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portulacaria afra temperature Buy Elephant's Food Phoenix, AZ | Portulacaria afraThe Best Drought Tolerant Privacy Shrub for Phoenix & Scottsdale Elephant's Food (Portulacaria afra) is Phoenix's #1 choice for a fast growing, ultra low water privacy shrub that delivers lush, year round structure with virtually no maintenance. This South African native reaches 815 feet tall with dense, succulent foliage on eye catching reddish brown stems creating a thick, living wall that thrives in the most punishing Arizona heat. Whether you're

The Best Drought-Tolerant Privacy Shrub for Phoenix & Scottsdale

Elephant's Food (Portulacaria afra) is Phoenix's #1 choice for a fast-growing, ultra-low-water privacy shrub that delivers lush, year-round structure with virtually no maintenance. This South African native reaches 8–15 feet tall with dense, succulent foliage on eye-catching reddish-brown stems — creating a thick, living wall that thrives in the most punishing Arizona heat. Whether you're building a privacy screen in Scottsdale, a poolside backdrop in Chandler, or a sculptural accent in Mesa or Gilbert — Elephant's Food delivers outstanding results on minimal water and care.

Elephant's Food Plant Details

Attribute Detail
Scientific Name Portulacaria afra
Common Names Elephant's Food, Elephant Bush, Spekboom, Porkbush
Mature Height 8–15 feet
Mature Width 8–15 feet
Growth Rate Fast — 1–2 feet per year in Phoenix conditions
Sun Full sun to partial shade. Thrives with reflected heat from walls and hardscape.
Water Very low once established. One of Arizona's most drought-tolerant shrubs.
USDA Zones 9–11 (Phoenix is Zone 9b–10a)
Soil Well-draining. Highly adaptable to Arizona caliche soils.
Foliage Evergreen — small, round succulent leaves; reddish-brown stems year-round
Bloom Color Pink (small star-shaped flowers in spring)
Native Region South Africa (proven performer in desert climates worldwide)

Elephant's Food Uses in Phoenix Landscapes

Privacy Hedge and Screening

Elephant's Food is one of the fastest ways to build a dense privacy screen in the Phoenix Valley. With its thick, succulent foliage and upright growth habit, it forms an impenetrable green wall that blocks sightlines from neighboring homes, streets, and pools. Plant 4–5 feet apart for a fast hedge, or 6–8 feet apart for a looser screen. Density guide: 20 ft fence — 5 plants / 40 ft fence — 10 plants. Pair with Texas Sage or Desert Spoon for a layered desert look that's both beautiful and functional.

Poolside Planting

Elephant's Food is one of the best plants for pool-adjacent landscaping in Scottsdale, Phoenix, and Tempe. Its succulent leaves don't drop in ways that clog filters, it handles reflected heat and water splashing without complaint, and its root system is non-invasive. The reddish stems and green foliage create a lush, tropical look that makes pool areas feel like resort-style retreats. It pairs beautifully with Ruellia or Bird of Paradise for a bold, colorful poolside planting.

Sculptural Accent and Modern Desert Design

Few plants offer the sculptural quality of a mature Elephant's Food. The twisted reddish branches and dense round leaves create striking architectural interest whether planted as a single specimen, used as a backdrop, or trained into a multi-trunk tree form. In modern desert landscapes across Chandler, Peoria, and Glendale, Elephant's Food is increasingly used as a high-impact focal point surrounded by decomposed granite or black gravel. For a bolder statement, pair it with a giant agave or sculptural cactus.

Wildlife-Friendly and Eco-Landscape

Elephant's Food is a proven wildlife magnet in Phoenix yards. Hummingbirds, native bees, and butterflies flock to the small pink spring flowers, and birds use the dense canopy for nesting and shelter. It's also one of the most carbon-sequestering plants on the planet — Spekboom forests in South Africa are celebrated for their ability to capture CO₂ at rates rivaling forests. If you're building a pollinator garden in Gilbert or Mesa, Elephant's Food belongs on your list.

Best Time to Plant Elephant's Food in Phoenix

Fall (October–November) is the ideal planting window. Warm soil temperatures encourage rapid root development, while cooler air temperatures reduce transplant stress. A fall-planted Elephant's Food gets 6–8 months of root establishment before its first Phoenix summer, setting it up to thrive for decades. Spring (February–April) is the second-best window. Avoid summer planting if possible — if you must plant in summer, provide afternoon shade for the first few weeks and water more frequently until the plant is established.

How to Plant Elephant's Food

  1. Dig wide, not deep — excavate a hole 2–3 times the width of the root ball and the same depth. Wide holes encourage lateral root spread.
  2. Check for caliche — break through any hardpan caliche layer to ensure water can drain freely. Poor drainage is the #1 killer of Elephant's Food in Arizona.
  3. Backfill with native soil — Portulacaria afra thrives in lean soil. A light 20% organic amendment is fine, but avoid heavy compost or peat.
  4. Spacing — 4–5 feet apart for a dense privacy hedge; 6–8 feet apart for a looser screen; 8–10 feet apart for individual specimens.
  5. Water basin — build a 3–4 inch raised ring of soil around the outer edge of the root zone to direct irrigation water to the roots during establishment.
  6. Mulch — apply 2–3 inches of bark mulch or gravel around the base to retain moisture, regulate soil temperature, and suppress weeds. Keep mulch 2–3 inches away from the trunk.

Watering Elephant's Food in Phoenix

First Year Watering Schedule

Consistent watering during the first year is critical to successful establishment, even for a drought-tolerant plant like Elephant's Food:

  • Weeks 1–2: Water every 1–2 days, deep and slow (20–30 minutes per session)
  • Month 1–2: Reduce to every 3–4 days as roots begin to spread
  • Month 3–6: Every 7–10 days (increase to every 5–7 days during peak summer heat above 110°F)
  • After Year 1: Every 10–14 days in summer; every 3–4 weeks in winter. Established plants handle long dry stretches with ease.

Drip Irrigation

Place drip emitters 18–24 inches from the trunk and use 1–2 GPH emitters per plant. Run for 30–45 minutes per session to ensure deep penetration. Once established, Elephant's Food requires very little supplemental irrigation in Phoenix and can often survive on rainfall alone in non-peak months — one of the most water-efficient large shrubs available in the Valley.

How fast does Elephant's Food grow in Phoenix?
In Phoenix's warm climate and full sun, Elephant's Food typically grows 1–2 feet per year. With regular water during the first two years, some plants can grow even faster, reaching 6–8 feet in just 3–4 years.

Is Elephant's Food truly drought tolerant once established?
Yes — once established (typically after 12–18 months), Portulacaria afra is one of the most drought-tolerant large shrubs available for Phoenix landscapes. Its succulent leaves store water, allowing it to withstand extended dry periods. It may drop some leaves during extreme drought but will rebound quickly once watered.

What's the difference between Elephant's Food and Elephant Bush?
They're the same plant. Portulacaria afra goes by many common names — Elephant's Food, Elephant Bush, Spekboom, and Porkbush are all the same species. At Three Timbers, we also carry a Variegated Elephant's Food with cream and green leaves, which is a slightly slower-growing variety with the same tough characteristics.

Can Elephant's Food handle Phoenix's reflected heat?
Absolutely. Portulacaria afra is native to the harsh, rocky hillsides of South Africa and was built for intense sun and radiant heat. It thrives planted against stucco walls, along south-facing fences, and in areas that would stress most other plants. It's one of the few large shrubs that can handle Phoenix's worst west-facing exposures.

Does Elephant's Food work near pools?
Yes — it's one of the best pool-adjacent plants in the Phoenix area. Its succulent leaves don't create significant litter, its roots are non-invasive, and it handles water splash and humidity without issues. It's a popular choice for creating resort-style poolscapes in Scottsdale and Paradise Valley.

You May Also Like

Variegated Elephant's Food — The same tough, water-wise species in a striking cream-and-green variegated form, perfect for a brighter, more decorative look.

Dwarf Elephant's Food — A compact, slower-growing variety that tops out around 4–5 feet, ideal for borders, containers, and smaller spaces.

Texas Sage — A native desert shrub with silvery foliage and purple blooms that pairs beautifully with Elephant's Food in privacy hedges and mixed borders.

Desert Spoon (Dasylirion) — A bold, architectural accent plant that complements the round, soft foliage of Elephant's Food with dramatic spiky structure.

Ruellia (Mexican Petunia) — A low-growing, prolific bloomer that pairs well at the feet of Elephant's Food hedges for a colorful, layered effect.

How Many Elephant's Food Do I Need?

For a fast privacy screen, space plants 4 to 5 feet on center. For a looser informal screen or where you want each plant to show its sculptural form, use 6 to 8 feet.

Screen run length Dense hedge (4 ft) Loose screen (6 ft)
20 ft 5 plants 4 plants
40 ft 10 plants 7 plants
60 ft 15 plants 10 plants

As a single specimen or multi-trunk feature, give it 8 to 10 feet of clearance so the twisted reddish branches can spread.

Elephant's Food Season-by-Season in Phoenix

  • Spring (Feb–Apr): Strong growth flush and small pink star flowers that draw bees and hummingbirds. Best second planting window after fall.
  • Summer (May–Sep): Peak growth in extreme and reflected heat, even on west-facing walls. Very low water once established. Monsoon humidity poses no problem for these waxy succulent leaves.
  • Fall (Oct–Nov): Prime planting season. Growth continues in the warm soil, giving roots months to establish before winter.
  • Winter (Dec–Jan): Evergreen and steady, but frost-sensitive. Tips and leaves can burn below about 28 to 30°F. In low desert cold snaps, cover young plants or expect cosmetic tip damage that flushes out again in spring.

At a Glance

✔ Evergreen   ✔ Drought-Tolerant   ✔ Heat-Loving (Reflected-Heat Tolerant)   ✔ Pool-Friendly (Low-Litter)   ✔ Pollinator-Friendly   ✔ Hummingbird-Friendly   ✔ Low-Maintenance   ✔ Edible

Plant It With

  • Variegated Elephant's Food: the same tough species in cream and green for a brighter accent in the same bed.
  • Dwarf Elephant's Food: a low, spreading form that layers neatly at the feet of the tall hedge.
  • Texas Sage: silver foliage and purple blooms for color contrast along a privacy screen.
  • Desert Spoon: spiky architectural form that plays off the soft round succulent leaves.

Is Elephant's Food Right for Your Yard?

It thrives in full sun and brutal reflected heat, drains-happy caliche, and needs almost no water once established, making it one of the best fast privacy shrubs in the low desert. The one caveat is frost: it is tender below about 28 to 30°F, so in cold pockets plan to cover young plants on hard frost nights or accept some tip burn that regrows in spring. Not the best fit for a spot that stays wet or poorly drained, since soggy roots will rot a succulent like this.

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Mrs. B.
Grantham, US
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A welcome addition to training in hemodynamics
Format: Paperback
Purchased this book for my husband, the director of the Invasive Cardiovascular Technologist Program at a small college. He has been very pleased with the book, calling it a long-overdue addition to the field. It's very helpful in training technologists and others working in Cardiac Cath Labs to recognize hemodynamic waveforms and do calculations. It offers a lot of practice questions in addition to explanations.
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N. J. Manjarrez
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Clear Concise
Format: Paperback
I like the way that this book is laid out. Rather than long drawn out droning chapters it is split into shorter more specific sections. The graphics are plenty big. The case examples and guided questions are useful in reinforcing the knowledge. A good resource for any new CVT or CVT student.
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Reviewed in the United States on April 13, 2013
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Michael Thompson
Lexington, 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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C.C.I.Fenn
Los Angeles, 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?
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Reviewed in the United States on May 19, 2017
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Englewood Review of Books
Massapequa, 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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