This book is the result of an in-depth study, discussion, and review process. The first edition (2005) included fourteen commentaries and seven essays. This second edition has sixteen commentaries, from Leo XIII's Rerum novarum, which marks the beginning of the modern Catholic Social Teaching (CST), to Francis’ Laudato Si’ (Part 2) and seven essays (four in Part 1 and three in Part 3). Commentaries on Caritas in veritate and Laudato Si’ are new. Moreover, some of the essays were revised to incorporate the developments during the pontificates of Benedict XVI and Francis.

Essays in Part 1 set the background of modern CST. John R. Donahue analyzes the biblical underpinnings of CST. He argues that the engagement of biblical studies with CST “offers much promise, especially in shaping the Catholic conscience and imagination” (35). Stephen J. Pope, analyzing the influence of natural law concept in CST, presents the philosophical foundations of CST (42–74). Richard R. Gaillardetz discusses the ecclesiological foundations of CST (75–102) and explains how “particular theological convictions regarding the nature and mission of the Church support …” (75) CST. This essay was thoroughly reworked for the second edition of the book (96, note 1). As an immediate background of modern CST, Michael J. Schuck gives an overview of the early modern Catholic social thought (1740–1890), when drastic changes took place (122).

The commentaries (Part 2), which form the major part of the book, follow a similar structure: outline of the document, ecclesial and social context, authorship and formation of the document, an essay that develops major themes of the document and situating it within the tradition of CST, responses to the document, points for further discussion and select bibliography. Thus, the commentary, besides providing an overview, offers an in-depth theological analysis of the document. Thirteen commentaries are on papal teachings, two are on Vatican II documents, and the remaining one is on a synod document. Although only sixteen documents are analyzed in detail, the commentaries and essays refer to other important documents. These are the documents on which commentaries are given and the authors of the commentaries: Rerum novarum (Thomas A. Shannon), Quadragesimo anno (Christine Firer Hinze), the Christmas Messages of Pius XII (John P. Langan), Mater et magistra (Marvin L. Mich), Pacem in terris (Drew Christiansen), Dignitatis humanae (Leslie Griffin), Gaudium et spes (David Hollenbach), Populorum Progressio (Allan Figueroa Deck), Octogesima adveniens (Christine E. Gudorf), Justitia in mundo (Kenneth R. Himes), Familiaris consortio (Lisa Sowle Cahill), Loborem exercens (Patricia A. Lamoureux), Sollicitudo rei socialis (Charles E. Curran, Kenneth R. Himes, and Thomas A. Shannon), Centesimus annus (Daniel Finn), Caritas in veritate (Meghan J. Clark), and Laudato Si’ (Christiana Zenner Peppard). Undoubtedly, the important Vatican documents that give a clear idea of the development of CST from 1891 until today are included in this volume. Himes explains the reason for including Familiaris consortio: family is a key social institution foundational to the Catholic vision of human society (5). Due to the limitation of space, I shall mention only about the two new commentaries in this revised edition. Clark points out that Caritas in veritate (CV) provides a moral critique of “globalization marked by rising inequality and the eclipse of the personal in economic development” (482). CV develops the relationship between charity and justice, and has introduced into CST the principles of gratuitousness and logic of gift. In the following commentary, Peppard highlights the unique contributions of Laudato Si’ (LS), the first encyclical “to centralize ecology” (515). She explains how LS rejects a tyrannical anthropocentrism, affirms solidarity with the present and future generations, explicates the “interwoven oppressions of the poor and the earth,” and builds up the idea of “integral ecology” (525–33). However, Peppard notes that LS could have paid more attention to issues of women's well-being.

Part 3 provides a critical appraisal of the reception of CST in the United States and indicates future developments of CST. These essays are updated for the revised edition of the book. Charles E. Curran examines the reception of Catholic social and economic teaching in the United States, whereas Todd D. Whitmore discusses the reception of Catholic approaches to peace and war in the United States. The final essay, “The Future of Catholic Social Thought,” by John A. Coleman elaborates upon new challenges to take forward CST and indicates some of the weak spots to be addressed in CST (628–31).

The editor has explained why the authors of this volume were chosen only from the United States. The works cited, in general, are those of the Western authors, though a few others are referred to. However, this does not become a limitation to the scholarly value of this book. Instead, Part 3 especially shows the reception of CST in a local church. Thus, besides being a rich source on CST, this book also serves as a model to evaluate the reception of CST in local churches, in their particular sociocultural and ecclesial contexts.

Besides the detailed references, each essay gives a selected bibliography, which is helpful for readers; the index is also quite useful. For scholars and students alike, this is an invaluable resource book, and for libraries this is an essential reference book.