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Vehicle Fitments:

Year Make Model Submodel
1995 - 1996 AM General Hummer Base
1980 - 1991 Avanti II Base
1985 Avanti II GT
1980 Buick Century Sport, Estate, Limited, Base
1991 - 1996 Buick Commercial Chassis Base
1980 Buick Regal Base, Limited, Sport
1991 - 1995 Buick Roadmaster Estate Wagon
1996 Buick Roadmaster Estate Wagon Collector's Edition, Collector's Edition, Limited Collector's Edition
1992 - 1995 Buick Roadmaster Limited, Base
1990 - 1992 Cadillac Brougham Base, d'Elegance
1992 - 1996 Cadillac Commercial Chassis Brougham, Base
1993 - 1996 Cadillac Fleetwood Brougham, Base
1980 - 1982 Checker Marathon Base, Deluxe
1994 Chevrolet Blazer Base, Silverado Sport
1992 - 1993 Chevrolet Blazer Cheyenne
1987 Chevrolet Blazer Custom Deluxe
1991 - 1994 Chevrolet Blazer Nevada
1988 - 1991 Chevrolet Blazer Scottsdale
1987 - 1994 Chevrolet Blazer Silverado
1980 - 1981 Chevrolet C10 Cheyenne
1980 Chevrolet C10 Custom Deluxe, Big Ten
1980 - 1986 Chevrolet C10 Custom, Scottsdale, Silverado
1981 Chevrolet C10 Deluxe
1981 - 1986 Chevrolet C10 Suburban Custom
1980 Chevrolet C10 Suburban Custom Deluxe
1981 Chevrolet C10 Suburban Deluxe
1980 - 1986 Chevrolet C10 Suburban Scottsdale, Silverado
1990 - 1993 Chevrolet C1500 454 SS
1989 - 1995 Chevrolet C1500 Base
1988 - 1992 Chevrolet C1500 Scottsdale
1988 - 1995 Chevrolet C1500 Silverado, Cheyenne
1990 - 1995 Chevrolet C1500 WT
1992 - 1995 Chevrolet C1500 Suburban Base
1995 Chevrolet C1500 Suburban LT, LS
1992 - 1994 Chevrolet C1500 Suburban Silverado
1986 Chevrolet C20 Base
1981 - 1986 Chevrolet C20 Custom
1980 Chevrolet C20 Custom Deluxe
1981 Chevrolet C20 Deluxe
1980 - 1986 Chevrolet C20 Scottsdale, Cheyenne, Silverado
1981 - 1986 Chevrolet C20 Suburban Custom
1980 Chevrolet C20 Suburban Custom Deluxe
1981 Chevrolet C20 Suburban Deluxe
1980 - 1986 Chevrolet C20 Suburban Scottsdale, Silverado
1993 Chevrolet C2500 400 SS, Custom
1988 - 1995 Chevrolet C2500 Base, Silverado, Cheyenne
1988 - 1992 Chevrolet C2500 Scottsdale
1994 - 1995 Chevrolet C2500 WT
1992 - 1995 Chevrolet C2500 Suburban Base
1995 Chevrolet C2500 Suburban LT, LS
1992 - 1994 Chevrolet C2500 Suburban Silverado
1980 - 1982 Chevrolet C30 Base
1980 - 1981 Chevrolet C30 Cheyenne
1981 - 1986 Chevrolet C30 Custom
1980 Chevrolet C30 Custom Deluxe
1981 Chevrolet C30 Deluxe
1980 - 1986 Chevrolet C30 Silverado, Scottsdale
1994 - 1995 Chevrolet C3500 Base
1988 - 1995 Chevrolet C3500 Cheyenne, Silverado
1988 - 1992 Chevrolet C3500 Scottsdale
1980 - 1986 Chevrolet Camaro Berlinetta, Z28
1985 - 1986 Chevrolet Camaro Iroc-Z
1980 Chevrolet Camaro Rally Sport, Base
1981 - 1986 Chevrolet Camaro Sport
1982 Chevrolet Camaro Z28 Indianapolis 500 Pace Car
1980 - 1992 Chevrolet Caprice Base
1980 - 1996 Chevrolet Caprice Classic
1986 - 1990 Chevrolet Caprice Classic Brougham
1981 - 1982 Chevrolet Caprice Classic Estate
1980 - 1981 Chevrolet Caprice Classic Landau
1993 - 1994 Chevrolet Caprice Classic LS
1987 - 1990 Chevrolet Caprice Classic LS Brougham
1991 - 1993 Chevrolet Caprice Classic LTZ
1980 Chevrolet Caprice Classic Sport
1991 - 1994 Chevrolet Commercial Chassis Base
1980 - 1986 Chevrolet Corvette Base
1982 Chevrolet Corvette Collector's Edition
1986 Chevrolet Corvette Indianapolis 500 Pace Car
1981 - 1986 Chevrolet El Camino Conquista
1980 - 1981 Chevrolet El Camino Royal Knight
1980 - 1987 Chevrolet El Camino SS, Base
1996 Chevrolet Express 2500 Base, LS
1983 Chevrolet G10 Base
1980 - 1995 Chevrolet G10 Beauville, Chevy Van, Sportvan
1981 - 1987 Chevrolet G10 Bonaventure
1995 Chevrolet G20 Base
1983 - 1984 Chevrolet G20 Bonaventure
1980 - 1995 Chevrolet G20 Chevy Van, Beauville, Sportvan
1980 - 1981 Chevrolet G20 Nomad
1980 - 1996 Chevrolet G30 Beauville, Chevy Van, Hi-Cube, Sportvan
1983 - 1984 Chevrolet G30 Bonaventure
1980 - 1985 Chevrolet Impala Base
1981 - 1982 Chevrolet Impala Estate
1980 Chevrolet Impala Sport
1994 - 1996 Chevrolet Impala SS
1980 - 1981 Chevrolet K10 Cheyenne
1981 - 1986 Chevrolet K10 Custom
1980 Chevrolet K10 Custom Deluxe
1981 Chevrolet K10 Deluxe
1980 - 1986 Chevrolet K10 Silverado, Scottsdale
1981 - 1986 Chevrolet K10 Suburban Custom
1980 Chevrolet K10 Suburban Custom Deluxe
1981 Chevrolet K10 Suburban Deluxe
1980 - 1986 Chevrolet K10 Suburban Silverado, Scottsdale
1994 - 1995 Chevrolet K1500 Base
1988 - 1992 Chevrolet K1500 Scottsdale
1988 - 1995 Chevrolet K1500 Silverado, Cheyenne
1991 Chevrolet K1500 Sport
1990 - 1995 Chevrolet K1500 WT
1992 - 1995 Chevrolet K1500 Suburban Base
1995 Chevrolet K1500 Suburban LS, LT
1992 - 1994 Chevrolet K1500 Suburban Silverado
1980 - 1981 Chevrolet K20 Cheyenne
1981 - 1986 Chevrolet K20 Custom
1980 Chevrolet K20 Custom Deluxe
1981 Chevrolet K20 Deluxe
1980 - 1986 Chevrolet K20 Silverado, Scottsdale
1981 - 1986 Chevrolet K20 Suburban Custom
1980 Chevrolet K20 Suburban Custom Deluxe
1981 Chevrolet K20 Suburban Deluxe
1980 - 1986 Chevrolet K20 Suburban Scottsdale, Silverado
1994 - 1995 Chevrolet K2500 Base, WT
1988 - 1995 Chevrolet K2500 Cheyenne, Silverado
1988 - 1992 Chevrolet K2500 Scottsdale
1992 - 1995 Chevrolet K2500 Suburban Base
1995 Chevrolet K2500 Suburban LT, LS
1992 - 1994 Chevrolet K2500 Suburban Silverado
1980 - 1981 Chevrolet K30 Cheyenne
1981 - 1986 Chevrolet K30 Custom
1980 Chevrolet K30 Custom Deluxe
1981 Chevrolet K30 Deluxe
1980 - 1986 Chevrolet K30 Silverado, Scottsdale
1994 - 1995 Chevrolet K3500 Base
1988 - 1992 Chevrolet K3500 Scottsdale
1988 - 1995 Chevrolet K3500 Silverado, Cheyenne
1981 - 1986 Chevrolet K5 Blazer Custom
1980 Chevrolet K5 Blazer Custom Deluxe, Cheyenne
1981 Chevrolet K5 Blazer Deluxe
1984 Chevrolet K5 Blazer Scottsdale
1980 - 1986 Chevrolet K5 Blazer Silverado
1980 - 1981 Chevrolet Malibu Base, Classic Landau
1980 - 1983 Chevrolet Malibu Classic
1980 Chevrolet Malibu Estate, Sport, Classic Sport, Classic Estate
1981 - 1988 Chevrolet Monte Carlo Base
1983 Chevrolet Monte Carlo CL
1980 - 1981 Chevrolet Monte Carlo Landau
1986 - 1988 Chevrolet Monte Carlo LS
1980 Chevrolet Monte Carlo Sport
1983 - 1988 Chevrolet Monte Carlo SS
1980 - 1989 Chevrolet P20 Base, Step-Van
1980 - 1996 Chevrolet P30 Base
1980 - 1990 Chevrolet P30 Step-Van
1987 Chevrolet R10 Scottsdale, Silverado, Custom Deluxe
1987 Chevrolet R10 Suburban Custom Deluxe
1987 - 1988 Chevrolet R10 Suburban Silverado, Scottsdale
1989 - 1991 Chevrolet R1500 Suburban Scottsdale, Silverado
1988 Chevrolet R20 Cheyenne
1987 - 1988 Chevrolet R20 Scottsdale, Custom Deluxe, Silverado
1987 Chevrolet R20 Suburban Custom Deluxe
1987 - 1988 Chevrolet R20 Suburban Scottsdale, Silverado
1989 Chevrolet R2500 Silverado, Cheyenne, Scottsdale
1989 - 1991 Chevrolet R2500 Suburban Scottsdale, Silverado
1988 Chevrolet R30 Cheyenne
1987 - 1988 Chevrolet R30 Custom Deluxe, Silverado, Scottsdale
1989 - 1990 Chevrolet R3500 Scottsdale
1989 - 1991 Chevrolet R3500 Silverado, Cheyenne
1995 Chevrolet Tahoe LS, Base, LT
1987 Chevrolet V10 Silverado, Scottsdale, Custom Deluxe
1987 Chevrolet V10 Suburban Custom Deluxe
1987 - 1988 Chevrolet V10 Suburban Scottsdale, Silverado
1989 - 1991 Chevrolet V1500 Suburban Scottsdale, Silverado
1987 Chevrolet V20 Scottsdale, Silverado, Custom Deluxe
1987 Chevrolet V20 Suburban Custom Deluxe
1987 - 1988 Chevrolet V20 Suburban Scottsdale, Silverado
1989 - 1991 Chevrolet V2500 Suburban Silverado, Scottsdale
1988 Chevrolet V30 Cheyenne
1987 - 1988 Chevrolet V30 Silverado, Custom Deluxe, Scottsdale
1989 - 1991 Chevrolet V3500 Cheyenne, Silverado
1989 - 1990 Chevrolet V3500 Scottsdale
1993 Excalibur Limited Base
1985 Excalibur Phaeton Anniversary
1980 - 1989 Excalibur Phaeton Base
1980 GMC C1500 Heavy Half
1980 - 1986 GMC C1500 Sierra Classic, High Sierra, Base
1988 - 1995 GMC C1500 Sierra SLE
1994 - 1995 GMC C1500 Sierra SLT, Sierra Special, Sierra SL
1988 - 1993 GMC C1500 Sierra SLX, Sierra
1980 - 1982 GMC C1500 Street Coupe, Sierra Grande
1980 - 1995 GMC C1500 Suburban Base
1980 - 1986 GMC C1500 Suburban High Sierra, Sierra Classic
1980 - 1982 GMC C1500 Suburban Sierra Grande
1992 - 1995 GMC C1500 Suburban SLE
1995 GMC C1500 Suburban SLT
1980 - 1986 GMC C2500 Sierra Classic, High Sierra, Base
1980 - 1982 GMC C2500 Sierra Grande
1988 - 1995 GMC C2500 Sierra SLE
1994 - 1995 GMC C2500 Sierra SLT, Sierra SL
1988 - 1993 GMC C2500 Sierra, Sierra SLX
1980 - 1995 GMC C2500 Suburban Base
1980 - 1986 GMC C2500 Suburban High Sierra, Sierra Classic
1980 - 1982 GMC C2500 Suburban Sierra Grande
1992 - 1995 GMC C2500 Suburban SLE
1995 GMC C2500 Suburban SLT
1980 - 1986 GMC C3500 Base, Sierra Classic, High Sierra
1980 - 1982 GMC C3500 Sierra Grande
1988 - 1995 GMC C3500 Sierra SLE
1994 - 1995 GMC C3500 Sierra SLT, Sierra SL
1988 - 1993 GMC C3500 Sierra, Sierra SLX
1981 - 1986 GMC Caballero Amarillo
1980 - 1987 GMC Caballero Diablo, Base
1980 GMC Caballero Laredo
1981 GMC Caballero Royal Knight, Conquista
1983 - 1984 GMC G1500 Rally Custom
1980 - 1995 GMC G1500 Vandura, Rally, Rally STX
1983 - 1984 GMC G2500 Rally Custom
1980 - 1995 GMC G2500 Vandura, Rally STX, Rally
1980 - 1996 GMC G3500 Rally Camper Special, Vandura, Rally, Magnavan, Rally STX, Vandura Special
1981 - 1988 GMC G3500 Rally Custom
1980 - 1991 GMC Jimmy Base
1980 - 1985 GMC Jimmy High Sierra
1980 - 1990 GMC Jimmy Sierra Classic
1980 - 1982 GMC Jimmy Sierra Grande, Street Coupe
1986 GMC Jimmy Silverado
1980 - 1986 GMC K1500 High Sierra, Sierra Classic, Base
1980 - 1982 GMC K1500 Sierra Grande
1988 - 1995 GMC K1500 Sierra SLE
1995 GMC K1500 Sierra SLS
1994 - 1995 GMC K1500 Sierra SLT, Sierra SL, Sierra Special
1993 GMC K1500 Sierra Sport
1988 - 1993 GMC K1500 Sierra, Sierra SLX
1980 - 1995 GMC K1500 Suburban Base
1980 - 1986 GMC K1500 Suburban High Sierra, Sierra Classic
1980 - 1982 GMC K1500 Suburban Sierra Grande
1992 - 1995 GMC K1500 Suburban SLE
1995 GMC K1500 Suburban SLT
1980 - 1986 GMC K2500 High Sierra, Sierra Classic, Base
1980 - 1982 GMC K2500 Sierra Grande
1994 - 1995 GMC K2500 Sierra SL, Sierra SLT
1988 - 1995 GMC K2500 Sierra SLE
1988 - 1993 GMC K2500 Sierra SLX, Sierra
1980 - 1995 GMC K2500 Suburban Base
1980 - 1986 GMC K2500 Suburban High Sierra, Sierra Classic
1980 - 1982 GMC K2500 Suburban Sierra Grande
1992 - 1995 GMC K2500 Suburban SLE
1995 GMC K2500 Suburban SLT
1980 - 1986 GMC K3500 High Sierra, Sierra Classic, Base
1980 - 1982 GMC K3500 Sierra Grande
1994 - 1995 GMC K3500 Sierra SL, Sierra SLT
1988 - 1995 GMC K3500 Sierra SLE
1988 - 1993 GMC K3500 Sierra, Sierra SLX
1980 - 1989 GMC P2500 Value Van, Base
1980 - 1996 GMC P3500 Base
1980 - 1990 GMC P3500 Value Van
1987 GMC R1500 Base, Sierra Classic, High Sierra
1987 - 1991 GMC R1500 Suburban Base
1987 GMC R1500 Suburban High Sierra
1987 - 1989 GMC R1500 Suburban Sierra Classic
1990 GMC R1500 Suburban SLE
1987 - 1989 GMC R2500 Sierra Classic, High Sierra, Base
1987 - 1991 GMC R2500 Suburban Base
1987 GMC R2500 Suburban High Sierra
1987 - 1989 GMC R2500 Suburban Sierra Classic
1990 GMC R2500 Suburban SLE
1987 - 1991 GMC R3500 Base
1987 - 1989 GMC R3500 High Sierra, Sierra Classic
1990 - 1991 GMC R3500 SLE
1987 GMC V1500 Base, Sierra Classic, High Sierra
1987 - 1991 GMC V1500 Suburban Base
1987 GMC V1500 Suburban High Sierra
1987 - 1989 GMC V1500 Suburban Sierra Classic
1990 GMC V1500 Suburban SLE
1987 GMC V2500 Sierra Classic, High Sierra, Base
1987 - 1991 GMC V2500 Suburban Base
1987 GMC V2500 Suburban High Sierra
1987 - 1989 GMC V2500 Suburban Sierra Classic
1990 GMC V2500 Suburban SLE
1987 - 1991 GMC V3500 Base
1987 - 1989 GMC V3500 High Sierra, Sierra Classic
1990 - 1991 GMC V3500 SLE
1992 - 1995 GMC Yukon Base, SLE
1993 GMC Yukon GT
1995 GMC Yukon SLT
1992 - 1994 GMC Yukon Sport
1991 - 1992 Oldsmobile Custom Cruiser Base
1980 Oldsmobile Cutlass LS, Base, Brougham
1980 Oldsmobile Cutlass Calais Base
1980 - 1982 Oldsmobile Cutlass Cruiser Base
1980 Oldsmobile Cutlass Cruiser Brougham
1980 Oldsmobile Cutlass Salon Base, Brougham
1980 Oldsmobile Cutlass Supreme Base, Brougham
1983 - 1986 Pontiac Bonneville Base, Brougham
1984 - 1986 Pontiac Bonneville LE
1980 - 2002 Pontiac Firebird Base, Trans Am, Formula
1980 - 1981 Pontiac Firebird Esprit
1982 - 1986 Pontiac Firebird S/E
1994 Pontiac Firebird Trans Am GT
1989 - 1992 Pontiac Firebird Trans Am GTA
1989 Pontiac Firebird Trans Am GTA SE
1980 Pontiac Grand Am Base
1980 Pontiac Grand LeMans Safari, LE, Base
1980 - 1987 Pontiac Grand Prix Base
1983 - 1987 Pontiac Grand Prix Brougham
1984 - 1987 Pontiac Grand Prix LE
1980 - 1983 Pontiac Grand Prix LJ
1980 Pontiac Grand Prix SJ
1980 Pontiac LeMans Safari, Base
1983 - 1986 Pontiac Parisienne Brougham, Base
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4.4 ★★★★★
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Michael Thompson
Omaha, US
★★★★★ 5
transformative
Format: Hardcover
In what presents itself as a sequel to his previous HarperOne Publications ( and ), 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.
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Reviewed in the United States on March 23, 2010
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Verified Purchase
C.C.I.Fenn
New York, US
★★★★★ 5
Between Legalism and Lawlessness: A Foundation for Understanding Virtue and Holiness
Format: Paperback, Format: Paperback
What happens after you believe? Since the beginning, there have been two, great, warring factions within Christendom seeking to answer that question. One demands obedience to a list of rules: legalism. The other claims that grace makes all rule-following null and void: lawlessness. And then there is a middle road: the via media. This isn't the easiest path to take. It's effortless to simply run off into the ditch of legalism or lawlessness. It would be easier for me to hand out a list of rules when someone comes to faith in Christ: "Do pray, do read your Bibles, do come to church when the doors are open. Don't drink, don't smoke, don't chew. And don't date folks who do. Follow these rules and you'll be A-Okay!" Or, it would be just as easy to tell those who come to faith: "You're saved and nothing will change that. Even if you completely quit believing in God or become a mass murderer - don't worry. It's all under the blood." It's easier to maintain the extremes. That's why they're so popular. Unfortunately, neither of the extremes are true - or biblical. So what is? N.T. Wright paints a picture of the middle way between legalism and lawlessness in his book, After You Believe: Why Christian Character Matters. Wright notes the two extremes we've already mentioned and he's upfront throughout that he points to a middle way. In the very first chapter, he observes that "many Christians have so emphasized the need for conversion...that they have a big gap in their vision of what being a Christian is all about." I couldn't agree more with this sentiment if I tried. Too many Christians - especially in revival traditions - view the ultimate moment of the Christian life as the moment they first bowed their knee to Christ. But this is like watching baseball and getting all excited - shouting until you're hoarse - the first time your team gets a hit. Hitting the ball is great. But if he's out before he gets to first place - or really, if he's out before he gets home - then all of the excitement and joy is vain. The ultimate moment of the Christian life isn't the first moment we bow our knee. It's the last breath we take, in union with Christ. It's the moment we cross 'home plate'. And yet, for most of us, there's a huge gap between that first bowed knee and that last breath in Christ. What happens in that time? What should be taking place? Legalism says that this time is taken up with keeping all of the right rules (though most legalists can't even agree on which rules are the 'right' rules). Lawlessness says that this time is taken up with waiting for heaven and, perhaps, telling others about God's great grace. But is that it? Are those our only tasks on this earth between conversion and death? God didn't create us merely to follow rules. Neither did he make us to simply enjoy his gifts. When God formed Adam, he gave him a job. "Be fruitful and multiply, and fill the earth, and subdue it..." (Genesis 1:28). God created man as a royal-priest. As Wright writes, "God placed Human in the garden to reflect his image into the new world he was making - that is, to be the means, present and visible, whereby his own care of the garden and the animals would become a reality" (pg 75). This royal-priestly role for man is found scattered throughout the scriptures - in both Old and New Testaments. For example, when God delivers Israel from Egyptian bondage, he tells them, "you shall be to Me a kingdom of priests and a holy nation" (Exodus 19:6). Later, Peter picks this verse up and applies it to the Church (1 Peter 2:9). And Revelation tells us the same thing: "He has made us to be a kingdom, priests to His God and Father" (Revelation 1:6). So, to be human means something. It means being created in the image of God, and with a particular task. And ultimately, that's what Christ is redeeming us to. Jesus' didn't die just so we could go to 'heaven'. He died so that we, as human being, could be what God intended. This is why Paul writes, "But we all, with unveiled face, beholding as in a mirror the glory of the Lord, are being transformed into the same image from glory to glory, just as from the Lord, the Spirit. Therefore, since we have this ministry..." (2 Corinthians 4:1). God has restored our capacity to image him rightly. And he has given us a ministry - a service - a task: the role of royal-priest. A quick aside: I probably should have mentioned this sooner but this book is not filled with 284 pages of practical tips on growing in virtue or holiness. Wright penned this book to lay a theological foundation for understanding why we should want to grow in virtue and holiness in the first place. So if you come to it looking for practical advice, you won't get much. The last chapter is the only place in the book that deals heavily with practice. But that doesn't mean this book isn't worth reading. It is. If you closely follow the argument that Wright constructs, your understanding of the why will be deepened. And as the why is deepened, your desire for the what will grow as well. "God's future is arriving in the present, in the person and work of Jesus, and you can practice, right now, the habits of life which will find their goal in that coming future" (page 103). This is the heart of Wright's thesis. And I don't know about you, but it excites me. Jesus has inaugurated the Kingdom. And he's calling all people, everywhere, to enter and live in it today. But how do we become Christ-focused people? Without Christ, we're hopelessly lost in pride and idolatry. And going to an altar - bowing my knee for the first time - doesn't perfect me. Old habits need killing. Unhealthy desires need eliminating. And attitudes that used to be acceptable are not any longer. We need to learn the language and culture of our new nation: the Kingdom of God. If Wright uses the first half of the book to explain what we're called to, he spends the second half of the book discussing how we live into that calling. In these chapters, he examines Paul's understanding of the spiritual-transformation made possible through Jesus' death and resurrection. He sums up many of the ideas here when he compares cultivating the fruit of the Spirit to gardening. "The key is this: the 'fruit of the Spirit' does not grow automatically...Oh, there may well be strong and sudden initial signs that fruit is on the way...But this doesn't mean it's all downhill from there. These are the blossoms: to get the fruit you have to learn to be a gardener. You have to discover how to tend and prune, how to irrigate the fields, how to keep birds and squirrels away. You have to watch for blight and mold, cut away ivy and other parasites that suck the life out of the tree, and make sure the young trunk can stand firm in strong wings. Only then will the fruit appear" (page 195-196). Throughout these latter chapters, he highlights the importance of the three Christian virtues (faith, hope, and love), the fruit of the Spirit, and the necessity of unity within the body. These make up the Kingdom of God's primary language and culture. Our life on this earth - between now and eternity - consists of growing in these things. My own description of the Church as a 'laboratory of love' fits nicely with the way Wright describes the Church in these chapters. We learn Kingdom-culture there. And we practice the things that we will spend an eternity engaged in. Wright also stresses the twin foci of worship and mission. We need to return to these again and again because we tend to move to one extreme or the other. Wright ends the book with a chapter entitled, 'The Virtuous Circle'. Here, he delineates the five activities that he believes will contribute to our growth in Christian virtue and maturity. The five include scripture, stories, examples, community, and practices. This chapter is helpful and provides a needed practical viewpoint. However, the scripture/stories/examples all sort of flowed into one another. Many of the stories he mentions are stories from scripture. Though he does stress the value in other stories as well - including those that have no Christian background. I tend to agree with him here (though I can imagine others wouldn't). I would also include the telling of testimonies in this category though Wright doesn't explicitly mention that. Wright's focus on the community of faith is a necessary prescription for the anti-establishment movement that has swept so many people into thinking they can live as Christians alone. The problem isn't 'church'. The problem is that too many churches aren't acting like churches. Wright makes a valuable statement about what church should be here: "a community that is practicing the arts of being a royal priesthood, a working and worshipping fellowship for whom faith, hope, and love are being learned and exercised in the service of God's kingdom" (page 275). If Christians would all catch a vision like that (and then live into it), people would be clamoring to join in what God is doing. In his section on practices, Wright notes the basic activities of the Christian life: communion, baptism, prayer, giving, and the reading of scripture. Amen and amen. I can't say more on that front. There may have been a few things I disagreed with as I read but they were incidental to the main thrust of After You Believe (for example, replacing 'man' with 'human' in many scripture references; nothing wrong with it, it just sounds weird). A month or so ago, I finished reading Matthew Bates's Salvation by Allegiance Alone. After You Believe is a great follow-up to that book since many of the threads there weave throughout Wright's book as well. As is usual, I love Wright here. He's a gentle guide who takes your hand and walks you through the scriptures, one thought at a time. Like a pyramid-builder, Wright lays down one idea after another, until he finishes his task. And once finished, the reader comes away with more than just a few tips and tricks for greater spirituality. He comes away with why spirituality is worth pursing in the first place. God calls us to so much more than mere rule-keeping or basking. He calls us to live in eternity today. The question for us is, will we answer the call?
WAS THIS REVIEW HELPFUL?YesReportShare
Reviewed in the United States on May 19, 2017
E
Verified Purchase
Englewood Review of Books
Birmingham, US
★★★★★ 4
"Being Transformed In the Direction of a World Without Death"
Format: Hardcover
[ This review originally appeared in THE ENGLEWOOD REVIEW OF BOOKS - Vol 3, #12 - 02 April 2010 ] N.T. Wright's newest book, After You Believe: Why Christian Character Matters, follows in the footsteps of two of his other recent books 2006's Simply Christian -- which makes a case for Christianity in a fashion not unlike that of C.S. Lewis's classic Mere Christianity -- and 2008's Surprised by Hope -- which explores in depth resurrection and the biblical concept of heaven. Wright describes the trajectory of the three book in this new volume's preface: "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. The better we understand that goal, the better we shall understand the path toward it" (ix). All three of these books are excellent, but this newest volume is most relevant to the sort of holistic Christian faith that we regularly advocate for here in the pages of The Englewood Review. Wright's case for the significance of Christian character is based on the philosophical concept of virtue, which he traces back to the Greek philosopher Aristotle, although he emphasizes that for the Church, the Aristotelian concept of virtue must be reinterpreted through the lenses of Scripture and the tradition of the Church. His locating the focus of Christian ethics -- for that in a nutshell is what After You Believe is about -- in virtue is much endebted to the work of Roman Catholic philosopher Alasdair Macintyre and noted theologian Stanley Hauerwas, whose work relies heavily upon that of Macintyre. However, although Wright does believe that the church is essential to the redemptive work of God in the world, After You Believe seems to evade the strongly communitarian themes that drive the work of Hauerwas and Macintyre. For instance, for the first half of the book, Wright addresses virtue in almost completely individualistic terms and only in the second half of the book does he begin to explore the role of the Church in the development of virtue. Finally, in the last chapter he gets around to making the crucial point that "[O]ne of the primary locations where, and means by which, any of us learns the habits of the Christian heart and life is what we loosely call the church" (272), noting that this is not a book on ecclesiology. Although Wright is a bit reticent on the role of the Church in the development of virtue, we should be clear that he is also not a thoroughgoing individualist. For instance, he drives home the point early in the book that: Christian virtue isn't about you -- your happiness, your fulfillment, your self-realization. It's about God and God's kingdom, and your discovery of a genuine human experience by the paradoxical route -- the route God himself took in Jesus Christ! -- of giving yourself away , of generous love which refuses to take center stage (70). Despite his overall minimization of the Church's role in the development of virtue, After You Believe is an excellent book and makes a strong case for virtue as the demonstration of the Holy Spirit's "transformation of character" in us. The road to virtue travels, Wright observes between the all-too-well-known polarities of a black-and-white legalism in which rules are either kept or not kept and in which the transformation of character is incomprehensible and an individualistic obsession with a sort of authenticity in which "any attempt to force yourself to keep particular moral rules and standards which seem alien to you is a denial both of God's free acceptance of you and of your own authentic existence" (30). As alluded to in Wright's summarization of the aim of this book stated at the beginning of this review, having a keen sense of the telos, or end toward which God is guiding creation, is essential to understanding our mission as God's people in the present. The scriptural story teaches us that the end of creation is the reconciliation of all things in creation and that this reconciliation has already been secured in the death and resurrection of Jesus and now is being worked out "through human beings for the whole world." With this story firmed planted in our hearts and minds Wright argues, we begin to get a sense of how our lives should be arranged now in order to set us on a course toward these ends. Wright's work here thus could be understood as an introduction to Christian ethics for the missional people of God. Fundamental to Wright's concept of ethics is the notion that the Church is called to be priests and rulers, "a royal priesthood" as Peter described it in his first epistle. Ultimately, humanity will reign with God over all creation; however, as we seek to discern our calling in this direction it is crucial for us to realize that the way in which we will rule creation is not the authoritarian and oppressive manner in which rulership is typically understood. Wright observes: If you want to see what it looks like for God's renewed people in Christ to be "royal" ... don't look at the fourth and fifth centuries , when Roman emperors first became Christians. ... Look, instead at what the church was doing in the first two or three centuries, while being persecuted and harried by the authorities -- and announcing to the world that Jesus, the crucified and risen Messiah of Israel, was its rightful Lord. That is what it means to be "rulers" in the sense we're discussing here: to be agents of that King's reign, the reign of the Prince of Peace, the one through whom tyranny itself... was overthrown with the destruction of its most vital weapon -- namely, death -- and the one through whom therefore was brought to birth a new world in which order and freedom at last meet (225-226). Central to Wright's account of virtue is the scriptural reality that transformation of our character comes within the context of the renewing of our minds in worship. His case for the significance of worship here is reminiscent of Jamie Smith's recent -- and excellent -- book on worship and transformation, Desiring the Kingdom (see our review here). Wright surveys the New Testament witness, making a case that by actively participating in the worship of the church, our minds are renewed, which over time leads to the transformation of our whole character. The primary virtues that are nurtured in us as we are transformed in this way, Wright argues, are the familiar triad of I Corinthians 13: faith, hope and love. Furthermore, we see signs of the development of these virtues in us by the familiar "Fruits of the Spirit" that Paul names in Galatians 5. Additionally, God's transforming work in the midst of the church community nurtures the corporate virtue of unity. Although Wright is certainly correct to name unity as a virtue that God is cultivating in the church, his distinctions between individual and corporate virtues seems a bit artificial, a result no doubt of his minimalization of the Church in his account of virtue. The book's final chapter holds one of its finest gems, "the virtuous circle," the following cycle which Wright maintains desrcibes the development of Christian virtue (imagine, if you will, these terms laid out in a circle): scripture >> stories >> examples >> community >> practice >> scripture Most of these terms are familiar to us, with the possible exception of "examples." By examples, Wright is referring to a specific sort of story of virtue manifested in people that we deem worthy of imitation. However, he is quick to add that these sort of examples are more than "mere imitation," but rather inspirations that through the leading of the Holy Spirit, "can be a means toward something quite new" (270). It would be exciting to see churches reflecting on this cycle of virtue and maybe even beginning to form their lives together more intentionally in this direction. After You Believe is perfect reading for the season of Easter in the Church. As we remember the resurrection of our Lord and Saviour Jesus Christ, Wright's fine theological reflections here shed much light on what it means for us to be a people being transformed in the direction of a world without death. May we be encouraged by Wright's work and may the virtue of Christ our resurrected Lord be continually nurtured in our midst.
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Reviewed in the United States on April 10, 2010
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Jonathan Pedrone
Belleville, US
★★★★★ 5
What is the chief goal of man?
Format: Hardcover
What is the chief goal of man? This is the question that prolific scholar N.T. Wright addresses in After You Believe. According to Wright, the goal of human existence is to "become genuine human beings, reflecting the God in whose image we're made, and doing so in worship on the one hand and in mission, in its full and large sense, on the other; and that we do this not least by following Jesus." [Page 26] After You Believe is the conclusion to the trilogy of Simply Christian and Surprised By Hope. In the preceding works Wright expounded on the subjects of why Christianity made sense, and subsequently on proper Christian hope for the future and afterlife. After You Believe represents the culmination of that series, dealing directly with the issue of putting into proper praxis orthodox Christian faith. For Wright, the goal is virtue, which comes through a transformation of character. This transformation must be understood in terms of proper understanding of the eschatological nature of the promise and work of God. Through Jesus God has enacted a worldwide redemption plan, which transcends the simplistic, and dualistic understanding of salvation as merely heaven when you die. Wright persistently draws the readers' attention back to the idea that the work of God is transforming the entire cosmos. This transformation does not lie in the distant future, but rather is has been inaugurated in the life and death of Jesus. Christians long for the day of glorification, when we shall be released from our bondage to sin and decay, however, it is important to recognize that the transformation process from depravity to glorification has already been enacted. This is the eschatological dimension of Wright's work. The Christian life is meant to be lived in anticipation of this future event, and evidence of that event is to be manifested in the here and now. Wright contrasts the Aristotelian goal of virtue, with the Christian goal of virtue. One is accomplished in a Pelagian sort of manner, and leads to active service in ones polis, while the other results in the manifestation of Christian virtues in the life of the Christian results in being formed to more closely reflect the image of God. The transformation of character, which leads to virtue, is not an instantaneous experience. Rather, it is the long drawn out process of making many small, important decisions about reflecting the image of God which leads those engaged with this process to make the right decision when faced with a crisis. We are called to be rulers and priests. Wright surveys the vast, but often times overlooked Biblical passages that speak of the human race one-day ruling with Christ. Our calling is one of great privilege and responsibility, to be rulers and priests is a high calling, and one that we should be working out in the present in anticipation of that future vocation. One of the most brilliant chapters of the book is the section on 1 Corinthians 13. Because of familiarity some passages require a fresh reading with new eyes. We have so often heard the passage read and expounded upon, that we miss the intensity of what love really is. For Wright, love is the chief of all the virtues. Love is not something that can be gained overnight, or that can be exercised without much learning. To obtain the true virtue of love is to partake in the long arduous process of transformation of the mind. In this book Wright characteristically exegetes Biblical passages, his style is both readable and challenging. Fans of his work will enjoy his characteristic interpretation of the Scriptures. However, what sets this work apart from his voluminous other works is the tying of that exegesis to attainment of virtue, and right Christian action. In this book Wright closes out the circle of his trilogy by taking proper orthodox Christian belief and hope and connecting it with proper Christian praxis.
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Reviewed in the United States on March 31, 2010
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Randy Olds
Birmingham, US
★★★★★ 5
My Favorite N.T. Wright To Date
Format: Hardcover
In this third book of N.T. Wright's popular series that began with Simply Christian and was followed up by Surprised by Hope he continues with the theme that he believes was basic in Early Christianity. The theme of the creator God, through a process that was inaugurated by the Incarnation, crucifixion and subsequent resurrection of Jesus Christ, to restore Creation and bring Heaven and Earth together. As followers of Christ, Christians are to play a key part in this renewed Creation. I've read a number of Wright's books, and I must say that I found this latest publication to be the best that I've read to date. After You Believe is not nearly as heavy on theology as it is on practical reasons why living a life of Christian virtue matters. Wright illustrates why virtuous living matters not just for the life to come when Christ's followers will co-reign as Rulers and Priests, but it also matters in the here and now as we ready ourselves for the glorious future that God has in store for us. Wright lays the groundwork with the question "what am I here for?" He looks at two common contrasting views about virtue within Christianity. The first view is that of the person who feels that they must be "authentic" and therefore they disregard attempts at virtue for fear of being hypocritical and phony. On the flip side of the coin are those that are constrained by all of the "rules and regulations" that they find in scripture and are hopelessly chasing their tails trying to be "good enough for God." Wright considers both views to be anachronistic and spurious. Wright holds that our goal is to be "truly human" in the way that God originally intended for us to be. Living out a life as a complete human means living a Spirit led life in which all of the fruits of the Spirit are exhibited and the three main Christian virtues of Faith, Hope and Love begin to flow naturally. But Bishop Wright warns that it is not an automatic thing that happens after one accepts Jesus as Lord and joins in the body of Christ. This is a common fallacy that many in Western Protestantism fall for. Using examples like that of Captain Sullenberger, who made the miraculous landing on the Hudson River on flight 1549, Wright illustrates that building genuine Christian character is a process that takes many years of making thousands of tiny `correct decisions', so that when a serious test of Christian character arises, the response is "automatic." Toward the center of the book, Wright spends a good deal of time doing what he does best, exegeting the Pauline corpus to explain the "how and why" of developing Christian character. He discusses the coming Kingdom and how we should begin preparing for the Kingdom by the "renewing of the mind." He then moves on to 1 Corinthians 13 and provides one of the best expositions of the "love chapter" that I've read to date. He sums it up toward the end of the book by giving fairly clear (for N.T. Wright) instructions on how to carry the whole thing out. He uses a "grace" circle that incorporates scripture, stories, examples, community and practice. Again, he reiterates how Christian character doesn't "just happen" but is rather a lifelong process that one must work toward every day. Throughout the book I was reminded of the earnestness of John Wesley and the warmth of C.S. Lewis. Of all of Wright's books that I've read to date, I found this one to be the most practical and helpful. I've come away from some of Wright's books feeling a lot more educated, but a little puzzled on how to apply what I had read to my personal Christian walk. With After You Believe however, I found much that I felt that I could take away to help me become a more mature Christian. I would encourage this book to everyone, and especially to those who might be asking the question "what do I do now that I've become a Christian?"
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Reviewed in the United States on May 17, 2010

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