LIBERTY UNIVERSITY SCHOOL OF DIVINITY
Reuschling Book Review
Submitted to Dr. Malcolm Hester in partial fulfillment of
the requirements for the completion of
THEO 650-B03 LUO
Public Theology
by
Shaun Higgins
February 14, 2020
In this analysis and effort to revive biblically based Christian Evangelical ethics,
Reuschling seeks to provide clarification for Christians and their formulation of moral and
ethical models. This work provides concise examinations of specified areas of the philosophical
doctrines of Immanuel Kant, John Stuart Mill, and Aristotle. Reuschling also explores the
contexts and applications in which these models were formulated and intended to be applied.
Surveying these models, the author adequately elucidates both their contributions and
shortcomings in informing evangelical ethical principles through her evaluation of deontology,
teleology, and virtue ethics. In Reuschling’s efforts, this work demonstrates the seemingly
plausible formulations of these moral systems but highlights the inherent fallacies in their
conclusions. Ultimately the author seeks to draw the reader to the conclusion that Scripture in of
itself is adequate and infallible in navigating one to the only source of absolute moral principles.
In chapter one, the author provides an adequate overview of the classical theories of
deontology, teleology, and virtue ethics by exploring the works of Kant, Mill, And Aristotle. In
respect to Kant’s positions on Deontology, Reuschling reduces his positions in respect to the
Christian down to four basic principles. One, these assertions appeal to those that seek universal
and clear distinctions between right and wrong. Secondly, this position espouses a do unto others
as you would have them do unto you (Matt 7:12) formula. Third, this system follows a direct and
simple formula that leads the individual to make decisions based on rules and established
principles.1 Finally, Reuschling states, “Kant’s moral theory provides a way to view the Bible
and select teachings as simply a bunch of rules to be obeyed.2
1 Wyndy Corbin Reuschling, “Classic Models of Morality,” Reviving Evangelical Ethics: The Promises
and Pitfalls of Classic Models of Morality (Grand Rapids, Mich.: Brazos Press, 2008), 40.
2 Ibid.
1
Next, Reuschling focuses on Mill’s views on Utilitarianism. In this ideology, there is an
ultimate principle that dictates one’s actions because there is an objective outcome of an action
versus one’s subjective intentions and motivations. Reuschling points out that this position is a
clear rebuttal to Kant’s position that duty is the sole measurement for moral action.3 This model
also assumes that individuals are entitled to happiness and safety. Reuschling claims that many
appeals to this model because there is an understanding that human happiness and liberty are
fundamental rights. Also, whatever maximizes human happiness in the absence of a moral
consensus points to the majority rule concept.4
The final portion of this chapter evaluates Aristotle’s model of Virtue Ethics. Reuschling
claims that Aristotle understood two distinctive types of virtues, intellectual and moral.
Ultimately, this system of establishing virtues was an academic exercise in which an individual
devoted themselves to learning. Aristotle believed that it was not possible to obtain a virtuous
morality apart from practical wisdom. He believed that virtue was not simply an attribute which
is driven by correct reason, but which is unified with it; and in moral matters it is practical
wisdom.5
The main points of chapter two focuses on pointing out that though Kant’s categorical
necessity and obligation for compliance are appealing means for moral living, this system is
utterly flawed in understanding the entirety of Scripture. This chapter demonstrates the
limitations of applying the principles of Kant’s deontology as a means of reading Scripture
through analysis of the ten commandments. In this method of reasoning, it is understood that one
3 Ibid., 41.
4 Ibid., 50.
5 Ibid., 61.
2
views biblical ethics as simply obedience to rules and commands.6 However, by this reasoning,
the reader will remain oblivious to the transformative qualities of the Word of God.
In this chapter, the author also cautions that the deontological approach to understanding
Scripture limits it to a book of revelation and undermines its efficacy in transforming and
molding the reader’s life. Reuschling argues that a deontological view reduces Scripture to a
source of moral guidance since it views ethics as a matter of following or obeying rules.7
However, this approach does not produce within the reader themselves the capacity to formulate
moral objectives outside of the illustrated context.
Furthermore, this approach does not account for how the Bible shapes and informs one’s
moral aptitude through the internal compulsion to conform to God’s righteousness. In other
words, simply following a command does nothing for the disposition of one’s internal disposition
towards God. Reuschling advances this notion by stating, “Commands are not the sum total of
Christian morality. Instead, they are a starting point for giving us an orientation… obedience to
commandments results in an embodiment of the moral vision that gives them shape and
meaning.” 8 These insights also speak to the fallacy’s elucidated in Scripture in how the Pharisees
and Sadducees sought so earnestly to adhere to the letter of the law, while completely missing
the intention of how the spiritual component of the law was meant to inform their moral
reasoning apart from it.
Midway through this work, chapter three focuses on the inherent fallacies of applying
utilitarianism to evangelical reasoning. The point in this analysis is to compel the reader to
reexamine one’s ideas of what success is in regard to Christian ministry. Reuschling offers a
compelling illustration of the application of utilitarianism as a moral justification of the United
States decision to invade Iraq.9 One of the major takeaways of this chapter is that evangelicals
cannot become fixated on success as a result of numbers or productivity. Contrarily, success
should be defined through a kingdom focused perspective.
In the latter parts of this chapter, Reuschling comments on the importance of maintain
Christian morality through one’s relationship with Christ. It is from this relationship that Christ
proceeds as the personified, energetic, and living characteristic of ones walk in the faith.10
Reuschling asserts, “It is not personal, or “just between God and me.” The moral dimensions of
Christian faith are deeply and inherently social and lived out in the context of Christian
community and the world. Christian faith is not just a one-time decision but a way of life.”11
In the fourth chapter of this work, the author directs her attention to virtue ethics. Here,
Reuschling examines Aristotle’s views in light of his cultural context and later eludes to how
Christians today obliviously apply the same principles to perpetuate injustice. Reuschling calls
for a higher standard of justice informed by one’s spirituality and shalom. She urges the reader to
seek take seriously one’s tendency to separate the spiritual component of one’s faith and their
actual actions in the world.12 One of the main takeaways from this chapter is that one’s
spirituality must inform one’s ethical dealings in the world so not to become self-serving justice,
but to seek justice in one’s community and beyond.
The fifth chapter of this book provides a recapitulation and analysis of three of the
classical models for moral reasoning. Reuschling reemphasizes each of these theories’ positive
contributions to evangelical ethics and she concludes with a summary of each theories short
9 Ibid., 102.
10 Ibid.
11 Reuschling, Reviving Evangelical Ethics, 102.
12 Ibid., 141.
comings in formulating a biblically based model for ethical reasoning. This chapter also seeks to
promote three functions that are key to a return to biblically based evangelical ethics: moral
conscience, community, and competency.
In the concluding chapter of this book, Reuschling highlights three components of
evangelical practices that are essential to formulating Christ centered ethics. Reuschling focuses
mainly on preaching as one of the three components and stresses the pulpit’s capacity to
influence. Reuschling calls for preachers to consider how the sermon influences the
congregation’s reading of Scripture.13 Next, Reuschling highlights the importance of small
groups, especially in larger congregations. She highlights the dynamics of how small groups can
bridge generational gaps14, facilitate in counteracting cross-cultural divides, and help create a
gender inclusive atmosphere. Finally, this work concludes with a call to service as a commitment
in the group setting. Service to others in these contexts can serve as a catalyst for many
opportunities to take up the needs and concerns of the community and beyond.
One of the strengths of this work is Reuschling’s carefully analysis of the three classical
models for ethical reasoning. This work did very well in acquainting the reader with an adequate
understanding of these philosophies and the context that they were intended to be applied. One of
the most interesting and helpful aspects of this work was Reuschling’s analysis on the pitfalls of
these ethical models in how they fail in respect to a Christ centered, biblically based ethical
model; this was most beneficial. Also, this work brought great awareness to the perils of
depending on these philosophical models, consciously or unconsciously, as a means of ethical
decision making. Reuschling also does well to not completely discount these models but
mentions that they do offer some benefit for evangelical ethics.
13 Ibid., 171.
14 Ibid., 177.
Another strength of this work was its insights in the concluding chapter on practical ways
to institute and practice evangelical ethics. This chapter provided simple and plausible ways any
believer can begin implementing some of the principles learned in this book. It is also useful for
ministers to consider how ministries in their church can improve or shift their focus to
accommodate the instilling of evangelical ethics at the parishioner level.
In terms of this works weaknesses, it is this reviewer’s opinion that some of the material
presented was difficult to follow from a novice level’s standpoint. The average reader may not
possess the desire to wrestle with some of the concepts and illustrations and simply cast this
work aside. Also, given Reuschling’s statement in the opening arguments of this work regarding
the patriarchal assumptions in ministry and the demonization of her call to ministry, it was
disappointing that this work did not provide more of an ethical argument for those seeking to
support women in ministry, especially since she claims that she writes with feminist sensitivities.
In light of the Aristotelian view on virtue ethics and considering the cultural context in which it
was formulated and implemented, it seemed like an excellent opportunity to address the issue. It
seemed to this reviewer that this was a missed opportunity to delve into some of the
contemporary ethical fallacies for a lack of support for female ministers. Finally, the final two
chapters could have been consolidated into one. Chapter five seemed to serve as a review of the
previous chapters and did not present any new information of great significance.
Overall, this was an excellent book that presented a compact but concise analysis on
ethical principles and moral reasoning. Reuschling does present some clear and lucid illustrations
for the uninitiated reader to grasp some of the concepts and principles discussed. This work is a
must read for any Christian seeking to deepen their walk with Christ and examine how classical
philosophy influences their evangelical ethics.
Bibliography
Reuschling, C. Wyndy. Reviving Evangelical Ethics: The Promises and Pitfalls of Classic
Models of Morality. Grand Rapids, MI: Brazos Press, 2019.
