LIBERTY UNIVERSITY SCHOOL OF DIVINITY
A BOOK CRITIQUE OF WYNDY CORBIN REUSCHLING’S
REVIVING EVANGELICAL ETHICS
THE PROMISES AND PITFALLS OF CLASSIC MODELS OF MORALITY
Submitted to Dr. Matthew Wireman
in partial fulfillment of the requirements of
THEO 650-D02
by
Chad C. Boswell
Student ID: L23801854
The Goal
In 2017, being an evangelical can either be interpreted as a Christian with high moral and
spiritual standards or construed as a right wing, religious, and close-minded “nut-job” depending
on the side of the political spectrum with which one agrees. In Wyndy Corbin Reuschling’s
Reviving Evangelical Ethics: The Promises and Pitfalls of Classic Models of Morality, the author
exposes some failings of the evangelical way of ethical thinking but also encourages evangelicals
to rise and have a better involvement in Christian ethical living. Her goal is not to forsake classic
theories of ethics displayed in Christianity, but to make clearer not only to the believer in
general, but also especially to those in professional ministry, that Christian ethics and values are
indeed Christian.1
Summary
Chapter one begins with Reuschling providing descriptions of three classic theories in
ethics: Kant’s concepts of deontology, John Stuart Mills’ principles of teleology, and virtue ethics
as proposed by Aristotle.2 Throughout this section Reuschling breaks down each topic and then
rebuilds them by inserting them into how a Christian should view and apply them in the world of
Christian ethics. In the end, she states that morality is not guaranteed to an individual because of
their personal convictions or their relationship with God, but that values are discovered,
cultivated, and communicated by shared circumstances.3
Chapter two concentrates on the boundaries of deontology and how this theory
encroaches into the “trust and obey” philosophy of the Christian mindset. In this, Reuschling
points to Nicholas Lash’s clarification of “performing the scriptures” as not only learning what
1 Wyndy Corbin Reuschling, Reviving Evangelical Ethics: The Promises and Pitfalls of Classic Models of
Morality (Grand Rapids, Mich.: Brazos Press, ©2008), 169.
2 Ibid., 29.
3 Ibid., 62.
1
scripture says, but actually obeying.4 Put best, the heart of this chapter can be wrapped up in her
statement that “the Christian life ought to correspond to the pattern and paradigm of Jesus and
the kingdom of God.”5 Reuschling explains that obedience, when seen through the heart of God,
shows the Bible is not some sort of manual just to be followed, but displays the genuine nature of
God when we obey Him, making this chapter the best one in the book hands down.
Chapter three informs the reader of the limits of utilitarianism and how she feels its
appeal gauges moral worth by usefulness and results.6 In this segment, Reuschling brings to light
the dilemma of meeting people where they are so that more people might be saved and whether
that is or is not serving the greater good of the church.7 This falls heavily under the guise of
utilitarianism and her concerns are that, if left unchecked, the church will foster a lifestyle that
only parallels that of true Christianity. Personally, I agree. Utilizing the doctrine that actions are
right if they benefit the majority is not a biblical principle but the democratic doctrine of
“majority rules.” As noble as this may seem, it has no belonging in church doctrine or practice.
However, obeyed principles and doctrine as ordained by God will be rewarding to those who
believe in and follow Jesus, their savior. One weakness Reuschling has is her plea for people to
be “captivated by the moral vision of the Kingdom of God.”8 It is not the kingdom morals we are
supposed to be captivated by, but God, the one who creates those kingdom morals. This is not to
say the whole section on The Kingdom Way through the end of chapter three is wrong. On the
contrary, it is rather good. People should seek a Kingdom way of living, just keeping certain their
captivation is because of the Creator and not rules.
Chapter four focuses on virtue theory by recognizing how certain thought processes can
lead a person to “be right with God” but do nothing in the manner leading up to the very thing
4 Ibid., 86.
5 Ibid., 99.
6 Ibid., 92.
7 Ibid., 90.
8 Ibid., 113.
they would need to “do right” by. Rewards for doing good and punishment for doing bad is what
most of the world is accustomed to. Aristotle and his view of justice was merely social and that
virtue was a means. Reuschling points out that spiritual justice is about “Shalom,” which is
peace, safety, harmony, and completeness.9 This chapter presents a strong case for her desire to
revive evangelical ethics because of her thorough explanation of justice through a spiritual
viewpoint.
Chapter five reveals the true intent of her critique of the three classic theories in ethics
and offers her solution suggesting three dimensions of morality that she finds vital to the context
of an evangelical’s ethical mindset. These three faculties are: the development of conscience, the
role of Christian community, and becoming an ethically competent thinker by practicing moral
reflection and ethical deliberation.10 The strength of chapter five is its very thorough combining
of the namesake of this book into one chapter. The weakness of this chapter is that it would have
been better as a conclusion than a stand-alone chapter. It seems that Reuschling has two
conclusions rather than just one.
In her conclusion, Reuschling re-states that deontology, teleology, and virtue ethics are
essential models of both moral thought and ethical contemplation.11 She also offers that
preaching, small groups, and service are critical to the moral foundation of Christian
understandings and devotion to what is preached, why Christians meet, and how and whom they
serve.12
9 Wyndy Corbin Reuschling, Reviving Evangelical Ethics: The Promises and Pitfalls of Classic Models of
Morality (Grand Rapids, Mich.: Brazos Press, ©2008), 133.
10 Ibid., 145.
11 Ibid., 169.
12 Ibid., 170.
Review
Regardless of how fair or logical these three ideologies of classic ethical theory may
seem, they all lack certain elements that would otherwise make them sound like a biblical
principle. The biggest reason that all three theories do not work with Christianity is because all
three reject the need for God. Christians rely on God and His commandments. They are supposed
to trust Him and Him alone. Kant’s deontological approach would not even require the Bible to
be believed, but simply obeyed.13 Obedience without belief would be like reversing the scripture
in James to say, “works without faith is perfectly fine.” Deontology does not work because it
removes faith from the core of that which the Christian relies upon.
Utilitarianism, as introduced by John Stuart Mills, is all about the pursuit of happiness.
Without God, Mills would be a genius. His utilitarian ethic pursues the greatest happiness
possible for the most amount of people possible. Basically, the majority wins. The problem with
Mills, Reuschling notes, is that utilitarianism, in terms of morality, is devoid of any kind of
relationship with God.14 Without God there is no Christianity. Without Christianity, then there are
no Christians, just people collectively trying to be the best they can with no true purpose at all.
The frightening aspect to this all is that people can be happy without being moral. Imagine if the
majority that “ruled” has the most evil of intentions.
Virtue ethics is perhaps the closest of the three classic theories that parallels biblical
doctrine. Aristotle had some of the same belief patterns a Christian would have in how to treat
his fellow man. However, picking apart his view on virtue ethics, Reuschling reveals the similar
characteristics between Aristotle’s theory and Christian morality such as being good to others
and doing what is right.15 Although his ways are righteous in the eyes of man, they fall short of
divine inspiration. Grace and humility are completely missing from Aristotelian theories of
13 Ibid., 69.
14 Ibid., 94.
15 Ibid., 116-117.
becoming a virtuous person.16 Aristotle’s ultimate-goal of happiness does not require a belief in
God whereas happiness, or joy, comes from God Himself. Essentially, Aristotle rejects God by
not really having a need for Him as man can be good without Him.
In review of her book it seems that many of her colleagues not only praise her efforts but
make claims that Reviving Evangelical Ethics is a most important academic tool for all Christian
ethics. Searching through the peer reviews there were not many negative responses to
Reuschling’s claims. Mary Veeneman maintains Reviving Evangelical Ethics as important to the
field of Christian ethics because it diagrams a path believers can take to participate in ethics
without becoming snared by propositionalism and its trappings in leading to the pitfalls that
Reuschling describes in her book.17
Bethel College’s David Kramer, although marking Reuschling with two critical
comments, also lauds her work saying it should be noted by all Christians. The first critique is
that Reuschling is vague in her portrayal of evangelicalism “painting a dark picture with broad
brushstrokes” without providing counter-examples where evangelicals are “getting it right.” His
second assessment is that she depends too much on the academic studies of Christian ethics by
other theologians over the course of multiple pages without expounding on her own thoughts on
the matter.18 Oddly enough, Kramer’s claim that she relies heavily on the scholarship of others is
preceded by the observation that names like Ron Sider and Greg Boyd were not mentioned at all.
16 J Robertson McQuilkin and Paul Copan, An Introduction to Biblical Ethics: Walking in the Way of
Wisdom, third ed. (Downers Grove, IL: InterVarsity Press, 2014), 124.
17 Mary M. Veenman, “Review of Reviving Evangelical Ethics: The Promises and Pitfalls of Classic
Models of Morality,” Journal of the Society of Christian Ethics 29, no. 2 (2009): 217-
18, http://rx9vh3hy4r.search.serialssolutions.com/?ctx_ver=Z39.88-2004&ctx_enc=info%3Aofi%2Fenc%3AUTF-
8&rfr_id=info%3Asid%2Fsummon.serialssolutions.com&rft_val_fmt=info%3Aofi%2Ffmt%3Akev%3Amtx
%3Ajournal&rft.genre=article&rft.atitle=Re (accessed November 22, 2017). 218.
18 David C, Kramer M.Div, M.A. "Reviving Evangelical Ethics: The Promises and Pitfalls of
Classic Models of Morality." Ethics & Medicine 27, no. 1 (Spring, 2011): 64,
http://ezproxy.liberty.edu/login?url=https://search-proquest-
com.ezproxy.liberty.edu/docview/854004566?accountid=12085.
Not to critique a critique, but commenting on the lack of academic references from one set of
colleagues followed by the observation that Reuschling relied too heavily on others seems
counter-intuitive. It would not be fair to say what the author should or should not have included
in her book if there is ample enough scholarly material to confirm or at least support her point
otherwise. Reflection
In the conclusion of her introduction, Reuschling adds an emotional plea for the reader to
consider when wrapping up her final reason for writing this book. As a woman who is called to
the ministry she says that she has been both “supported and demonized in evangelicalism.”19
What follows is a shot at the “patriarchal” hierarchy of the evangelical world voicing her
disappointment in how women are treated in the ministry. William Goff hints at her response to
be that of her search to relate an ethical understanding along with feminism.20 He does admit that
her claim was limited more than expected and that Reuschling, as a rule, is always more
concerned with challenging her audience to rise above the normal. Although I can see that Goff
would think this, I would argue that Reuschling is not a feminist at all but simply, in her words,
making a feminist claim.21
Not knowing her personally, it would be hard to discern whether she was speaking from a
feminist platform or not. However, because of her claim, it may seem difficult for some to read
this book without thinking there is an agenda behind it. Perhaps, in this instance, a better word
choice than “feminist claims” could have been used. Instead of helping her argument, Reuschling
may have just opened the doors for those to camp around her words in hopes she writes
19 Wyndy Corbin Reuschling, Reviving Evangelical Ethics: The Promises and Pitfalls of Classic Models of
Morality (Grand Rapids, Mich.: Brazos Press, ©2008), 28.
20 William E. Goff, “Reviving Evangelical Ethics: The Promises and Pitfalls of Classic Models of
Morality. By Wyndy Corbin Reuschling,” Southwestern Journal of Theology 52, no. 2 (2010): 274-
75, http://v7.swbts.edu/swbtsv7/assets/File/SWJT%2052_2%20Digital.pdf (accessed November 22, 2017).
21 Wyndy Corbin Reuschling, Reviving Evangelical Ethics: The Promises and Pitfalls of Classic
Models of Morality (Grand Rapids, Mich.: Brazos Press, ©2008), 28.
something that borders their idea of heresy and not paying attention to the wisdom in this book.
Nothing that she has written seems to even encroach the boundaries of feminism at all other than
the mention of the word “feminist.” Take the personal agenda away from this book and
Resuchling would have successfully written a work that would have helped professional
ministers and theologians to develop a better biblical approach to ethics. If the reader can
consciously move aside the personal agenda away from the information in this book, it can
become a good tool in understanding the role of ethics in the church.
Nevertheless, aside from the conclusion of her introduction, the information in this book
is good and should be read by all in ministry to have and seek for a better understanding of
Christian ethics so that they might know, understand, and perform what scriptures encourage us
to do.
Bibliography
Cramer, David C,M.Div, M.A. "Reviving Evangelical Ethics: The Promises and Pitfalls of
Classic Models of Morality." Ethics & Medicine 27, no. 1 (Spring, 2011): 64,
http://ezproxy.liberty.edu/login?url=https://search-proquest-
com.ezproxy.liberty.edu/docview/854004566?accountid=12085.
Goff, William E. “Reviving Evangelical Ethics: The Promises and Pitfalls of Classic Models of
Morality. By Wyndy Corbin Reuschling.” Southwestern Journal of Theology 52, no. 2
(2010): 274-75. http://v7.swbts.edu/swbtsv7/assets/File/SWJT%2052_2%20Digital.pdf
(accessed November 22, 2017).
McQuilkin, J Robertson, and Paul Copan. An Introduction to Biblical Ethics: Walking in the Way
of Wisdom. third ed. Downers Grove, IL: InterVarsity Press, 2014.
Reuschling, Wyndy Corbin. Reviving Evangelical Ethics: The Promises and Pitfalls of Classic
Models of Morality. Grand Rapids, Mich.: Brazos Press, ©2008.
Veenman, Mary M. “Review of Reviving Evangelical Ethics: The Promises and Pitfalls of
Classic Models of Morality.” Journal of the Society of Christian Ethics 29, no. 2 (2009):
217-18. http://rx9vh3hy4r.search.serialssolutions.com/?ctx_ver=Z39.88-
yor
ot
—_——?
2004&ctx_enc=info%3Aofi%2Fenc%3AUTF-8&rfr_id=info%3Asid
%2Fsummon.serialssolutions.com&rft_val_fmt=info%3Aofi%2Ffmt%3Akev%3Amtx
%3Ajournal&rft.genre=article&rft.atitle=Re (accessed November 22, 2017).
