In Praise of Virtue: An Exploration of the Biblical Virtues in a Christian Context

In Praise of Virtue: An Exploration of the Biblical Virtues in a Christian Context. By Benjamin W. Farley. Grand Rapids: Eerdmans, 1995, x + 181 pp., $13.00 paper.

This book is designed to offer the reader an introduction to virtue ethics found in the Bible. Farley presents his survey of the Biblical data against the backdrop of discussions, both ancient and modern, about virtues in philosophical ethics and the concerns of feminism.

The author's thesis is that an investigation of Bible reveals that, from a Christian standpoint, these virtues are ultimately grounded in the redemptive initiatives of God, which is manifest from the very beginning by the creation of human beings in the divine image; they are the dispositions and activities of a life lived in accordance with the love of God and the love of the neighbor. He opens with a chapter that presents summaries of the contributions of several important thinkers of the Western tradition, in whose reflections the virtues play a significant role (Aristotle, Aquinas, Nietzsche and Hauerwas). What follows are four chapters (two on the OT and two on the NT) on what he considers to be the relevant Biblical materials. The closing chapter summarizes the content and relevancy of the theological virtues and suggests that a commitment to common human virtues would allow for interreligious cooperation within our pluralistic world.

For those unacquainted with contemporary virtue ethics theory and its long historical trajectory, Farley's book can serve as a helpful primer. His handling of both testaments can also alert the reader to read the text for insights into the kind of character and life that reflects belief in God. I must confess, however, that I was disappointed in the book, because I had hoped that it would deliver more. I will limit my observations to two.

First, in regards to the Biblical discussion, Farley appears to write as a philosopher or professor of religion who has awareness of Biblical studies of only a certain sort. His lack of familiarity with recent work in the relevant fields makes his book less than satisfying. For example, in the OT chapters he obviously holds to classical critical theories and utilizes its terminology (e.g. "saga" and "epic" for Genesis narratives) and assumes its findings (such as J, P, Second Isaiah). But the sources that he quotes are all dated (such as Eichrodt, Weiser and Mowinckel), and he does not appear to know of more recent work that would call into question some of those theories. In addition, he mentions them only in passing, but without pointing out how such critical approaches actually aid his reading of the text for virtues. What does it matter that the Priestly account says that male and female are created in the image of God, or that it is the Yahwist who declares that humans are interdependent beings? In contrast, studies written by competent Biblical scholars who are also versed in ethics are claiming that in virtue ethics one should focus on canon and narrative: For the ordinary Christian it is the received Scripture in its final form that will be the orientation for the virtues. These authors, because of their careful readings of the text, offer more nuanced and informative insights into the Bible and the virtues embodied and encouraged there.

If my first criticism underscores Biblical shortcomings, my second senses theological inadequacies. While an attentiveness to feminist concerns is timely and necessary, it is frustrating to see how far Farley will go to avoid any reference to God that might be gender related (i.e. "he"). Thus what the reader encounters is "God," "Creator-God" and "the Eternal." The last name mentioned sounds more like philosophical than Biblical nomenclature, even though the claim is that the book highlights the Bible. The last section of the final chapter (pp. 173-177), which postulates that virtue ethics can facilitate interreligious appreciation, also touches on a crucial contemporary concern, but once more the reader is left wondering if the author has adequately dealt with issues of uniqueness and difference.

In sum, In Praise of Virtue might serve the uninitiated as an initial foray into Biblical virtue ethics. Other authors, however, must guide those who might be more wellversed into a more serious study of the Scriptures and their interface with this school of ethics.

M. Daniel Carroll R.

Denver Seminary, Denver, CO

Copyright Evangelical Theological Society Jun 1999
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