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This paper aims to study Catholic Social Theory (CST) and its implications for economic development. From the early days of CST through the papacy of Benedict XVI, the Church has been consistent about the promise and limits of markets. Markets offer the necessary foundation for human flourishing – but they must be ordered toward the common good and they carry the potential for spiritual loss. Pope Francis has changed course from over a century of CST, with a markedly different view of business, labor and free markets.

This paper summarizes 130 years of CST regarding the economy and describes the turn Pope Francis takes from this tradition. This paper discusses economic theory and analyzes the importance of markets for economic development and assesses Pope Francis’ economics in light of this theory.

This paper discusses the findings that – despite what we assume to be good intentions – the economics of Pope Francis would condemn billions to poverty. Others (Whaples, 2017a) have discussed the economics of Pope Francis.

Others (Whaples, 2017a) have discussed the economics of Pope Francis. This paper finds, however, that most of the critiques are too gentle, and do not recognize the full deleterious impact of the application of the new teachings.

Pope Francis has highlighted the important global crises regarding the plight of refugees, the victims of war, the consequences of poverty, and the impact of climate change. He has done this while the Catholic Church is undergoing a serious internal crisis related to the ongoing revelations of clerical sexual abuse and a divided, unaccountable leadership. In calling for increased activity for peace, reconciliation, and justice among the Church’s members, Francis is offering to share leadership with followers of the Church in a revolutionary and inclusive way. Ira Chalaff’s concept of courageous followership: assuming responsibility while also serving others, challenging leadership while also participating in transformation, and taking moral action while also speaking directly to the hierarchy, points to a way that members of the Church can constructively apply the call from Pope Francis to the lives of their local communities with an eye to making a global impact. The Church will not be able to follow the pope’s call to external leadership on the inclusion of refugees and the restraint of disastrous climate change unless it is also able to reform its internal relationships and restore confidence in a leadership badly damaged by the clerical sex abuse crisis.

Situated within the recent scholarship on core practices in teacher education, this chapter presents a collaborative self-study that explored one aspect of our developing practice as teacher educators through examination of Francis’s use of mediation in lesson rehearsal. Using examples from his practice, we explore the following research question: How does a teacher educator learn to provide mediation to create a responsive zone of proximal development within lesson rehearsal?

Specifically, we use Vygotskian sociocultural theory to examine Francis’s use of mediation during the rehearsal of the core practice supporting interaction and target language comprehensibility (I-TLC), one of the core practices addressed in his world language teacher preparation program. This self-study of mediation in lesson rehearsal illuminated Francis’ evolving practice as a facilitator of lesson rehearsal of novice teachers who are culturally and linguistically diverse, and who are preparing to use practices that are responsive to culturally and linguistically diverse students.

An examination of the retrieval from two databases which cover philosophical materials, Philosopher's Index and FRANCIS, revealed that each database retrieved unique relevant items. A philosopher is likely to get relevant ‘hits’ from Philosopher's Index. At the same time, one is likely to miss at least some relevant items if one searches only that database. Some items are included in only one of them, e.g. theses and special issues of journals appear only in FRANCIS. Philosopher's Index, containing the larger collection of philosophical materials, often requires a more restrictive search strategy in order to retrieve relevant items but not large numbers of irrelevant items. There were some ‘misses’ that seemed to be due to journals not being regularly or ever indexed, and some ‘misses’ due simply to indexer error. Among items missed by Philosopher's Index were items in recognizably important journals, items by important figures in the discipline, and important kinds of articles.

In this article we focus on two women, Catherine Francis (1836‐1916) and Dorothy Dolling (1897‐ 1967), whose lives traversed England, New Zealand and South Australia. At the beginning of this period the British Empire was expanding and New Zealand and South Australia had much in common. They were white settler societies, that is ‘forms of colonial society which had displaced indigenous peoples from their land’. We have organised the article chronologically so the first section commences with Catherine’s birth in England and early life in South Australia, where she mostly inhabited the world of the young ladies school, a transnational phenomenon. The next section investigates her career in New Zealand from 1878 where she led the Mount Cook Infant’s School in Wellington and became one of the colony’s first renowned women principals. We turn to Dorothy Dolling in the third section, describing her childhood and work as a university student and tutor in New Zealand and England. The final section of our article focuses on the ways in which both women have been represented in the national memories of Australia and New Zealand. In so doing, we show that understandings about nationhood are also transnational, and that writing about Francis and Dolling reflects the shifting relationships between the three countries in the twentieth century.

“Being connected” is one of the key terms of Franciscan Spirituality. St. Francis decided not to become a hermit (although it always was a great temptation for him), but he lived within the world with the people, especially with the poor. He felt a deep connection with everything and everybody on earth. Nature for him was mother, sister, and brother. Therefore, he had to help creation and creatures, whether an animal, a tree, or a leper. Expressions of this deep connection are his demands and the Franciscan characteristics of (evangelical) poverty, being a minor friar in the brotherhood. Peace and the responsibility for creation or ecology for peace are essentials of this connectedness. Francis wanted to live in peace with everybody and tried to create peace wherever it was possible and necessary. St. Bonaventure laid emphasis especially on this aspect of the Franciscan way of life. For today that has consequences: a radical shift, a conversion toward life and peace-making, toward the poor, and the helplessness of creation. Being connected in this way also has consequences for a re-thinking of the common models of economy.

The chapter depicts the potential place of the spirit of non-violence and the spirit of peace in social affairs and economic circumstances. It deals with the approach of Mahatma Gandhi to non-violence and the approach of Saint Francis of Assisi to noble poverty, simplicity and peace as one of the great inspirations to Gandhi. These two concepts are closely interrelated, as they have analogous aspects in theory and practice. Both of them seem suitable to be used as the main characteristics of dealing with social and ecological problems.

The following part of the chapter describes the life and the credo of Mahatma Gandhi, emphasizing the importance of non-violence, an alternative approach to deal with emerging social difficulties. After it, the chapter presents the life and the philosophy of Saint Francis of Assisi and how Gandhi was inspired by him. It emphasizes the importance of peace, noble poverty, simplicity and their spirit in ecological and social affairs. The chapter then presents non-violence and poverty as spiritual notions and shows intermediary concepts and examples of feasible business models by which they could be applied in economic practices. Non-violence and peace can be the spirit of business strategies, and they have the potential to transform modern economic practices into a more humanistic and sustainable form.

Pope John Paul II named Saint Francis as the “heavenly patron of those who promote ecology.” Revisiting the Franciscan values, as lived by St. Francis, could be of great help in solving our ecological, economic, and social problems. St. Francis can show the way to deal with Mother Earth for the sake of the future of the planet. His passionate love for creation, his adoration of seeing God in everything and everywhere, and therefore the adoration of the beauty of creation, his experience of God in the world as an incarnation theological principle, and his ways and actions of compassion give witness to a brotherly love toward everybody and everything. A Franciscan approach to integral ecology includes vulnerability, being connected, voluntary poverty, compassion, solidarity, contemplation and attentiveness, justice and peace, and prophetical wisdom.

The chapter presents a real life project in the “Klostergarten” of the Capuchin Franciscans in Muenster, Germany. To reestablish biodiversity and knowledge of how to use and preserve rare and old agricultural species, traditional varieties of regional apple trees, a good number of herb and vegetable strains have been reintroduced in the garden of the Capuchin Franciscans in Muenster. The importance of biodiversity and a holistic-spiritual approach toward nature is made clear to people visiting the garden through documentation, guided tours, and educational programs.