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Liberty Baptist Theological Seminary
Reviving Evangelical Ethics: The Promises and Pitfalls of Classic Models of MoralityA Book Critique
A PaperSubmitted to Dr. Holland
In Partial Fulfillment Of the Requirements for the Course
Christian EthicsTHEO 650
ByJuanita D. Jackson
15 June 2012
THEO650
Reviving Evangelical Ethics: The Promises and Pitfalls of Classic Models of Morality
A Book Critique
Classic Models of Morality
It is a well-established fact that people of God should live by the instruction God has
provided in His Word. Today, many professing Christians lack Christian ethics. They fail to live
by God’s standards and continuously disobey His commands – sometimes unknowingly.
Reuschling, in her book Reviving Evangelical Ethics, discusses secular ethic and its invasion of
Christian ethics; diving into the Christian ethics put forth in the Bible and the need for God’s
people to rediscover them.
Reuschling begins by providing readers with explanation of Christian ethics. There are
many who have no idea of what ethics are, let alone Christian ethics. For this reason Reuschling,
a professor of ethics, takes the time to explain the meaning of it all. Following this explanation,
she embarks on a journey through three classic models of morality.
Unlike Geisler who, in his book Christian Ethics, presented a more detailed look into
several ethical views, Reuschling confines her tour to three ethical areas; duty, utility, and virtue.
Her audience is given a brief look into the views of Immanuel Kant, John Mill, and Aristotle.
While the information provided may not be as exhaustive as that presented by Geisler, readers
will gain a general idea of the positives and negatives of these three schools of thought for the
Christian.
In her discussion of Duty Ethics she provides the same basic explanation as Geisler and
Wilkens concerning Kant’s beliefs; God had no place in Kantian ethics. Because Geisler delves
deeper into the depths of ethics, discussing such things as three types of absolutism, he takes his
Kantian discussion – in some respects – a little further than Reuschling. Wilkins, who looks at
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the problem stemming from ethical views being relegated to cliché status, begins his discussion
of Kant’s duty ethic by explaining what duty means to most people. He then proceeds to explain
this ethical view along with its pros and cons. Through Wilkens and Geisler, readers are made to
understand that Kant’s views possess the rudiments of a satisfactory ethical system. Both authors
reveal the holes evident in Kantian Ethics. Both authors address the conflicts between Kantian
and Christian Ethic; however, Reuschling does the same but in a way that makes the Christian
face where their ethical views lie.
Not only do readers gain a basic understanding of Kantian ethic, they are able to
determine whether or not their ethical views fall in the category of Christian or Kantian because
Reuschling provides explanation of what people finds Kant’s morality attractive and how
believers may accept his views as their own; she points out the things like the simplicity and
Golden Rule feel of Kant’s views . Giesler and Wilkens provides this information; however,
Reuschling’s presentation is more direct. She takes the same approach for Utilitarianism and
Virtue.
Utilitarianism, as Geisler and Wilkens also clarify, is concerned with the greatest amount
of good for the majority. Like Kant’s Duty Ethic, there is no place for God in John Mill’s
Utilitarianism. Mill’s views are against that of Kant because, for Mill, it is impossible for duty to
be the only standard for moral deeds. Rheuschling takes time to unfold Utilitarianism to her
audience and include other ways in which Mill’s view is in opposition of the Kantian view. As
stated above, there is no place for God in Mill’s system; however, for those who would say that
his views are against religion, Mill’s put forth two defenses to the argument. In fairness,
Rheuschling describes Mill’s defenses which are based on his beliefs that Jesus Christ embodies
the ultimate standard of Utilitarianism and that God’s character is contingent upon the happiness
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of people. Rheuschling points out that, while some may find his justifications satisfactory, they
do not guarantee that human beings will act in a moral way.
As with Kant, Rheuschling causes readers to recognize where they stand in their ethical
views; do they identify more with utilitarian ethic? She looks at why Mill’s utilitarianism might
be attractive to some and how it has been adopted by many of the Christian faith. This causes the
readers to examine themselves. Have they adopted a utilitarian view? Do they believe that God’s
ultimate goal is to make them happy? Geisler and Wilkens both present a discussion on the
possible pluses and minuses of utilitarianism; however, this writer believes Rheuschling presents
a direct discussion dedicated to revealing how utilitarianism has infiltrated the views of churches
and believers. From here she goes on to discuss Aristotle’s virtue ethics.
Wilkens, on the subject of virtue, presents what some might consider a more simplified
approach than that of Geisler and Reuschling. He explains – though briefly – the views of Plato
and Aristotle. Like Reuschling he explains the positives and negatives of virtue ethics. Geisler
presents a more detailed discussion of the overall subject of ethics than either Wilkens or
Reuschling. That being said, it is the opinion of this author that Reuschling’s explanation of
Aristotelian virtue ethic is more precisely detailed and better suited to the lay Christian. Her
approach on the subject is informative while presenting the information in a way that is easy to
understand and apply. Reuschling makes it possible for the reader to see where they stand – do
they believe more like Aristotle or do they hold true to the right Christian views when it comes to
ethics. Taking this information into account, Reuschling proceeds to discuss Scripture and
ethics.
Trust and Obey
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Looking at Scripture and ethics, Reuschling begins his discussion with the reiteration
that God is not a necessary factor in Kantian ethic. She goes on to provide an explanation of
why Kant sees no need for God; he believed moral duty to be universal for all and separate from
God and religion. Morality, for Kant, is discovered outside of a person’s relationship with God or
other people. Kantian Ethic is based on reason and, as Reuschlin explains, this view “undermines
the Christian faith in ethics1.” Reuschlin expounds that Kant’s system “separates faith from
reason, belief from action, and salvation from morality2.” This separation creates dualisms
detrimental to the “theological grounding of Christian morality and ethics3.” Readers are given
further explanation of these detrimental aspects as Reuschling expounds on the ill effects of
Kantian ethic on Scripture, thereby Christian ethics and morality.
The Scriptures are essential to believers for “revelation and…relationship with god and
others4.” Rheuschling expounds further on the harm that comes from the deontological approach
to Scripture. It is evident that she wants her audience to understand that taking this approach to
the Word of God diminishes its importance an impact, reducing it to no more than a book of
rules with little power to bring about moral transformation. The validity and pertinence of
Scripture is stressed by the author as she delves into the subject of obedience. She asks, and
proceeds to explain, what it means to obey. She explains obedience as “a practice by which we
learn the “rules” of Christian faith and the means for developing virtuous habits that are reflected
in the moral concerns of the commandments5.” Reuschling helps her readers understand that it is
1 Reuschling, Wyndy C. Reviving Evangelical Ethics: The Promises and Pitfalls of Classic Models of Morality. Grand Rapids: Brazor Press, 2008.
2 Ibid
3 Ibid4
Ibid5 Ibid
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through obedience that they learn to live in this world as disciples of Christ. It is through
obedience that believers come to understand and live the will of God in the world.
In her discussion on obedience, Reuschling uses examples from the Ten Commandments
to “illustrate the relationships between commandments and obedience as a Christian practice6.”
One example was taken from the commandment forbidding the misuse of God’s name. Believers
are given cause to think about the ways they frivolously use God’s name. Her explanation on this
subject is evidence of how Christian (Biblical) ethics have been weakened by secular views. She
reveals that there are areas of disobedience in the lives of believers that often go unrecognized.
In her discussion she brings her audience’s attention to the importance of taking Scripture more
seriously that they do. Obedience must be a practice in the life of a believer. Reuschling rightly
informs readers that they must possess a “willingness to be transformed by the habits that
obedience generates.”
To Trust and obey is to trust and obey the God of the Bible. In this information packed
chapter, Reuschling explains to readers that they must learn to read the Bible. She points out,
“for all the emphasis placed on the authority of the Bible, the actual use and reading of Scripture
is quite minimal7.” This is another example of secular thought have been adopted by Christians.
The Word of God has been condensed to suit ‘believers’ who want a condensed and convenient
gospel, which barely scratches the surface so as to not interfere with their busy lives. However,
this has to change if believers must learn to live by the Word of God.
6 Reuschiling, Wyndy C. Reviving Evangelical Ethics: The Promises and Pitfalls of Classic Models of Morality. Grand Rapids: Brazor Press, 2008.
7 Reuschling, Wyndy C. Reviving Evangelical Ethics: The Promises and Pitfalls of Classic Models of Morality. Grand Rapids: Brazor Press, 2008.
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In summation of her discussion of trusting and obeying Scripture, Reuschling makes a
call for people of God to take the authority of Scripture seriously. Believers are called to be, as
the Bible says, a peculiar people; therefore, they must take the Word of God seriously with all
obedience as they are transformed into people who fulfill His will.
We’ve a Story to Tell
In this next chapter of Rheuschling’s book she looks into the infiltration of Utilitarianism
in the Body of Christ. Readers will come to connect Reuschling’s explanation with the problems
in the church today. Its effect is highly noticeable as numerous churches forgo the message of
true holiness and sanctification in favor of secular business strategies and psychological
counseling sessions. Reading Reuschling’s account of the Christians’ adoption of utilitarian
views gives one pause. She provides a brief commentary on the situation by John colwell;
Wherever the church begins to put its confidence in advertising strategies, management
techniques, or feeling-centered counseling therapies, it ceases to be faithful. Wherever
social programmes displace sacramental indwelling, the focus of true holiness is
jeopardized. Wherever the gospel is offered as a commodity instead of proclaimed as
command, truth is abandoned. And in each instance the specific promise of the Spirit’s
presence and activity is forfeited. Indeed, it may well be that where the church may
appear…to be most effective and flourishing it is, in reality, least faithful….8
This account speaks loudly to what transpires in numerous churches on a regular basis.
Reuschling does not stop with this explanation. She digs deeper into this issue.
8 Reuschiling, Wyndy C. Reviving Evangelical Ethics: The Promises and Pitfalls of Classic Models of Morality. Grand Rapids: Brazor Press, 2008.
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Plowing further into the shaping of the Christian’s views, Reuschling explains to her
audience that the views of the church are shaped, not so much by the Word of God but by “our
uncritical acceptance of the ideologies of individualism, pragmatism, and consumerism, which
makes the church unnecessary for anything other than meeting one’s personal needs.9”
Reuschling delves further into this subject revealing how the churches embrace of utilitarianism
has changed its views of the gospel to the point that salvation now has little to do with how the
believer actually lives. Her portrayal of the state of the church under utilitarian influence is a sad
one; however, she sheds light on how the church can break free from utilitarianism.
Reuschling informs readers that the church, the believer, does not have to remain in the
grip of utilitarianism; they can break free. She explains that this liberation will require “a richer
view of the church as an agent of the Kingdom of God, and a more holistic appreciation for the
appropriation of salvation10.” She goes on to say that for the church to become a community
where moral formation takes place it must “commit to becoming a community of moral
discourse, deliberation, and discernment11.”
Reuschling, in conclusion of this segment of her book, encourages readers to give up the
utilitarian views and become children “who are captivated by the moral vision of the Kingdom of
God12.”
Sweet Hour of Prayer
9 Ibid
10 Reuschiling, Wyndy C. Reviving Evangelical Ethics: The Promises and Pitfalls of Classic Models of Morality. Grand Rapids: Brazor Press, 2008.
11 Ibid
12 Ibid
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In the fourth chapter of Reuschling’s work she further discusses Aristotelian Virtue
Ethics. She provides a definition of Artistotle’s virtue and explains some of the ways in which
this view is similar to that of Christian morality. Some Christians will find Aristotle’s views
appealing because the language of virtue is common in the Bible.
Even though Christian morality shares some similarities in Aristotle’s system, Reuschling
informs readers of two areas of conflict between the two. She provides readers with an
explanation of the difference between the polis of Aristotle and Jesus’ ekklesia. She then
describes the differences between the virtues one needs to operate in the polis and those needed
to live in the Kingdom of God.
From here Reuschling takes a look at the changes in Christian morality, providing the
readers with a look at how far the church has traveled from its foundation. She explains, “we
have domesticated Jesus and made him into an action buddy. We have squeezed him into the
mold of corporate life as “Jesus, CEO.” We like the fact that he was “one of us,” forgetting that
in his humanity he was totally different from us.” Though the picture painted of how far the
church has fallen is dismal, there is hope. Reuschling proclaims that because evangelicals still
value Scripture, give attention to witness, and are faithful members in their churches the potential
for church changing transformation does exist. In her final chapter, Reuschling discusses how to
take these elements of potential and make Christian Ethics widespread reality in the church.
Conclusion
In the conclusion of her book, Reuschling offers thoughts and recommendations about
three precious practices of evangelicals; service, preaching, and small groups. She offers readers
helpful suggestions on how they can get the most out of these practices and help themselves and
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others develop the ability to view situations from a Christian perspective that has the Word of
God as the last word.
Rheuschling’s chosen style for this book pulls the reader in, and helps them focus on the
message she desires to convey. She provides insight on three ethical systems – duty,
utilitarianism, and virtue. She uncovers how these ethical views have crept into the church and
corrupted the way people of God think and act. She reveals how believers often disobey God,
although they may not realize it. It is evident that her goal is to show that believers need to
embrace their Christian ethic and commit to live by it because it is far superior to what Kant,
Mill, or Aristotle could ever propose.
Geisler and Wilkins set out to describe various ethical systems, and they speak to how
these secular systems differ from that of Christian ethics. Geisler looks at these ethical views –
both Christian and secular – in light of various social issues. Reuschling, however – wanting to
do more than describe ethical systems – shows how these systems fail in light of Biblical
Christian morality. She also reveals the infiltration of views such as Utilitarianism in the church,
and the detrimental changes that have come as a result. The desire of Reuschling comes through
as she calls believers back to Scripture and shares ideas to help them once again embrace and
live by the Biblical standards of Christian morality.
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