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After You Believe: Why Christian Character Matters

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A man that many today have considered to be "the next C.S. Lewis" has finished a new book that I've recently read. His name is N.T. (Tom) Wright, and he is currently the Anglican Bishop of Durham in England. Looking at Bishop Wright's literary style along with his bibliography will yield immediate similarities to Lewis. Bishop Wright's cheeky English words, conciseness of thought and logic, and use of imagination all mirror Lewis', while some of his book subjects also reflect those of Lewis'--many have hailed Bishop Wright's "Simply Christian" as a modern echo of Lewis' "Mere Christianity". Or it could be that they both hare English, taught at Oxford, and write about God.

For some time I had been anxiously awaiting Bishop Wright's new book, "After You Believe: Why Christian Character Matters". This new book is the third in a trilogy from Bishop Wright. I've read the first book, the previously-mentioned "Simply Christian", in which Wright pointed out clearly the basic beliefs of Christianity, specifically through modern lens such as "story" and "beauty". I have browsed through the second book of the trilogy, "Surprised By Hope", and discovered a fascinating vision of Heaven and Resurrection, along with the reality that both begin here and now. In addition to these two works, Wright has also written some dense works of theology, particularly the three works in his "Christian Origins and the Question of God" series. As an eloquent, smart, and outspoken Anglican, though, he has been drawn into much critique and debate, especially by other Protestants regarding his understanding of justification (how we are made right with God).

However, "Simply Christian" and "Surprised By Hope" were written in a much lighter style than the Bishop's other works; each had a great balance of theology and practicality. And forming a pseudo-trilogy, these first two books pointed to a third one. After we understand the basic tenants of the Christian faith ("Simply Christian") and gain a full understanding of the New Heaven and New Earth ("Surprised By Hope"), the question that begs to be answered next is, "how, then, should we live?"

Bishop Wright begins answering this question in "After You Believe" by detailing two different people. The first understands the Christian life as one that is full of "freedom", meaning that he should be spontaneous in his actions, confident that Christianity leads to a life of no rules or laws; he should simply do "what feels right" and always be "authentic". The second person is one who is constrained by many laws and rules that she has deduced from the Scriptures; she believes that certain things, such as divorce regulations, are painted clearly in the Bible and should be obeyed whether or not one "feels" like it. Though both claim to begin with "the Bible" and the words of Jesus, both ultimately reach different conclusions. So, Bishop Wright asks why this is; does there exist a definite, determinable understanding of "virtue" (right-living) or are we each bound by our own feelings and consciences to tell us how to live?

As a Catholic, I understand the Church to stand in this role. The Magisterium of the Catholic Church seeks to define morals and ethics for the people of the Church, and Her authority stems from the apostles of Jesus themselves. Bishop Wright, as an Anglican, doesn't quite recognize this type of authority, so he of course finds himself probing questions that I believe to already be answered. However, as a former Protestant, I can assuredly say that this book speaks directly into some of the main conundrums in the Protestant church: who defines what "virtue" is, and what is it? (I will say that for a Catholic, the answer to these questions that Bishop Wright centers his book around can be given immediately by the Church, and you will find a fuller Catholic explanation of this answer in other books.)

I imagined that "After You Believe" would be written in a similar style to its preceding books, but with the different subject of practical Christian living. I quickly found I was wrong on both fronts. Each of the first two books was written in a light, conversational tone with understandable chunks of theology. They were easy enough to read and comprehend for the armchair-theologian. "After You Believe", however, is extremely dense and deals with the philosophy and theology behind the idea of "virtue". Bishop Wright spends little time on the practicalities of virtue itself, instead using hundreds of pages to analyze the history and theological understanding of the purpose of our existence and the theology of virtue. He rightly believes that the question of "how to live" can't be answered if the question "why are we here?" isn't answered first. So, he spends many chapters analyzing this.

As undoubtedly one of the sharpest theologians today, one of Bishop Wright's specialties is his understanding of the letters of Paul. In "After You Believe", Bishop Wright draws heavily from these Pauline letters to explain that our purpose on this planet--the ultimate source of the "how, then, should we live?" question--is to be "priests and rulers". Now, again speaking as a Catholic, it should be noted that Bishop Wright isn't referring to our "priestly" roles in the liturgical sense, but in the sense that we are all called to sacrifice and participate in Temple-like worship, even while we are on earth. Our call to be "rulers" stems back to our call in Genesis to "subdue" the Earth and to our destiny in Revelation when we will be co-rulers with God over all of Creation.

Bishop Wright explains that these are things that we are to be doing now, not simply when we are Resurrected, and in Heaven. And the reason we are to do them now is because the way we live these roles in this life--the way we live lives of "virtue"--is an "anticipation", or a "foreshadowing" of the way we will live for all of eternity. We don't live lives of virtue to "gain" heaven or because we are to follow pointless moral commands, but because they prepare us to begin living now the way that we will be living forever.

Even though I consider myself to be fairly well-read in the realm of theology, this book was a struggle to get through. I thought much of the material was repetitive, and--maybe due to my own fault--felt deceived by the publisher's description of the book. I thought this was going to be a lighter, imaginative stroll through the world of Christian living, but was instead greeted with a heavy tome, which included a thick comparison of the Aristotelian and Pauline visions of the purpose of life.

On the other hand, after finishing and chewing on the Bishop's thoughts, I've come to see his contributions to the field of Christian living to be wise: instead of focusing on the practicalities of lived virtue, Wright centers on the underlying purposes and foundation of virtue itself. He sees that once we become "transformed by the renewal of our minds", as Paul says, then we will innately know how to spontaneously act in certain spontaneous situations. In essence, once you embrace your "purpose" which is to live as a "priest and a ruler", then you don't worry about specific virtues for specific situation; they flow naturally out of a formed heart and mind.

Be aware that though Bishop Wright aims this book to be in the same trilogy as "Simply Christian" and "Surprised By Hope", it requires a much deeper intellectual effort to get through. There is much more theology and a much greater dose of philosophy in this work.

If you are searching for clear, practical explanations of how to live virtuously, there may be better books (two I recommend are Dallas Willard's "Renovation of the Heart" and Andy Stanley's "It Came From Within"). If, on the other hand, you are looking for a heady theological explanation of virtue and its philosophical foundation, "After You Believe" is the book for you.

The title of this book--*AFTER YOU BELIEVE: WHY CHRISTIAN CHARACTER MATTERS--is what drew me to it. As N.T. Wright acknowledges within these pages, there is very often an either/or factor among Christians. We either live our lives trying to legalistically adhere to a bunch of rules (though the rules vary from person to person), or we give very little thought or care to how we live, knowing that "God's grace is sufficient" (which is true). But how we live between our conversion and our funeral very much does matter, and it is not found in either of these approaches. Wright reminds us that God will one day fully combine Heaven and Earth, but the process has already begun. And so has the transformation of character, or virtue.

Wright explains that "virtue is what happens when wise and courageous choices have become 'second nature' . . . Those who follow Jesus can begin to practice, in the present, the habits of heart and life which correspond to the way things are in God's kingdom--the way they will be eventually, yes, but also the way they already are because Jesus is here . . . But virtue is always the result of work and cost" (pgs. 21, 105, 216).

Having virtue does not mean that we are to be sinless (not that we ever could be), nor is it simply a matter of following someone's example--even Jesus' example! Rather, we are to engage in what Wright calls "The Virtuous Circle"--which involves scripture, stories, examples, community, and practices--and our character will thus be transformed. Our thoughts, words, and actions will begin to reflect our love for God and for other people, and it will just be "second nature," not our pursuit of following a list of rules.

Wright states, "The key is this: the 'fruit of the Spirit' does not grow automatically. The nine varieties of fruit do not suddenly appear just because someone has believed in Jesus, has prayed for God's Spirit, and has then sat back and waited for 'fruit' to arrive . . . The point of using the term 'fruit,' after all, is that these are things which grow from within rather than being imposed from without" (pgs. 195, 206).

I had never read any of N.T. Wright's books before this one, but I am anxious now to read his previous works. Although I was a bit intimidated to dive into this Bible scholar's teachings, I found that this book was challenging but not arduous, complex but not insurmountable. Truthfully, the only negative aspects of the book, in my opinion, are that it becomes somewhat repetitive and that Wright continually tells the reader of things he is going to talk about later in the book. (I'd rather he just let me know when I get there.)

Overall, this is an excellent book and one that I recommend every Christian read.


*Disclosure of Material Connection: I received the product mentioned above for free by The Ooze Viral Bloggers in the hope that I would mention it on my blog. I am disclosing this in accordance with the Federal Trade Commission's 16 CFR, Part 255: "Guides Concerning the Use of Endorsements and Testimonials in Advertising."

N.T. Wright has once again brought us a book that not only challenges but extends our understanding of this Christian journey. This is a must read for all people that have read Simply Christian and Surprised by Hope. Honestly, many readers that read just this without the other two may be somewhat lost. This is a book that all Christian leaders should read. As part of the vocational ministry, I have witnessed way too many leaders that have no Christian character but are rather "CEO" leaders of a business organization. This book challenges that way of thinking while encouraging virtue.

In August of 1989, I was 27 years old and on a warm summer morning I literally said to myself, "I believe this stuff". I had been reading the Bible to convince myself of its irrelevance when I realized Jesus is real. That began a wonderful 20 plus year journey. Ups and downs and ins and outs, I have never stopped learning more and more about the faith bestowed on me.

As I read "After You Believe" I couldn't help thinking, "Where was this book when I first believed?" N.T. Wright has written a special little book about, "Why Christian character matters" and the importance of virtue. All wrapped in a package of gentle encouragement.

I thoroughly enjoy reading Wright's works and this book was no different. It is never too late to learn new things (even 20 years later) and I wholeheartedly recommend "After You Believe".

[...]

It's hard to know what to make of N.T. Wright sometimes. He's a brilliant theologian and compelling writer. He's quoted by evangelicals on topics like the resurrection, and yet distrusted by some when it comes to books like Justification. This explains why someone like Trevin Wax feels the need to begin a book review explaining how to read a book by someone like Wright.

Whatever you think of Wright, he's always worth reading. And Wright's latest, After You Believe, is no exception. It's third in a series of books that includes Simply Christian and Surprised by Hope. Having explained why Christianity makes sense and what really happens when we die, Wright now focuses on the question of how Christians should live in the present. In short, this is a book on virtue, specifically Christian virtue. It asks how our characters can be "shaped, together and individually, to become the human beings God meant us to be."

There's a lot of ground to cover. Wright points past mere rule-keeping to the transformation of character. He examines the ancient concept of virtue, and wrestles with how the Christian understanding of virtue is different from other views. It has much in common, but it also has radical differences. Wright understands that the transformation of character is a slowly forming thing, similar to learning a new language or learning to play a musical instrument. It feels strange at first, but slowly becomes second nature.

You can't talk about these issues without confronting counterfeits. So Wright dismantles some views that are prevalent today: that virtue is discovering the real you buried deep inside (a modern version of Gnosticism), or that it's just a matter of living authentically and spontaneously without any rules. He argues that character is formed through the kingdom-establishing work of Jesus and the Spirit, anticipating the ultimate reality of our future in a renewed heaven and earth, allowing that future reality to shape how we live now. It's about reclaiming our original vocation. "God's future is arriving in the present, in the person and work of Jesus, and you can practice, right now, the habits of live which will find their goal in that coming future."

Wright then applies this, using some well-known passages of Scripture on love and the fruit of the Spirit and the unity of the church. He applies all of this to the worship and mission of the church. And he explores some of the practices that will aid in developing Christian character with God's help.

This is a profound book. I especially appreciated chapter 3, which talks about our original vocation as humans, and how this vision has been recaptured and restored through Jesus' inauguration of the kingdom. This chapter alone is worth the price of the book. Overall, Wright does a masterful job of clearly explaining some challenging concepts without getting bogged down.

I didn't find this book to be a page-turner. At times I found myself searching for the structure of the book. And I'm not completely sure of the intended audience: it's not quite a popular-level book, nor is it an academic one. It's a great book for pastors to read as we work at understanding our role in helping God's people develop Christian character.

Wright is always worth reading. This isn't a perfect book, but it's a profound one, and I'm sure I'll be reading it again.

In what presents itself as a sequel to his previous HarperOne Publications (Simply Christian: Why Christianity Makes Sense and Surprised by Hope: Rethinking Heaven, the Resurrection, and the Mission of the Church), N. T. Wright's newest release challenges theoretical Christianity with the ongoing work of the kingdom, most notably through the oft-debated areas of character and virtue. His own words work best to summarize the book: "Christian life in the present, with its responsibilities and particular callings, is to be understood and shaped in relation to the final goal for which we have been made and redeemed" (ix). That is to say, our lives must reflect the faith to which we cling.

But, of course, many Christians are able to live out the goal of their faith; it is a challenge to make certain that our faith is properly aligned and set to the right goal. And that is why this book makes an appropriate trilogy with the previous two, that understanding how Christian faith is about the restoration and rejoining of heaven and earth, and how our lives are meant to reflect that in this present inaugurated eschatology.

This book then is about the transformation and dedication of human character as the right response to resurrection. It is about the restored humanity which is now possible, though not without its stumbling and searching, as part of the dawning of God's new day. The opening chapter gives a few examples of admirable behavior, where those who were able to instinctively react heroically in certain situations did so because they had lived in certain ways for years before. In like manner, Wright asserts that Christian character is learned and built (and trained) on a daily basis. What am I here for? Transformation! Not just in our own lives, but as agents of God's Spirit to transform the world.

Throughout the book Wright continually points to various character traits which are often regarded as worthwhile and challenges the reader to think of them as transformative for the kingdom. "We've had enough of pragmatists and self-seeking risk-takers. We need people of character" (25). Thus, he believes that character is transformed by three things in particular: 1) aiming at the right goal; 2) figuring the steps to reach that goal; 3) allowing those steps to become habitual (29). He spends a good amount in the second chapter interacting with Aristotle, which may be lost on some people but helps establish his foundation nonetheless.

Perhaps one of the most interesting chapters in the book is the third, "Priests and Rulers." It is here that Wright asserts that transformation must include a return to the imago Dei which was set within humanity at Creation. Our proper role in the world is thus "worshipping and reigning" - we are priests and rulers(78-79). He builds this concept on solid biblical footing, and begins to build his perspective on character from here. If this is true, then it is the community of believers which is given over to the twin tasks of holiness and prayer (91).

From here, the book follows with the implications of being that sort of community. We are to be a people prepared and presently working for the kingdom (he brings in the beatitudes at this point). Wright also asserts that Christian character is not about rules. Rather, it is about freedom to become what we are intended to be, with the parameters of Scripture given as guides along the journey. We are to be transformed by priestly worship, living and working as people of the kingdom on a moment-by-moment basis (cf. 149). This transformation comes through the renewal of our minds, as our thoughts direct us to a new way of living.

The latter chapters acknowledge the difficulty of living in such a way, with Wright asserting that this Spirit-enabled life being possible for us to have in this life. ". . . 'Left to myself, doing what comes naturally, I would fail.' But the point of love is that it doesn't" (183). Love, which Paul repeatedly asserts is the greatest virtue, is the ultimate goal of the believer. Not for self, not even for others . . . but for God alone. If all of our character and virtue are directed to him, then true kingdom work and ministry will happen. Wright includes this as well, "Worship must lead to mission" (225).

One could reflect on so much Christian thought at this point. At times Wright's model for character sounds like Brother Lawrence, John Wesley, C. S. Lewis, and many Jesus-Creeders throughout the centuries, among others. It is clear that this is a book written from a lifelong reflection on Christian virtue. While there are a few areas of the book that I could present minor quibbles, I now decide not to do so because the present need for Christian character is so high in our culture that I do not want to give any discouragement for approaching this book - and they are quite minor quibbles indeed. My review and summary is brief and wholly inadequate in capturing the overall journey which is presented in this book. I greatly encourage all Christians to work through this trilogy of faith and action . . . worship and reign.

Be ready to be challenged by a world-class scholar who has thought wide and deep about Christian living. The subject of this book is rather dense, but being the big picture scholar that he is, you won't get lost in minutae, endless word studies, and shallow and boring anecdotes. Wright helps you see the forest of Christian character as he walks you through the individual trees of virtue. Like a good bible teacher, Wright will often reapeat himself, so you won't easily forget what he said after you put the book down. Also, although some find it annoying when Wright announces what's coming next, this helped me stayed focused and not lose track of where I am going.
That said, don't expect easy-believism, I- am- saved- by- grace-, no repentance and change needed, do-it-yourself-kind-of-sprituality. If you subscribe to the EASY COTTON CANDY GRACE camp popular in the USA and almost nowhere else; the cheap, sugar-coated believism that refuses the Spririt inspired/empowered virtues in which we are called to participate, and through which we are transformed into genuine human beings, this book is not for you. Otherwise this book WILL DAMN you.

Some readers of my blog may wonder why a Southern Baptist minister like myself would host interviews with and read books by an Anglican Bishop (who happens to be the main evangelical proponent of a controversial "New Perspective" on Paul). These kinds of thoughts naturally lead to a bigger question: How should we approach a book written by someone like Wright? Here are some considerations:

First, I think it goes without saying that we should seek to read with discernment, no matter what book we hold in our hands (or on our Kindle!). A major part of growing in wisdom and knowledge is properly cultivating the discipline of discernment, and one cannot put the gift of discernment to good use unless he or she occasionally reads books from authors with opposing viewpoints.

Second, authors who may be wrong in some ways may be reliable and even helpful in other areas. We can benefit from their works as long as we read carefully.

Take, for example, another Anglican: C.S. Lewis. Lewis was wrong on many things. He believed Jesus was mistaken about the timing of his Second Coming. His view of the atonement is an odd amalgamation of right ideas with wrong details. He was an inclusivist (remember The Last Battle?). And his Anglo-Catholic sensibilities are credited with bringing countless Protestants back to Rome.

For evangelicals, these are big strikes against Lewis. There are more than three strikes, and yet we still consider him part of the team and love to watch him play ball. Why? Because even if Lewis was wrong in some areas, he was gloriously right in others.

The same is true of someone like G.K. Chesterton, the church fathers, or N.T. Wright. I disagree with Wright in a number of places (his definition of God's righteousness is reductionistic; he wrongly denies the theological category of "imputation"; he affirms penal substitution but fails to emphasize it as much as Scripture does; he reduces "works of the law" to ethnic exclusivity; and he's an Anglican while I'm a Baptist, which leads to a long list of ecclesiological differences).

Nevertheless, Wright is on target and extremely helpful in many areas, and his new book After You Believe: Why Christian Character Matters shows him at his best. This is a substantial work on Christian virtue destined to begin all sorts of conversations about Christian morality and behavior. (See my interview with Wright about this book here.)

Wright starts out by setting up two ways of viewing morality: the first group focuses on "rule-keeping" while the second emphasizes "being true to yourself." Wright shows that the Bible incorporates truths from both these views, and yet transcends them by forming Christian character in light of the gospel and our eschatological future. At the heart of After You Believe, then, is the question of Christian character:

"Character - the transforming, shaping, and marking of a life and its habits - will generate the sort of behavior that rules might have pointed toward but which a `rule-keeping' mentality can never achieve. And it will produce the sort of life which will in fact be true to itself - though the 'self' to which it will at last be true is the redeemed self, the transformed self, not the merely `discovered' self of popular thought." (7)

This book contains a number of memorable illustrations:

He tells the story of the Miracle on the Hudson, using Captain Sullenberger as an example of how wise and courageous choices can become "second nature."
He talks about working one's "moral muscles."
He compares the formation of character to learning a second language, anticipating the day one might live in the place where that language is spoken.
He describes character formation in musical terms. Musicians must learn the habits of how to sing until they eventually and "naturally" take their place within the ongoing story of the music.
In an "anything goes" world where everyone is encouraged to "be themselves", Wright appears on the scene like a chaperon breaking up a teenage party in the basement. "Supposing the 'self' to which you are true is the self that wants to cheat everyone you meet, including friends and family, out of as much money as possible," he writes (51). "Spontaneity, left to itself, can begin by excusing bad behavior and end by congratulating vice." (56)

He also points out the hypocrisy of those who despise traditional morality:

"Ironically, those who pour scorn on some of the older rules, not least about sexual behavior, are often those who insist most loudly on some of the newer rules, for instance about caring for the planet and its ecology." (45)

But if Wright is the chap who's breaking up the basement party, it's not because he's a killjoy who wants to enforce arbitrary rules. It's more like he's inviting the party-ers up to the roof to catch a glimpse of the glory of a virtuous life, the kind of life they have never imagined.

Joy and gratitude are themes appear again and again in this book - not merely in the subject matter, but also in the way he wrights. Ironically, Wright sounds at times much like John Piper, who also insists that Christian character is not from an externally imposed "duty" but from joy. "If someone gives you a present merely because he is obeying a rule or doing his duty, the glory of gift-giving has slipped through your fingers." (47)

The best part of Wright's proposal is that he does not speak of virtue or character formation in a general sense. He makes the case for distinctively Christian virtue, showing how the New Testament authors go above and beyond Aristotle by promoting a view of virtue that is cross-shaped and hope-driven.

"We urgently need to recapture the New Testament's vision of a genuinely `good' human life as a life of character formed by God's promised future, as a life with that future-shaped character lived within the ongoing story of God's people, and, with that, a freshly worked notion of virtue." (57)

There are some great one-liners in this book too. Here's a sampling:

"The English word `love' is trying to do so many different jobs at the same time that someone really ought to sit down with it and teach it how to delegate." (183)
"Love is not a `duty,' even our highest duty. It is our destiny." (188)
"To accept appropriate moral constraints is not to curtail true freedom, but to create the conditions for it to flourish." (234)
"The church is often called a killjoy for protesting against sexual license. But the real killing of joy comes with the grabbing of pleasure." (253)
Wright has often been criticized for emphasizing the corporate dimensions of salvation to the exclusion of individual conversion. That's not the case in this book. He grounds his proposal in grace that comes to the individual:

"Whatever language or terminology we use to talk about the great gift that the one true God has given to his people in and through Jesus Christ ("salvation," "eternal life," and so on), it remains precisely agift. It is never something we can earn. We can never put God into our debt; we always remain in his." (60)

Yet in all his talk about individual sanctification, he insists that virtue is God-focused:

"The glory of virtue, in the Christian sense, is that the self is not in the center of that picture. God and God's kingdom are in the center." (70)

Midway through the book, Wright delves into exegesis of key passages that shape our understanding of Christian virtue. He helpfully exposes the fallacy of much contemporary thinking about Jesus. Wright argues that even if Christian virtue includes looking to Jesus as an example, this view fails to deal with sin:

"The suggestion that we treat Jesus as a moral example can be, and in some people's thinking has been, a way of holding at arm's length the message of God's kingdom on the one hand and the meaning of is death and resurrection on the other. Making Jesus the supreme example of someone who lived a good life may be quite bracing to contemplate, but it is basically safe... Jesus as `moral example' is a domesticated Jesus, a kind of religious mascot. We look at him approvingly and decide we'll copy him (up to a point at least, and no doubt he'll forgive us the rest because he's a decent sort of chap). As if! If all we need is a good example, we can't be in quite such a bad state as some people (including Jesus himself) have suggested." (126)

There are a few weaknesses in this book. I enjoyed Wright's exegetical insights into Paul's idea of virtue, and though I'm grateful that he considers Ephesians and Colossians to be authentically Pauline, I wish he had also addressed the idea of virtue in the Pastoral epistles. 1 & 2 Timothy and Titus provide a window into the idea of the virtuous Christian leader, including the list of qualifications for elders and deacons.

Another weakness in Wright's proposal is his view of hell. For Wright (following the thought of C.S. Lewis), hell is the consequential outworking of sinful life patterns. Sin becomes its own damnation, leading to dehumanization to the point that an individual is beyond pity.

But this middle way between eternal conscious torment and annihilationism downplays the texts that indicate God will actively be involved in a sinner's eternal destiny. It is puzzling to me that Wright never shies away from the glorious implications of resurrection and new heavens and new earth, and yet he seems to distance himself from the frightening implications of some of the descriptions of hell found in the New Testament.

Thankfully, Wright affirms evangelism as a central part of what it means to live a life of Christian virtue. He defines evangelism as proclaiming Jesus and persuading others to trust him. At this point, I wished the book would have been longer so that Wright could have written about how evangelism shapes us into God's missionary people. Still, it was good to see an evangelistic thrust, since this subject has sometimes been neglected in his other works.

I suspect that many laypeople will have a hard time with the middle part of After You Believe (which summarizes biblical teaching on virtue). But church leaders can, with discernment, take many of the truths here and unpack them easily for their congregations.

Those who think of becoming a Christian as nothing more than a fire insurance policy --- guaranteeing a flame-retardant eternity --- reduce the journey of faith to its lowest form and miss the richness of becoming a follower of Jesus. But exactly what does one do after one chooses to become a Christian? How should we live? And what is the point of it all?

In his newest book, AFTER YOU BELIEVE, N. T. Wright tackles these and other questions that accompany the journey of faith. His latest work serves as a sequel to SIMPLY CHRISTIAN and SURPRISED BY HOPE. He suggests that as followers of Jesus we are meant to develop virtue, but it doesn't come easily. Just as learning a language or how to play a musical instrument takes time, patience, commitment, practice and hard work, so, too, does growing the goodness of God in all of its forms.

He writes: "Learning to navigate this world wisely, and to grow toward complete and mature human life in and through it all, is the challenge we all face. And the point of this book is to suggest that the dynamic of `virtue' in this sense --- practicing the habits of heart and life that point toward the true goal of human existence --- lies at the heart of the challenge of Christian behavior, as set out in the New Testament itself. This is what it means to develop `character.' This is what we need --- and what the Christian faith offers --- for the time, whether short or long, `after you believe.'"

Wright suggests that growing in virtue is more than just doing good works or embracing moral living, but recognizing that Christian behavior is about good works in the sense of "doing things which brings God's wisdom and glory to birth in the world." The good works and moral living are thrown in, too, but by viewing ourselves in these terms, our motives, purpose and response change powerfully.

Though Wright's academic nature and tone emerge at times, AFTER WE BELIEVE is beautifully written, rich with insights and lined with thought-provoking material. Drawing on a rich well of scripture from Genesis to Revelation, Wright demonstrates how God works in and through us. As we practice, practice, practice virtue, we find that our church communities are empowered to grow into all they were meant to be as we eagerly anticipate that which is still to come.

Sometimes compared to a modern-day C.S. Lewis, N. T. Wright is an author not to be missed. Though his prose will be heady for some, his rich theological insights are worth savoring and point to a faith that is so much more than mere fire insurance, but the flood of transformation that comes with knowing and following Jesus. Highly recommended.

--- Reviewed by Margaret Oines

NT is simply the best. He analyzes the problem with American styled Christianity and also points to the solution -- not the one most want to hear. I cannot recommend this book highly enough. It is a classic. It is not necessarily easy reading, esp. if you haven't read some of his other work, but it is certainly not beyond the grasp of anyone who is serious about their faith and wants to do mature in their faith.