs of their citizens. Making a profit was of no concern. This is what the Old Testament laws of covenant protected with divine commands, and the prophets stepped up against any divergent taxation or trafficking. In the New Testament, followers of Jesus and the Paleochristian church were ready to embrace the rural poor stranded by the first capitalist economy, the profit-pursuing practice of the Roman Empire. The practice of subsidization was created by Saint Paul even among the Jews and in pagan communities. Christians agitating against immoral trafficking and pursuit of profit soon earned the respect of the rural poor. Christian parishes were administrative centres of the church and, at the same time, they also provided economic shelter for those in need in the cities. Faith, therefore, did not only mean collective thinking within the church but Christians formed a community that was working for a more liveable and humane economy. Turning away from faith and the Reformation was a critical reaction to the wrong-headed ap- 13