 As is also the case for examining individual acts of sin, a full account of sinful dispositions will depend on one’s larger normative framework. Sinful dispositions understood as inclinations towards certain kinds of sinful acts can be understood as disordered dispositions to not follow the natural law or divine comments, or within the framework of a Kantian-inspired deontological account. It is, however, perhaps most natural to think of such dispositions within the general normative framework of virtue ethics as vices (J. Porter 1997: 466; McCluskey 2017: 7). The vices, on this approach, are habits of the soul that are contrary to individuals’ flourishing and are opposed to, or involve the privation of, a particular virtue. According to Colleen McCluskey (2017), Thomas Aquinas holds that only actions can be sinful, strictly speaking, while vices are bad habits without those dispositions being themselves sinful. There is long tradition within Christianity, however, of treating sin in terms of dispositions as well as actions. Today, in part because of the influence of ethicists such as Anscombe, Foot, Murdoch and MacIntyre, many contemporary Christian philosophers and theologians draw on the medieval virtue ethics tradition and its portrayal of vices as sinful dispositions.