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A Book Critique of Wyndy Corbin Reuschling's
Reviving Evangelical Ethics
The Promises and Pitfalls of Classic Models of Morality
Submitted to Dr. M. Hester
In partial fulfillment of the requirements of
THEO 650-B02
Ethics and Christian Ministry
Anissa Chambers
July 1, 2019
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Introduction - Goal
In the American society today, Christians are more and more involved in politics desiring
to turn the socialistic ideals back to a more Judeo-Christian ethical motive and cause. An
evangelical is described in one of two ways, first as a person who is a Christian with high moral
and spiritual standards. The second way is a group of close-minded, raciest “nut jobs” clinging to
their Bibles and their guns. So, depending on what side of the political spectrum one agrees with
determines the view with which one would describe an evangelical in America today. Wyndy
Corbin Reuschling’s book called Reviving Evangelical Ethics: The Promises and Pitfalls of
Classic Models of Morality explains that it is time for defining what is meant by Christian ethics.
The goal of the book is to look at three popular models of ethics and morality with observing
their influence on the evangelical ethics and morality. She wants to expose some of the failures
while still encouraging Christians to rise to a higher level of ethical living. The thesis for
Reuschling's book is stated that deontology, teleology, and virtue ethics have shaped
evangelicalism more than “ethics according to Jesus Christ and the church He formed.”1 She
does not want to do away with the classical theories of ethics but to make them more clear to
believers and those in ministry to make sure that Christian ethics are exactly that, Christian
ethics. This paper will give a summary of the chapters and a review of both strengths and
weaknesses with a conclusion as to whether the author achieved her point of reclaiming
evangelical Christian ethics.
Summary
Reuschling starts out in chapter one by describing the three classical theories of ethics:
Kant’s concepts of deontology which focus on obeying rules rather than putting faith in the
Bible. Secondly, is John Stuart Mills principles of teleology which according to the author is
1 Wyndy Corbin Reuschling, Reviving Evangelical Ethics: The Promises and Pitfalls of Classic
Models and Morality (Grand Rapids: Brazos Press, 2008), 113.
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about protecting human society so happiness is achieved. Lastly, was Aristotle’s virtue of ethics
which is moral character being shaped by actions and behaviors. She concludes the chapter by
saying that morals are not guaranteed because of their relationship God or a person’s personal
convictions but they are discovered, developed and communicated through shared
circumstances.2
Chapter two goes into the discussion on the boundaries of deontology. It dives into the
idea that the theory infringes on the philosophy of “trust and obey” within the Christian
mentality. Reuschling’s main point in this chapter is summed up when she said “the Christian
life ought to correspond to the pattern and paradigm of Jesus and the kingdom of God.”3
Obedience must be attached to the love of God and for His word thus the author says,
“Obedience, when practiced in light of the Christian story, beckons us to develop the requisite
habits so that living out the demands of and allegiance to our faith in God becomes part of us.”4
Chapter three describes the churches desiring to become more modern in order to attract
more people to the service. The author explains that she believes it is more about entertainment
for the masses rather than pressing in for a relationship with God. She discusses the belief that it
has crossed into the philosophy of utilitarianism. Her point is that she believes if left unchecked
it will be something that looks like Christianity but is just an imitation. The appeal, in her
opinion, is the fact it gauges moral worth by usefulness and results. Reuschling explains
“Christian morality has its source in our relationship with Christ and flows from that relationship
as an embodied, dynamic, and living aspect of our lives as Christians.”5
Chapter four the author is addressing Aristotle’s virtue theory and the idea of “being right
with God.” 6 Reuschling explains that society is self-obsessed with major attention given to being
2 Ibid., 62.
3 Ibid., 99.
4 Ibid.
5 Ibid., 113.
6 Ibid., 133.
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healthy and to love one’s self before recognizing the needs of others.7 In this chapter she
explains the desire to revive evangelical ethics all the while giving and thorough explanation of
justice as viewed through a spiritual perspective.
Chapter five Reuschling gets into the true intent of her critique of the classical theories
by offering her own model of what she believes the true solution should consist of for the
viewpoint of the evangelical ‘s ethical mentality. There are three elements that the author
believes should be included are the development of a moral conscience, the role of the Christian
community, and competency by thinking and practicing moral and ethical reflection and
deliberation.8
In conclusion of her book which in a since is her personal pela to ministers and small
group leaders she touches again on the three classical theories affirming they each have some
merit in the sphere of ethical contemplation.9 The author says, “Christian morality is at the heart
of what it means to be a follower of Jesus Christ, a product of the ‘saved life.’”10
Review
The three classical theories although are interesting, they are all lacking in some form of
Christian cohesiveness that would explain why they should be considered the model of Christian
ethics. The author does and excellent job of explaining each of them, however the book at times
is a little hard to read and does not point to the intended target until the conclusion. All three of
these theories reject the need for God and make ethics about something else whether works,
obedience or social happiness. Kant’s deontological idea believes it is just about obedience.
This idea would not even need God at all to make work. Yet we know that true obedience comes
out of a believer’s love and devotion for Jesus and not forced by a bunch of rules.
7 Ibid., 135.
8 Ibid., 145.
9 Ibid., 169.
10 Ibid.
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When looking at John Stuart Mills teleology introduces the idea of utilitarianism which is
about making the most people happy. The author states that utilitarianism regarding morality has
no relationship with God.11 In order to have Christian believers, there must be a relationship with
God. True happiness comes from being in relationship with a powerful, loving God who
forgives sin and restores hope to broken lives. This philosophy cannot represent Christina ethics
as there is no base for the Christian aspect. When Reuschling included this chapter, it is one of
her weakest because of her stance on America not being a Christian nation and the Constitution
being founded on this philosophy. Her lack of understanding of the founding of the United
States of America was obvious and her opinion weakened the chapter.
The last of the three is the theories is the Aristotle’s virtue theory, although this one has
more biblical principles throughout it still falls short of a true evangelical Christian stance on
ethics. Aristotle’s theory and Biblical morality go hand in hand regarding doing what is right and
caring for others, however it still rejects the need for God. In Aristotle’s idea mankind can be
good without needing God. This is a problem because we know that without God mankind is
sinful.
Reuschling does an excellent job of showing the need for a solid ethical foundation that
relies on the Bible. She does an excellent job helping the reader to understand why the three
main ethical theories do not work within the Christian frame or worldview. When reading the
book one can feel the passion and plea for true Biblical foundations and the need for ministers
and small group leaders to tackle these subjects in the authors writing.
One of the harder areas that might cause problems is where she seems to go on a small
tangent on her disappointment on how women are treated in ministry. There are some who will
view this book as being a personal agenda piece and not see it for the tool it could be in helping
people understand Christian ethics. Some will say that it is an effort in feminism rather than
11 Ibid., 94.
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seeing what the book truly is, which is a shame because the ideas that she brings can bring
recognition to the need for helping people understand Christian ethics. I am not sure that she is
a true “feminist” but is talking a moment to vocalize her disappoint with the way in which she
perceives how she is accepted and treated. If she had not used the word “feminist” and came up
with better terminology she might have saved herself some ridicule.
Reflection
When reading this book, it cannot help but cause one to think about and reflect on the
way to explain and help others to see the Christian ethical viewpoint. From that standpoint her
book is a success and should be considered an important tool for helping others to share in her
passion for teaching Christian ethics. I wish that she had left the part out regarding women in
ministry as it takes away from the job that she did. Being a woman in ministry is hard at times,
but if we do what God has called us to do, trust in His ability to make away for your giftings
there is no need to draw attention to the hardships as it takes away from what you have
accomplished and becomes a stumbling block for others. I would recommend this book to other
ministers and encourage small group leaders to use as a tool when discussing matters of
evangelical Christian ethics. I do believe that she accomplished what she set out to do and that
was to bring awareness to evangelical Christian ethics for today’s church.
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Bibliography
Wyndy Corbin Reuschling. Reviving Evangelical Ethics: The Promises and Pitfalls of Classic
Models and Morality. Grand Rapids: Brazos Press, 2008.
