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Ireland is viewed as the shining base for Catholicism. That image is shattered as survivors revealed the abuse in the Magdalene Laundries and Mother and Baby Homes, and sexual abuse by priests. This study aims to examine image repair efforts by the Pope during his August 2018 visit.

Examined against the Letter of His Holiness released days earlier, this study evaluates all the Pope's speeches during his visit to Ireland using the image repair theory (Benoit and Pang, 2008) as its theoretical lens.

Pope Francis used the evasion of responsibility strategy to address the Magdalene Laundries and Mother and Baby Homes scandal and denial, corrective action and mortification for sex abuse crisis.

Addresses call by Ferguson et al. (2018) to examine the consistency and effectiveness of strategies.

Beyond rhetoric, stakeholders would be looking to organizational leaders to provide relief and concrete steps to recover from their pain.

A leader's narratives represent the organization's narratives; thus, insights from this study can help leaders plan what they should say when conducting image repair. It is not just their own reputations that are on the line but, in this case, it is also the reputations of the people they represent

To the Most Rev. M.A. Corrigan, Archbishop of New York:

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.

The purpose of this paper is to discuss a unique principal–agent dilemma, one that is very much off the beaten track. The relationship of the Popes pre-1500 and God was one full of emptiness and strain. The Catholic Church was saved by a positive externality of the printing press (technology) that guided the Papacy to act more ethically and, thus, we presume in the best interest of God.

We utilize a historical and an economic analysis to probe the phenomenon that the goals of the principal and the agent are not always congruent. How the former entices the latter to do his bidding is an issue on which economists have long focused. We apply it to an unusual historical episode.

There were numerous corrupt popes during the medieval times of the Catholic Church and the number seemed to lessen and then even approach zero asymptotically after the printing press was invented. The Protestant reformation was a driving force, and this too, we argue, would have been nearly impossible were it not also for the printing press.

This is a contribution to the economic subfield of the economics of religion. It explores how the dismal science can make a contribution to our understanding of matters of faith. It looks at religion not from a theological point of view, the more usual departure, but from the perspective of economics.

The purpose of this paper is to study three apologies or statements offered by the Vatican and/or Pope Benedict XVI after a much‐debated lecture at the University of Regensburg in Germany in 2006. The rhetorical model of apologizing and apologetic ethics proposed by Hearit is applied and tested in the study with the aim of expanding his theory.

The research design is qualitative and based on a case study methodology combining rhetorical criticism and ethics with crisis communication theory.

The analysis shows that although Hearit's approach allows us to both describe, explain and evaluate the apologies or statements offered by the Vatican and/or the Pope during the crisis, it does not take into account the globalizing context, or the more complex and less evident sociocultural order, into which their crisis communication is embedded.

The paper introduces and discusses the new concept of meta‐apology, i.e. an apology where the apologist is no longer apologizing for what he or she may have done wrong – because he or she does not have to, according to their own sociocultural order – but for the negative effects that the act committed by the apologist may possibly have caused.

The author traces over a century of Catholic social teaching from Leo XIII to John Paul II, emphasizing in particular workplace democracy and labor unions. Until John Paul II, Gruenberg argues, the Church’s teaching on labor organizations was deliberately ambiguous. Leo XIII had the greatest problem because of the extreme diversity among union movements throughout the industrialized world and the drive of Marxism to take the lead in solving workers’ problems. Pius XI saw the Great Depression as a sign that Marx might be right, and did his best to offer an alternative in the form of worker cooperatives and union‐management co‐determination. However, John Paul II stated unequivocally that labor unions are “indispensable” for workplace justice, and collective bargaining is just another name for workplace democracy. Unions are seen by John Paul II as the democratic institutions that form a bulwark against the abuse of workers at the hands of either the employer or the state. A detailed reading list is attached.

The purpose of this paper is to examine the cultural implications of James Henry Pope’s selection of fables for his 1886 Native School Reader designed to teach English to Māori students in Native Schools.

The essay takes a historical approach. It surveys attitudes towards the fable as a pedagogical tool prior to 1880 and reviews Pope’s choice of 50 from the 300 available fables in the Aesopic canon.

The study finds that Pope was well informed and well intentioned, but nonetheless appeared to be unaware of potentially unsettling interpretations of his selected fables.

While it may be relatively easy for twenty-first-century readers to perceive the cultural tensions of Pope’s work, exploring the historical context helps us to understand both why Pope compiled the text he did, and why he and his books were well regarded by both Pākehā and Māori, despite almost certainly not conveying the values the settlers wished to inculcate in Māori.

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.