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In lieu of an abstract, here is a brief excerpt of the content:Reviewed by:Paul and Virtue Ethics: Building Bridges between New Testament Studies and Moral Theologyby Daniel J. Harrington, SJ, and James F. Keenan, SJKerry B. DannerPaul and Virtue Ethics: Building Bridges between New Testament Studies and Moral TheologyDaniel J. Harrington, SJ, and James F. Keenan, SJ lanham, md: rowman & littlefield, 2010. 220 pp. $44.00.James Keenan and the late Daniel Harrington deepen discourse between New Testament studies and virtue ethics in Paul and Virtue Ethics, a companion to their 2002 Jesus and Virtue Ethics. Both books contribute to the Second Vatican Council’s call to perfect moral theology by deeply engaging with scripture ( Optatam totius, no. 16), and both demonstrate the richness of a virtue approach to scripture. Paul and Virtue Ethicsimproves on the previous work in two significant ways. First, the authors divide the book into four parts, allowing the reader to better follow and appreciate how it contributes to both fields. Second, while this book maintains a dialogue structure, it does so by alternating between chapters by Harrington on Pauline perspectives and chapters by Keenan on theological perspectives. Questions for discussion are omitted here; select bibliographies remain.Part 1 covers Pauline and theological perspectives on anthropology, conversion, and conscience, beginning with a solid introductory chapter: “Virtue Ethics and Fundamental Moral Theology.” The second chapter, “The Shape of Paul’s Virtue Ethics,” lays out what Harrington describes as Paul’s “modified apocalyptic dualism” (24). A chapter on conscience is an important reiteration of the fundamental role of experience and how “virtuous practices become the exercises for the formation of conscience” (71). Since Paul’s uncontested corpus focuses more on Jesus’s death and resurrection than the life of Jesus, this section could have been bolstered by explicitly stating the challenges this raises for both disciplines. [End Page 225]Part 2 focuses on the theological virtues. The placement of Paul alongside Thomas Aquinas is refreshing, as is their embrace of Aquinas as a biblical theologian (though more stated than shown). In this section the book’s emergence from the classroom is most evident, making Harrington’s recent passing particularly poignant. His chapter on Paul’s appeal to experience is ripe for dialogue with Keenan’s engagement of Stephen Brown’s work on the role of assent in Thomas’s virtue of faith; the authors also choose to treat separately the Pauline virtue of love and Thomas’s virtue of charity. While the juxtapositions were thought provoking, I wish they engaged these choices in the text. The reality that classroom dialogue between them is no longer possible is a palatable loss.Part 3 moves to a more focused exploration of other virtues and vices in the Pauline corpus, as well as ethics done in a communal setting, and the importance of Eucharist in Christian life. The brief chapter on theological perspectives of humility was particularly insightful. The last section, “The Virtues and Social and Sexual Issues,” has two very compelling chapters on social ethics. Harrington speaks to the Pauline tendency to hold in tension the subversive focus on Christ alone as master and his imminent return, and the maintenance of social roles to preserve the fledgling community. Immediately following, Keenan reiterates the current Church’s call to be hospitable. In doing so, they have—perhaps intentionally—highlighted the tensions in the way Christian virtue ethics can challenge our communal understandings of scripture. Given that the Church is no longer a fledgling community but a massive institution, often more analogous to oppressive strands of first-century Judaism than the communities to which Paul was pastor, how do we understand this tension? Without clearly addressing it, they demonstrate their thesis that these fields call for fruitful dialogue.All projects have their limits, and this was an ambitious and successful one. While I was left hungry for more connections to Jesus’s ministry as portrayed in the gospels, I was energized by the scaffolding of important bridges that is evident in the work. [End Page 226]Kerry B. DannerGeorgetown UniversityCopyright © 2016 Society of Christian Ethics.