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

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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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