This collection of essays constitutes a major contribution to the burgeoning field of study that examines human rights talk in its varied Christian expressions. Most of the essays engage directly with Samuel Moyn's and Marco Duranti's path-breaking theses about a post-1945 ‘conservative human rights revolution’ (p. 3), but the collection includes free-standing case studies as well that take the discussion in new directions. Ten out of the thirteen chapters deal with Catholicism and only three focus on Protestant communities (each in North American liberal mainline contexts). Since no coverage is given to Evangelical forms of Protestantism (except for a brief sideline mention in one chapter), the book can hardly be regarded as a comprehensive exploration of the subject matter. This deficiency is, however, partly compensated for by the attention given to faith-based rights talk in the global South (although again only within Catholicism). This is covered in the chapters by Albert Wu (Cold War era China), Elizabeth Foster (Africa and the negritude movement) and David M. Lantigua (Latin American liberation theology), as well as by Christopher Tousel (present-day South Sudan). Each of these scholars show how European discourses were recast in the experiental cauldron of the global South's Churches, then fed back into Euro-Atlantic discussions in often transformative ways. Similar transnational processes of interchange are exposed in the chapters on US mainline Protestantism by P. MacKenzie Bok (on John Rawls's undergraduate immersion in Catholic Personalist texts), Vincent Lloyd (the secular and religious contexts of Paul Robeson's thought) and Gene Zubovich (whose chapter on William Ernest Hocking exposes the secularising impact of rights-talk in the mainline Churches). The section on European Catholic discussions, on the other hand, is rather less innovative; most of the contributions read like summaries of their authors’ longer works published elsewhere. John Milbank reconceptualises Catholic human rights thinking on a corporatism versus individualism axis, and Julian Bourg does the same with his argument about fraternal versus paternal Catholicism. James Chappell sees no single trajectory, while Carlo Invernizzi Accetti espies continuity rather than a radical break, and Udi Greenberg argues that Radical Orthodoxy constitutes a rejuvenation of very old traditions. New ground is broken in the chapter by Camille Robcis that explores how conservative Catholics injected a ‘biopolitics of dignity’ (p. 119) into contemporary French jurisprudence. All in all, this collection exposes human rights as ‘a highly contested terrain’ (p. 6) not only in the political arena but also inside the Churches. Instead of conceptualising the contestation as a singular rivalry between Enlightenment notions of democratically created rights and a Catholic defence of fixed natural law, the authors invite us to envision a plenitude of understanding of human rights also inside Christian Churches. Each was forged through distinctively different confessional, ethnic, gendered and culturally-specific factors that are expertly contextualised and historicised in this important book.