Gerard Arbuckle has written more than twenty books, many around the theme of refounding or reforming Catholic institution: religious orders, health care, education, and the church itself. This present volume continues with this theme, with a focus on the sexual abuse crisis in the Catholic Church and the trauma, both individual and institutional, that this crisis has engendered. Arbuckle draws extensively from anthropological, sociological, and business studies to analyze both the nature of the problems facing the church and to provide constructive strategies for moving forward out of the current malaise. The first chapter spells out fifteen “axioms” concerning the ways in which power is abused in institutions to cover up their moral failures. Many of the examples he considers are of secular institutions, but they apply equally well to the church. These axioms provide a framework for the work as it progresses. This initial chapter leads into chapters on the church's culture of cover-up and clericalism, the problem of grief in the church as people have their illusions about the church stripped away, the inadequacy of the church's leadership, and the levels of structural reform so badly needed in the church. The final chapter, the longest chapter at nearly a quarter of the book, spells out detailed action plans and strategies for “refounding” the church. The sentence that really struck me with a force was the author's comment on church leaders: “Incompetent leadership fosters dysfunctional cultures and obstructs appropriate cultural changes” (118). I am constantly struck by the incompetence demonstrated by our church leaders in handling the abuse crisis and their inability to learn from their mistakes.

This is a very well-organized text. Each chapter begins with a brief summary of what the chapter aims to do. There are tables, models, stages, bullet points, and brief summaries strategically placed within each chapter. The reader is never in doubt about what the author is seeking to communicate. The interdisciplinary nature of the work is impressive in the range of disciplines represented. Most of all this is meant to be a practical or “praxis-oriented” book (xvi), and it fits neatly into the discipline of practical theology. It would be a valuable resource for those engaged in the more practical aspects of ecclesiology, those training for ministry, and even for parish groups looking for ways to move forward as they grapple with the impact of abuse in their communities. Arbuckle is a gifted communicator, and this work is a welcome contribution to a difficult issue.