THE VIRTUE OF READINESS JONATHAN ADAMS A common sentiment among Western Christians today is that following Jesus increasingly marks you as an outsider. In many respects, this is true. For example, the modern consensus about the human self and sexuality is a far cry from the biblical vision of humanity made in God’s image and for his purposes. And whereas we might appeal to the liberal ideal of tolerance for our now marginal views, we find that nothing less than a full, perfect and sufficient affirmation of the modern person’s right to autonomy will do. Yet even Christians, for all our clearly-defined ethics, are not immune from the pull of this permissiveness towards sex, alcohol, social media, and consumer culture more broadly. Faithfulness is indeed difficult to practise. Orthodox writer Rod Dreher has recently suggested the West is living in a pre-totalitarian moment, yet one more Huxley than Orwell. Regular Christian commitments, he maintains, will take on a character similar to dissidence within the former Soviet Union. Except, in our society, we’re not being crushed by Big Brother, but manipulated by a culture in which the ‘liberated’ self and its desires reign supreme. However accurate his assessment, Dreher insists that Christians focus on a practical response, and this emphasis is salutary. Because, without dismissing the necessity of understanding our culture, merely knowing the signs of the times is insufficient to steel ourselves for faithful discipleship. Moreover, intellectualising the challenges without subsequent action likely contributes to what has been dubbed the ‘Christian Persecution Complex’. This is the misguided sense that persecution is in fact rife in the West and which often stimulates an undue appetite for culture war. How then do we respond prudently, neither overplaying nor diminishing the actual challenge? By cultivating the
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virtue of readiness, I would suggest. By virtue, I mean a moral ideal, habitually exercised, so as to develop us spiritually. You might think this sounds suspicious. Doesn’t the concept of virtue bring us back to an agonising, medieval works-righteousness? Not at all, if virtue is properly understood. We have been justified only by faith—but faith, as the Reformers insisted, is never alone. The Spirit is eager to see redeemed sinners grow into Christ-likeness, which is why Peter exhorts believers to supplement their faith with various moral excellencies, that they may live fruitful lives for Jesus (2 Pet 1:5-8). In light of Scripture’s witness, virtue is a midwife of good works and godly living, not a stumbling block to receiving the gospel. But what about readiness? This is partly an allusion to a verse from Peter’s first epistle: “in your hearts honour Christ the Lord as holy, always being prepared to make a defence to anyone who asks you for a reason for the hope that is in you.” (1 Pet 3:15). Jesus told his disciples that trouble would come their way—a clear prompt for them to prepare. And we too must prepare so that, when opposition comes, in whatever form or intensity, we would honour Jesus and give sound expression to our eternal hope in him. In practice, what the virtue of readiness looks like can be gleaned from a certain incident in the life of the early Church. On 17 July, AD 180, a dozen North African Christians in Scillium, within modern-day Tunisia, were martyred for their faith by local authorities. Remarkably, a transcript of trial proceedings has been preserved. This small window into the faith-lives of these Scillitan martyrs illustrates what the virtue of readiness looks like. Three characteristics are especially borne out. Firstly, their theological maturity, particularly regarding the doctrine of civil authority. One martyr said he lived a life of civil integrity precisely because he acknowledges “my Lord, the King of kings and Ruler of all peoples.” Yet these martyrs knew well that loyalty to Caesar ended where worship of God was concerned:
