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This chapter assesses public administration in Paraguay. It argues that the country's public administration and public personnel structures have been shaped by a predominance of informal decision-making norms, patron–client relations, exceptional legislative interference in what elsewhere tend to be executive prerogatives, and weak accountability mechanisms of a state largely captured by a small oligarchy. In this context, administrative reform has been mostly instigated by external actors—donors and international financial institutions—and only achieved incremental progress in, in particular, the modernization of public finance institutions during periods of economic crises or political change when external demand coincided with domestic pressure. Except for some “pockets of efficiency,” Paraguay thus remains a benchmark case of a neopatrimonial state in a formally democratic Presidential system, in which informal patron–client relations trump formal bureaucratic structures—albeit one in which the legislature has exceptional influence over administrative matters and public sector jobs are exceptionally dominant in clientelist exchanges of state resources.

Companies expend significant resources on global assignees’ success during deployment. However, the broader repatriation experience of organizational expatriates and their families, beyond securing employment, is still largely unexplored. Thus, the purpose of this paper, an exploratory study, is to describe the repatriation experience of five US Christian repatriates who returned to the USA after long-term expatriate assignments in China.

A qualitative approach was employed, and data were collected through five open-ended interviews with US Christian repatriates, focusing on their social networks and family repatriation experiences.

Upon repatriation, most global assignees received assistance with relocation and securing stateside employment but no assistance with readjustment issues for themselves or their accompanying family members. Most found repatriation the most difficult part of the assignment, and home churches were of little assistance. The findings support the deterioration of home social networks during longer assignments and extend the literature’s findings to the expatriate spouse and families.

This exploratory study addresses the experiences of Christian US repatriates and their social support through work and non-work home social networks. The findings highlight the importance of intentional efforts by repatriates and their families to strengthen their home social connections in order to minimize repatriation difficulties.

A collection of essays by a social economist seeking to balance economics as a science of means with the values deemed necessary to man′s finding the good life and society enduring as a civilized instrumentality. Looks for authority to great men of the past and to today′s moral philosopher: man is an ethical animal. The 13 essays are: 1. Evolutionary Economics: The End of It All? which challenges the view that Darwinism destroyed belief in a universe of purpose and design; 2. Schmoller′s Political Economy: Its Psychic, Moral and Legal Foundations, which centres on the belief that time‐honoured ethical values prevail in an economy formed by ties of common sentiment, ideas, customs and laws; 3. Adam Smith by Gustav von Schmoller – Schmoller rejects Smith′s natural law and sees him as simply spreading the message of Calvinism; 4. Pierre‐Joseph Proudhon, Socialist – Karl Marx, Communist: A Comparison; 5. Marxism and the Instauration of Man, which raises the question for Marx: is the flowering of the new man in Communist society the ultimate end to the dialectical movement of history?; 6. Ethical Progress and Economic Growth in Western Civilization; 7. Ethical Principles in American Society: An Appraisal; 8. The Ugent Need for a Consensus on Moral Values, which focuses on the real dangers inherent in there being no consensus on moral values; 9. Human Resources and the Good Society – man is not to be treated as an economic resource; man′s moral and material wellbeing is the goal; 10. The Social Economist on the Modern Dilemma: Ethical Dwarfs and Nuclear Giants, which argues that it is imperative to distinguish good from evil and to act accordingly: existentialism, situation ethics and evolutionary ethics savour of nihilism; 11. Ethical Principles: The Economist′s Quandary, which is the difficulty of balancing the claims of disinterested science and of the urge to better the human condition; 12. The Role of Government in the Advancement of Cultural Values, which discusses censorship and the funding of art against the background of the US Helms Amendment; 13. Man at the Crossroads draws earlier themes together; the author makes the case for rejecting determinism and the “operant conditioning” of the Skinner school in favour of the moral progress of autonomous man through adherence to traditional ethical values.

When Trump entered the presidential race in 2015, many white evangelicals turned up their noses at his candidacy. By 2020, Trump had garnered such commitment from white evangelicals that not only did 80% vote for him, but 60% also refused to accept the election results after his loss. How did this transformation occur, and with what lasting results for the evangelical vote and US politics more broadly? This chapter shows that in the “new culture wars” of the Trump era, race has played an even more central and explicit role in religion and politics than it did in the past. Christian nationalism and the intersection of religion and race help explain the strong bond between Trump and many white evangelicals. COVID-19 vaccine refusal and critical race theory bans provide examples of the continuing significance of that bond. These cases demonstrate the likelihood that Trumpian politics will maintain influence over white evangelicals in the near future.

In previous efforts I have indicated that Social Catholicism, qua Roman‐Catholic Social Economycs or Économie politique chrétienne, is now at the one and a half century mark, given its formal introduction with the publication of Charles de Coux's Essais d' économie politique at Paris/Lyon in 1832. This was soon to be followed by Alban de Villeneuve‐Bargemont's Christian Political Economy, or Inquiry into the Nature and Causes of Poverty in France and Europe, etc, (1837), the subsequent founding of the Société d'Economie Sociale in 1856 and publication — inter alia — of La réforme sociale (1864) and Exposition of Social Economics (1867) by P. G. Frédéric Le Play; and, contemporarily, by the separate but related efforts of a host of other “thinkers and doers” to both the left or more radical (“Catholic/Christian‐Socialist”) and the right or “individualist” (cum Christianised individuals!) of Le Play's more centrist‐traditional (and, hence, “reactionary”) position. All this was well prior to the promulgation of the first great social encyclical, Leo XIII's Rerum Novarum (RN), in 1891.

The purpose of this paper is to present the findings on interpersonal relational processes of Israeli healthcare providers (HCPs) and Syrian patients and caregivers using data collected in two Israeli hospitals.

Using a parallel mixed-methods design, data were integrated from observations, interviews, and surveys. In total, 20 HCPs and three Syrian patient caregivers provided interview data. Quantitative data were collected from 204 HCPs using surveys. The qualitative component included the phenomenological coding. The quantitative analysis included factor analysis procedures. Throughout parallel analysis, data were mixed dialogically to form warranted assertions.

Results from mixed analyses support a three-factor model representing the HCPs’ experiences treating Syrian patients. Factors were predicted by religious and occupational differences and included professional baseline, humanitarian insecurity, and medical humanitarianism.

Limitations of this study included issues of power, language differences, and a small Syrian caregiver sample.

As the fearful, injured, and sick continue to flee violence and cross geopolitical borders, the healthcare community will be called upon to treat migrants and refugees according to ethical healthcare principles.

The value of this research is in its critical examination of the HCPs’ interactions with patients, a relationship that propels humanitarian healthcare in the face of a global migrant crisis.

In a very real sense, the title of this article is overwhelming. The volume of writing both scholarly and otherwise on this subject would deter anyone who seriously sought to assimilate it all. Despite the repeated Biblical appeal for unity among the Church members, there is perhaps no issue which more deeply divides the Christian Church today than economic policies which are advocated as being consistent with the teachings of both the New and the Old Testament.