By Santificarnos.com

On one hand, an executive's Christian identity is defined by his or her identity as a person and as a Christian. On the other hand, it is shaped by his or her social function as an executive.

Humans are rational beings, each made of a soul and body. They are also social beings who need others to develop and grow as people. This is the starting point for building the identity of a Christian, a person who is religious (re + ligare means "bound" to God), faithful and a voluntary follower of Christ and his Church.

A Christian is the image − through creation − of God, and the son − by adoption − of God. A Christian is the son of the Church, which is the repository of faith and the place where Christians see themselves as God's children.

All of this translates into a way of acting and the moral aspect of Christianity.

In simple terms, an executive's task could be defined as: "leading a group of people at a company for action, in order to change the situation and obtain results in an efficient manner."

These three components − managing people, acting in order to change the situation, and obtaining results in an efficient manner − are used by IESE Professor Antonio Argandoña to discuss the tasks inherent to all executives, and particularly to Catholic executives.

In keeping with these criteria, a company is, first and foremost, an organization of people serving people.

Secondly, it is a commercial organization dedicated to efficiency. In some ways, says Argandoña, economic theories regarding companies (as well as sociological, political and psychological theories) are limited in that they do not take into account some of the aforementioned components. Those theories could be considered specific cases of a more general theory.

The Christian vision of the executive and the company could be an adequate framework for that more generalized theory. It does not suffice and, of course, it does not have to be the only framework for such a theory; but it does include some elements for understanding it, as far as a human organization dedicated to serving people.

The Christian Executive's Task

People try to learn about the world through two mutually supporting means: science and faith.

For Christians, science is the same as it is for other people, but with an added function: understand the work of God and focus it toward Him. Thus, there is no reason to invent a "Christian company" but rather to see a company as a human organization that is added to God's plans for humans and to their response to the mission to "rule the earth" (Gen. 1:28).

For the Christian executive, understanding the company completely is part of his or her commitment to the truth.

Redemption adds another dimension to that sense of the world and of the company: Christ's disciple is also called upon to coredeem the world, and to continue the work of Christ and God's task of creation.

So, what should executives do if they want to live as Christians?

They should lead people not as machines, but as the children of God. They should lead people with a sense of solidarity, having them contribute to the common good of the company and of society.

Above all, they should take care of people, in every aspect involved with that task.

This must be done all the while obtaining results with efficiency (through professional competence, fairness with society, and fairness with those participating in the production) and with a sense of future, not just for the mere survival of the company, but for its development and consolidation.

The Christian vocation does not change the nature or the demands of the professional vocation of an executive. It does, however, add new and very demanding aspects.

For instance, Catholic executives are in the position to better understand their potential and limitations, strengths and weaknesses, because they have access to means beyond those available to other executives: those provided by the Christian doctrine and practice.

The company is a favorable setting for acquiring and developing moral virtues, which are, in essence, those that allow the executive to consider the needs of others, while seeing to his or her own development and that of others, and exercising his or her own sense of responsibility.

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By Santificarnos.com

After years of detachment and separation, the myth of the amorality of business seems to have been superseded. Few today will deny that ethics has its place in the company.

But what about religion?

More specifically, what about Christian moral theology? Looking back through history, it becomes clear that religious traditions have contributed to business ethics both as a source of motivation for action and as a source of explicit ethical concepts.

The Catholic theologians of the 14th and 16th centuries, in particular those of the Salamanca School, pioneered the study of business ethics in the earliest days of the market economy.

Today, however, at the dawn of the 21st century, in a secularized and culturally and religiously plural world, does moral theology still have a role to play in the theoretical and practical development of business ethics?

IESE Professor Domènec Melé´s answer is affirmative, though with qualifications.

Religion undoubtedly impacts on the moral conscience and motivation of many people, including people in the world of business, so it would be unrealistic not to take it into account, argues Melé.

Also, there are at present various ethical theories of a philosophical nature "competing" with one another. Why should Christian and other religious ethics be excluded from this contest?

Moreover, theology does not set itself up in opposition to philosophy but draws on it for support. Theology brings to business ethics new horizons of knowledge by giving it a rational and systematic treatment grounded in the faith. This is a key distinction between simple religion and theology.

Theologically grounded Christian ethics includes a rational ethic, based on the dignity of the person and the pursuit of human excellence, which believers and non-believers alike find very reasonable.

Another argument to be considered is the social role of moral leaders, who often are more religious teachers than philosophers. And if in social life it is important to have "moral voices" of acknowledged authority, then it seems logical to suppose that moral theology, too, has a role to play in a multicultural and plurireligious society.

Lastly, there is the factor of religious motivation, with its transcendent foundation, which should not be forgotten, as it adds to other human motivations to do what is right.

All of this points to the need to focus on developing business ethics from a theological perspective, provided, that is, the approach adopted is realistic and rational, avoiding any risk of clinging to abstract principles or, worse still, giving way to any kind of fundamentalism or fanaticism beyond all logic.


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The following is an article that I wrote in 2001 about so-called "mergers-of-equals." It's nice to see that after six years some things never change.

By Robert Duncan

A "merger of equals" is a lot like meatloaf.

Both are the product of weakness, defensive efforts that try to make something new out of leftovers that may not normally excite investors or gourmets.

In the case of meatloaf, it's about making ends meet, stretching a meal to feed more mouths and disguising the fact. For most corporate mergers, it's a move to strengthen market position, tease out synergies and protect against hostile approaches.

Meatloaf in and of itself isn't bad, but it shouldn't be passed off as filet mignon. Unfortunately, merged companies sometimes get caught in the hype and really think they've invented a fresh culinary delight.

Take the recipe that formed Spanish giant Banco Santander Central Hispano SA (STD) in 1999.

It called for Banco Santander and Banco Central Hispano to seamlessly merge quite diverse corporate images and cultures. Two years later, it was increasingly clear that the Santander team's more aggressive style - led by co-chairman Emilio Botin - was being held back by co-chairman Jose Maria Amusategui, who represented the old, staid order at Banco Central Hispano.

The real problem was that both parties believed they were equal. And that they would remain equal. And this is the fatal flaw of a "merger of equals."

BSCH is a classic case of the bread wanting to be meat, or vice versa. Did Amusategui really believe Botin would so easily give up power to an empire that can be traced back to 1857, when his grandfather founded Banco Santander?

While Botin publicly touted the operation as a merger-of-equals, that wasn't the sentiment behind closed doors: insiders repeatedly said the Botin family was taking control of the bank.

On Aug 16, after months of endlessly denying the existence of management clashes, the heat apparently became too much - and Amusategui's leaving the kitchen.

For anybody who cooks this shouldn't have been a surprise. "Too many cooks spoil the broth," and that's an adage Botin also seems to ascribe to - and one Amusategui forgot.

Now sole top-chef Botin has his work cut out for him. He needs to not only convince investors that the merger has been completed, he also needs to convey a clear vision regarding the bank and its investments and expansion plans, both in Europe and Latin America.

Investors and analysts alike are pleased the bank finally has Botin as lone leader. At least it's good news for the company's shares, which have been weighed down of late by the leadership factor.

But leadership isn't the only problem facing Botin. Considering the current fragility in Argentina and the economic slowdown in the U.S. and E.U., it will be quite a trick if Botin's souffle doesn't deflate.

Insiders say the first thing he'll do is unify the group's branding and management structure, likely shedding hundreds of jobs and setting the stage to realize the EUR601 million in merger synergies he's been promising since 1999.

There's also talk Botin will change the bank's name slightly, to Santander Central Hispano - dropping the Banco and giving Santander slightly more prominent billing.

In other words, Botin has to redefine BSCH.

That may be, however, like trying to classify meatloaf. What is it ... meat or bread?

Given his reputation, it's likely Botin will remember investors won't be fooled by too many spices or fancy glazes. Because at the end of the day a bank's a bank, and meatloaf, is, well, meatloaf.

This article was originally published August 2001 as a Skeptic Column for Dow Jones Newswires and republished at Robert Duncan's home blog.

Robert Duncan is a journalist and ombudsman for foreign press in Spain. He is an Executive Board Member and Vice-President for the Organización de Periodismo y Comunicación Ibero-Americana, and Vice-President of the energy and telecommunications association, APSCE. He is News Editor for Spero News, and Editor-In-Chief of EnerPub. More of his writings can be found here, as well as at the Santificarnos website.

He has also been published in World Catholic News, National Catholic Register, Renew America, Lifesite.net, as well as Capital Hill Coffee House, Common Conservative, The Conservative Voice, Enter Stage Right, News By Us, Conservative Crusader, World Net Daily, Mens News Daily and others. Robert was the bureau chief for an international news agency in Madrid for many years, and was published regularly in Dow Jones Newswires, with articles appearing in The Wall Street Journal.