Bishop Wright has a very winsome presence, and this talk inspired me to hope and joy. I mention this because when I read Surprised by Hope a couple of years ago, I was ever so slightly annoyed that he seemed convinced that the average Christian has a no clue that there are two stages after death, thinks that this physical world is bad, and that heaven is somewhere ethereal to which we escape. I don't find this to be the case, but then, I may not know as much about the state of Christian belief as he does. At any rate, hearing Bishop Wright's tone in person dispelled any such misgivings immediately. The man is humble and funny, and better yet, sincerely delighted in the Lord.
Also, because I know that in some circles there are questions about Bishop Wright's commitment to salvation by grace, I will add that he emphasized that everything he says follows from grace, and in no way negates it. He had some clear and inspiring ways of making his point, but I may not have written them down as clearly as I should have. He did have a mild disagreement with Luther (see below), but it is possible to have a mild disagreement with Luther and believe in salvation by grace.
And finally, since I pulled myself off the sofa during a mild stomach virus to attend this talk, and since I was sitting only four rows from the front and didn't want to be constantly scribbling with my pen, my note-taking may have been a bit sub par. As always with notes, it's possible that I have missed something, or worse, misrepresented it. I haven't checked every scripture reference. And where something doesn't seem to be quite clear in my notes, I've filled in the sense of it from memory. Still, I hope this post gets the main points across.
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When people talk about virtue, they usually approach it using philosophical texts, such as Aristotle, rather than the New Testament.
The tendency in our age is to criticize Christianity as legalistic because we would rather be spontaneous, authentic selves. But Christianity doesn't obliterate our God-given personalities. In 2 Corinthians 5, "more fully clothed" means that we are only a shadow of our future true selves, which will be facets of God's glory. Evil makes you a clone. The difference between God's way and the world's way is that we find this self by dying.
Aristotle's vision for the statesman was to cultivate four virtues: courage, justice, temperance, and prudence. They were like mental muscles that had to be exercised until they became second nature. This kind of character was the goal (or telos) of the statesman's education.
We become what we do. Anyone can learn a vice; all we have to do is slide along. Building character takes purposeful effort. Courage is developed with a thousand small decisions to put someone else's well-being before our own. These small decisions form a habit that holds when tested, as it did for Capt. Sullenberger when he landed a plane in the Hudson.
You can see from this example that virtue is not just following a bunch of legalistic rules. If Capt. Sullenberger had been an individualist or legalist, he would never have been able to react as gracefully as he did in an emergency. He would still have been consulting page 300 of the flight manual as the plane plunged into the Hudson. (He said this with a twinkle.)
Luther thought Catholic virtue was hypocrisy. The drift of modern Western thought is in agreement.
There was a large overlap between Christian virtue and the Greek. (He addresses this more fully below, and also during the Q & A.)
So what is our purpose (telos) here during this life, and in the New Heavens and the New Earth? We are supposed to be a royal priesthood. All Christians will share creative rule over the New Earth.
Aristotle's vision of character was for fine individuals to lead in battle. The Christian vision is corporate. (My note: Not in a business sense, but in the Christian sense, as in the Body of Christ. Americans have changed the meaning of the word to the point where it affects the way we run our churches.) Repeated behavior physically changes your brain (he mentioned a study that showed that the hippocampus of a London cabby was larger than that of most people because it contained a well-developed mental map of the city). Christian character should also change the brain.
(The following paragraph is one I'm not quite sure I got right.)
Modern Western (which Bishop Wright calls Romantic) thought is a reaction to Utilitarianism (or Consequentialism), the idea of trying to calculate which pragmatic action will bring the best outcome for the largest number of people possible. The problem with Utilitarianism is that we can't possibly calculate all the unintended consequences of our pragmatic actions. The Romantic reaction to Utilitarianism is that everything should be spontaneous. Unfortunately, Romanticism can lead to chaos. Also, spontaneity is itself a principle, so it contradicts its own philosophy. One can't decide spontaneously to be spontaneous.
The whole creation praises God, but only humans can add "because."
Some Christians start out thinking they have a calling, but they give up at the first difficulty, because it requires effort. They think effort isn't Christian because the Holy Spirit is supposed to work automatically. Often the way the Holy Spirit works, however, is by calling you to character. Grow up in your thinking; don't give up at the first resistance. 1 Corinthians 13 talks about past, present and future. "Put away childish thinking." Love is not our duty but our destiny. Hope is not merely optimism, but trust in the God of the future.
Galatians 5 on the fruit of the Spirit. Those led by the Spirit are not under the law. We misunderstand. We reject the ontology of rules, so we miss opportunities for growth. But the fruit does not grow automatically. (I think he means that by calling any attempt at self-discipline legalism, we miss opportunities for building character by the Spirit.)
New Christian life does bring dramatic change, especially at first, but we also need to tend and prune the tree in order to mature.
The list of fruit ends in self-control. The other characteristics on the list are easily counterfeit-able, but self-control is not. But the list is characteristics of the fruit of the Spirit, not a list of different fruits. Without self-control, the other characteristics are suspect. They all go together. (It's not like the lists of spiritual gifts that Paul uses.)
Joy is not happiness, but the fruit of settled conviction in the resurrection of Jesus. Joy springs from something that happened in space/time reality.
Christian virtues of the ancient world were: patience, humility, chastity, charity. The ancient pagan world didn't have much use for these. The pagans purposely cultivated pride. Christian character does make us better citizens, but we don't collude with the world. Instead we reflect the love of Christ. We collaborate without compromise. We critique without Dualism.
Q & A:
What are the first steps one should take to cultivate virtue?
You want to start the opposite of a vicious cycle, a virtuous cycle. Read the Scripture--sometimes in detail and sometimes as a whole. Also, read stories of men and women of faith (example, Maximilian Kolbe, a priest who quickly substituted himself for a family man who was going to be executed in a concentration camp).
Then bring it into the Body:
The person and the community do not cancel one another out; only the individual and the collective do. New Yorkers will have to work harder at community than the English, who have been settled in their parishes for generations. (Yes!) They will also have to work harder at keeping different kinds of people in their fellowship.
How to you keep virtue from reverting into legalism?
(His answer has to do with the purpose of the Law, which isn't sufficient in itself.) The Law is like a crash barrier. It stops you from doing something disastrous, but you still need to learn how to drive well. Legalism is an attitude that can creep into anything, even our efforts not to be legalistic.
What are the similarities and differences between our idea of virtue and that of those who don't believe?
There is a lot of overlap. We all know certain things in our bones, but also that we don't live up to them. "Press on toward the goal" is virtue language. (I didn't do a very good job writing this one down.)
What are your own disciplines?
Bible reading and prayer. The Psalms are the backbone. They run the gamut of emotional experiences, and they encourage you to pray. C.S. Lewis said Psalm 19 was the greatest poem ever written.
Also the sacraments.
Could you speak on the role of suffering in creating virtue?
Christians had had various traditions of suffering, such as flagellation, but regardless, suffering will come and find you. Romans 8 speaks to suffering. The Corinthians were ashamed of Paul because he suffered. When you suffer, you only realize in retrospect what you've learned from it. That suffering has beneficial aspects is often counter-intuitive to young, successful people.
What is the Holy Spirit's role in character development over time?
Read 1 Corinthians 15 and Colossians 1. There is a paradox of the Spirit. The Spirit may tell our minds that we should do certain things, and then we follow up. We don't possess the Spirit; the Spirit possesses us. But we can create favorable conditions for the Spirit, as a gardener does for his plants. Jesus said we don't see the Spirit, but we know he has come. His workings are mysterious.
What is the role of worship in creating virtue?
Read Revelations 4-5 as a description of worship. You become what you worship.
What is the difference between the Christian virtue of love and the pagan one?
Love wasn't a primary virtue for Aristotle. It was lower on the list. One does see love in the letters of Cicero, for example. But pagan love has no sense of obligation to those outside one's own family or social class. In Christianity, love centers on the gospel.