The scholarly team of Salzman and Lawler again has delivered a text worth investigating for those teaching undergraduate courses in Catholic sexual ethics. With charity and tact, Salzman and Lawler aim to confront the “pain and disaster” that at times have confounded both the young and the old when it comes to questions and practices regarding sexuality. In short, they seek to articulate an adequate sexual anthropology whose principles inform “truly human” sexuality and sexual actions. Salzman and Lawler accomplish their task for at least three reasons.

First, the overall content of the book is fair. By that, I mean several things. On one level, Salzman and Lawler do not shy away from engaging the long and complicated history of Catholic sexual ethics—the undergraduate reader comes away well informed. Likewise, resources that do not align with their re-visioning efforts or that others might deem problematic are both acknowledged and used. In other words, a wide variety of scholarly figures is referenced. Any undergraduate reading this text, therefore, should come away with a deep sense of the complexity of trying to articulate fundamental principles that can guide noncelibate persons toward more fully understanding their God-given sexuality in ways that promote love and justice between two equal partners.

Salzman and Lawler succeed for a second reason, and that is, they are candid throughout their presentation about a variety of points. For example, the undergraduate reader is able to grasp the different methodological and anthropological developments that have framed the story line in Catholic sexual ethics. Their historical overview in the first two chapters is brief (as might be expected) but thorough enough that the contemporary reader begins to understand some of the complexity of the debates over, for example, contraceptive use or the homosexual orientation. In addition, the historical overview (which begins with the tradition's use of Scripture) demonstrates there has been a consistent level of learning on the part of both the church and the laity regarding human sexuality. This learning about the human body and its sexual parts and functions, which has taken place over centuries, coincides with knowledge gained throughout history, cultural experience, and scientific discoveries, as well as recent developments in the fields of psychology, sociology, and spirituality.

Third, and most importantly, Salzman and Lawler make an honest attempt to overcome the collapse of dialogue that has taken place among theologians between “traditionalist” and “revisionist” camps, or between the church and the laity. They state up front that their implicit objective is “to stimulate dialogue about sexual morality between Catholic laity, theologians, and hierarchy” (xvii). Put differently, both the magisterium and the laity must dialogue together about the human person “adequately considered.” The authors begin their consideration of the human person by marshaling the most recent data first (while keeping in mind that human sexuality is a complicated reality) and making a sincere attempt to interpret that data. Next, they daringly take a second crucial step, and that is, they attempt to pass judgment and render truth from falsity. Lastly, they make decisions about which action(s) stemming from the human appetite of sexuality are loving, unitive, and maybe (but not necessarily) procreative.

In conclusion, this book is productively controversial. Not everyone will agree with Salzman and Lawler's re-visioning of the principle of complementarity from the more familiar notions of biological and personal complementarity to the notion of holistic complementarity. Moreover, debate will continue as to what is meant by a “more adequately considered unitive sexual anthropology” (versus the primarily procreationist sexual anthropology still operative in the tradition). Finally, some of the actions Salzman and Lawler deem permissible sexual practices will be contested. However, I would caution against dismissing this book, because the topics addressed (sexual actions within marriage, cohabitation, homosexuality, etc.) affect all persons—regardless of marital or reproductive status. As Christians, we profess a belief in the one body of Christ, and when one member experiences pain or suffering in the domain of sexuality, we all suffer. Salzman and Lawler have revived the call to dialogue by writing this text. As a result, we ought to meet them at the table and have more conversations with them, along with the students we teach, and those with whom we disagree.