A new ethics for understanding the social forces that shape moral character. It is easy to be vicious and difficult to be virtuous in today's world, especially given that many of the social structures that connect and sustain us enable exploitation and disincentivize justice. There are others, though, that encourage virtue. In his book Daniel J. Daly uses the lens of virtue and vice to reimagine from the ground up a Catholic ethics that can better scrutinize the social forces that both affect our moral character and contribute to human well-being or human suffering. Daly's approach uses both traditional and contemporary sources, drawing on the works of Thomas Aquinas as well as incorporating theories such as critical realist social theory, to illustrate the nature and function of social structures and the factors that transform them. Daly's ethics focus on the relationship between structure and agency and the different structures that enable and constrain an individual's pursuit of the virtuous life. His approach defines with unique clarity the virtuous structures that facilitate a love of God, self, neighbor, and creation, and the vicious structures that cultivate hatred, intemperance, and indifference to suffering. In doing so, Daly creates a Catholic ethical framework for responding virtuously to the problems caused by global social systems, from poverty to climate change.

The field of Christian ethics is the subject of frequent conversation as Christians seek to understand how to live faithfully within a pluralistic society. The range of ethical systems and moral philosophies available can be confusing to people seeking clarity about what the different theories mean for everyday life. This Spectrum Multiview volume presents a dialogue between four main approaches to ethics in the Christian tradition. Virtue ethics focuses less on the action itself and more on the virtuous character of the moral agent. A divine command approach looks instead at whether an action has been commanded by God, in which case it is morally right. Natural law ethics argues for a universal, objective morality grounded in nature. Finally, prophetic ethics judges what is morally right in light of a biblical understanding of divine justice and shalom. The four views and their proponents are as follows: Brad J. Kallenberg: Virtue Ethics John Hare: Divine Command Ethics Claire Peterson: Natural Law Ethics Peter Heltzel: Prophetic Ethics Christian Ethics: Four Views, edited by noted ethicist Steve Wilkens, presents an accessible introduction to the key positions in Christian ethics today. Spectrum Multiview Books offer a range of viewpoints on contested topics within Christianity, giving contributors the opportunity to present their position and also respond to others in this dynamic publishing format.

"Contents: " Maria Antonaccio, "Asceticism, Ethics, and Contemporary Culture"; John Bowlin, "Tolerance Among the Fathers"; Jennifer Herdt, "Virtue's Semblance: Erasmus and Luther on Pagan Virtue and the Christian Life"; Mary Hirschfeld, "Standard of Living and Economic Virtue: Building a Bridge Between Aquinas and the 21st Century; Jan Jans, "The Belgian Act on Euthanasia"; John Langan, "Hope in and for the United States"; Melissa Snarr, "A New Discipline? Beverly Harrison and 'Malestream' Christian Ethics"; and Linda Hogan, Edna McDonagh, Stanley Hauerwas, "The Case for the Abolition of War in the Twenty-First Century."

Wide-ranging and ambitious, "Justice" combines moral philosophy and Christian ethics to develop an important theory of rights and of justice as grounded in rights. Nicholas Wolterstorff discusses what it is to have a right, and he locates rights in the respect due the worth of the rights-holder. After contending that socially-conferred rights require the existence of natural rights, he argues that no secular account of natural human rights is successful; he offers instead a theistic account.

Wolterstorff prefaces his systematic account of justice as grounded in rights with an exploration of the common claim that rights-talk is inherently individualistic and possessive. He demonstrates that the idea of natural rights originated neither in the Enlightenment nor in the individualistic philosophy of the late Middle Ages, but was already employed by the canon lawyers of the twelfth century. He traces our intuitions about rights and justice back even further, to Hebrew and Christian scriptures. After extensively discussing justice in the Old Testament and the New, he goes on to show why ancient Greek and Roman philosophy could not serve as a framework for a theory of rights.

Connecting rights and wrongs to God's relationship with humankind, "Justice" not only offers a rich and compelling philosophical account of justice, but also makes an important contribution to overcoming the present-day divide between religious discourse and human rights.