LIBERTY UNIVERSITY SCHOOL OF DIVINITY
Book Critique, Reviving Evangelical Ethics
Submitted to Dr. Malcolm Hester,
in partial fulfillment of the requirements for the completion of
THEO 650 B03
Ethics and Christian Ministry
by
Gaylen “Scott” Woten
9/22/2019
Updated 10/8/2019 15:56 a10/p10
Contents
Introduction ................................................................................................................................ 1
Book Introduction ....................................................................................................................... 1
Chapter One ................................................................................................................................ 2
Chapter Two ............................................................................................................................... 3
Chapter Three ............................................................................................................................. 5
Chapter Four ............................................................................................................................... 6
Chapter Five................................................................................................................................ 7
Conclusion .................................................................................................................................. 8
Bibliography ............................................................................................................................. 10
ii
1
Introduction
How does one live behave ethically as a Christian in today’s world? What are the classic
models of morality and how do they compare with what the Christian Bible-based ethic?
Furthermore, is there any value at all to the classic notions of ethics? How can ministers and
church leaders address current issues facing the world from a Christian perspective? These are
the types of questions that Wyndy Corbin Reuschling deals with in her book Reviving
Evangelical Ethics. This review will be a summary of each chapter, including strengths and
weakness of each chapter where they were found. This will include a reflection on how the three
“classical” systems of ethics (i.e. deontology, teleology, and virtue ethics) compares to the ethical
system derived from God’s word. Additionally, there will be some mention of the practical way
in which ministers can develop a biblical-based ethical approach to the contemporary issues of
life.
Book Introduction
The introduction to the book lays the groundwork for the rest of the entire book. The
author begins by posing the question, what is biblical ethics? The purpose of the book is then
clearly stated by the author, “This book is an attempt to address the misconceptions on the topic
of ethics in general and Christian ethics in particular.”1 She (the author) does this by first
describing in detail the three classical ethical systems of thought. First there is Immanuel Kant’s
deontological system, then there is John Stuart Mill’s utilitarian system, and finally, there is
Aristotle’s virtue ethics. Furthermore, the author states that the focus of the book is on
evangelism. What this means is that, in understanding and living out a Christian ethic, one will
engage their community with the gospel of Jesus Christ. The author finishes this section by
1 Wyndy Corbin Reuschling, Reviving Evangelical Ethics: The Promises and Pitfalls of Classic Models of
Morality (Grand Rapids, MI: Brazos Press, 2008), 9.
2
naming some of the books that were utilized in the formation of her opinions of the three classic
models relative to a biblically-based ethic. The Introduction certainly packs quite a bit of
information into one small section of the book. The positive side of this is that each of the three
ethical systems has been laid out before the book even begins. Additionally, the purpose of the
book is clearly stated. One way ministers can begin adopting a biblical ethic based on the
introduction is to look at the pitfalls of each of the three classic systems and begin to ask how the
Christian ethic is different. For example, Kant’s deontological view states that people should do
the right thing simply because it is their duty. The problem here is that this type of duty ethic can
lead to a mere adhering to an ethical system without a genuine godly desire to be ethical. As such
deontology says what people should be doing instead of who they should be. This introduction
whets the appetite, so to speak, for the chapters that follow it.
Chapter One
The first chapter is essentially a breakdown of the three classical views of ethical
philosophy. Each view is then noted for the appeal that it offers to those who understand it.
Starting with deontology, it was an ethical system created by Immanuel Kant and was created
with the idea of “The supreme principle of morality, what Kant understands as the categorical
imperative, is accessible by human reason. It will determine what a person ought to do, guiding
not just an individual’s behavior but also the decisions and actions of all persons.”2 In other
words, Kant wanted to create an ethical system based on reason that could be applied to all.
There is a strong emphasis on man’s duty as it relates to ethics, hence the term duty ethics. The
appeal of duty ethics is that it can be understood as timeless and universal applying to all in
much the same way the Bible has timeless and universal principles.
2 Corbin Reuschling, 29.
3
John Stuart Mill’s utilitarian principle can be summed up in one phrase. The greatest
happiness for the greatest number of people. What this means is that utilitarianism focuses on the
end results. As such it is a very results-driven ethic. Mill believed that humans desired more than
anything else to seek pleasure and avoid pain. Having said that, utilitarianism is not hedonism as
the author notes “According to Mill, people can move beyond their egotistical perspectives and
enlarge their capacities to understand the whole of society, where their own well-being is
intricately linked to the happiness of others.”3 So again, the goal is the happiness of the greatest
number of people. The appeal is obvious for any middle-class American. That is because in the
author’s words “’happiness’ is now substituted for the pursuit of self-fulfillment and the
satisfaction of consumer desires in our privileged enclaves.”4 This is especially true in seeker-
sensitive churches and other churches whose emphasis is on seeking fulfillment and satisfaction
in this life.
Finally, Aristotle’s virtue ethics emphasizes that well-educated and important people in
society have an obligation to build certain inherent character traits (e.g. wisdom, kindness,
compassion) for the good of their respective societies and communities. Notice that this does not
apply to everyone, but only those who are well educated and in positions of authority in a given
society. The appeal of Aristotelean ethics is that they sound very similar in concept to the
characteristics of the Christian ethic which is manifested in the fruit of the spirit. This chapter
presented a nice preview of the rest of the book. Church leaders can understand Christian ethics
better by looking specifically at the pitfalls associated with each of these three classic systems of
ethics.
Chapter Two
3 Ibid.
4 Ibid.
5 Corbin Reuschling, 65.
6 Ibid.
4
Chapter two furthers the study of Christian ethics by examining how a believer is
supposed to obey the Scriptures when there are no explicit directions or commands. The main
focus of chapter two is on obedience to the word of God and the basis for such obedience. Kant’s
deontological view is looked at specifically relative to this chapter. According to Kant’s
philosophy, the duty of man is obedience which is ascertained through reason. According to this
line of reasoning, one could be obedient to what the Bible says without any type of faith
commitment on their part. The author notes well “In a deontological perspective, faith is beside
the point, because the highest claim on our lives is the imperative of duty for the sake of duty.”5
Notice the emphasis here is placed on duty and not on faith or a relationship with God through
Jesus Christ. One of the problems associated with this view is that there is too much emphasis
placed on following rules rather than how obedience to these rules can change a person’s
character. A biblical perspective, on the contrary, sees obedience to commands and rules as part
of a bigger picture of relationship and covenant between God and man. Again, the author notes
well
Obedience, as a Christian practice, is a means for learning how to live in the world as
Christians by orienting us to the moral narratives and vision that ought to give shape to
the totality of our lives…. To miss the connection between practices and commandments
is to miss the morally forming dimensions of moral laws, such as the Decalogue.6
In other words, the commands of God (e.g. the Ten Commandments) and the other ethical
principles of Scripture are to be seen as part of shaping the Christian character and cultivating a
relationship with the Christian’s character. Obedience to the Scripture is more than just a moral
obligation, it is a way of life. Christian leaders should ensure that their congregation understands
not just the letter of the law, but also the spirit of it.
7 Corbin Reuschling, 89.
5
Chapter Three
Chapter three places an emphasis on ethics from a utilitarian perspective. There is a brief
anecdote about how churches are revamping the way church is conducted to draw in more
crowds with the hope of “winning them to Jesus.” This is in following with Mill’s utilitarian
perspective. That is to say that there is an emphasis on doing what is necessary to make the most
people happy. Reuschling gets to the root of the problem with this kind of thinking when she
states, “The question I pose to students in Christian ethics is not how many persons attend your
church but what kind of moral characters and disciples are formed as a result of learning and
living with the people called your church?”7 The emphasis here is placed not on how many
attend, but what kind of people they are and are becoming. Thus, Christianity is to be seen as a
way of life and not just a one-time event. The new birth is merely a starting point (albeit a
necessary one) for a Christ-centered live that is well-pleasing to God (cf. Rom. 12:1). It seems,
however, in the average evangelical church today that there is too much of a utilitarian ethic.
That is to say that the church is more concerned with people’s needs and happiness rather than
cultivating good Christian character. The author could have possibly avoided the whole
discussion on war as it drew away from the main point she was making. Anyway, ministers and
church leaders should concern themselves more with people who are passionate about growing
into Christian maturity and growing the kingdom of God.
Chapter Four
Chapter four takes a closer look at Aristotle’s virtue ethics and how it relates to the
modern church in America. The introduction tells the story of a young student who failed to
study for their exams out of a desire to pray and “be right with God.” This is how virtue ethics
manifest itself in today’s churches. Aristotle’s virtue ethics seems to believe that somehow
8 Corbin Reuschling, 115.
6
certain good and moral values can be obtained by human reason and a quest for happiness. The
Christian ethic, however, says that man is unable to achieve good moral character apart from a
relationship with God. The author notes well the difference between the two lines of reasoning.
Christians may call this the process of sanctification inspired by the Holy Spirit working
through spiritual disciplines to transform us more into a person like Jesus Christ, whereas
Aristotle locates this in the will of a human being, in her or his aspirations and efforts to
be good as part of living the good life.8
One view emphasizes the will of man, the other the will and power of God. Another
fundamental flaw of virtue ethics is its class distinction. What this means is that Aristotle
believed that only the wealthy and elite should attempt to attain these distinct virtues for the good
of all people. Conversely, Christian ethics and virtues are available to all and were not only given
but demonstrated by the Lord Jesus Christ. This manifest itself in two ways. First, there is the use
of the Bible as a guide for more than just good moral character. It also includes becoming more
like Jesus Christ for the glory of God. The second way Christlike character manifest itself is in
seeking justice for the poor and oppressed. This not only serves the glory of God but also helps
mankind to perfect godly character as they grow into mature Christians and attain true virtuous
qualities. Those, of course, come from the character and nature of God himself in the person of
Christ through the Holy Spirit. This chapter was thorough but seemed to try to tackle too many
issues at once. One issue being sanctification and the other being social justice. Pastors and
church leaders can place an emphasis on a growing relationship with Jesus Christ and a genuine
concern for the poor.
Chapter Five
Chapter five concerns itself with developing a moral conscience and how that works
itself out in the Christian community. The author points out that human conscience can be rather
9 Corbin Reuschling, 143.
7
flawed at times since humans are sinful in their unregenerate state. Fortunately, for the believer,
the human conscience is continuously being cultivated by the sanctifying power of the Holy
Spirit. The author also states that conscience should not just be reactionary. In other words, a
person’s conscience only bothers them when they do wrong. Rather, conscience should be
holistic in that it should be cultivated to assess how to respond to different situations and issues
common in today’s society. The author notes well “conscience gives us a reservoir, a “built-up
potential for a kind of act or activity,”9 What this means is that conscience should guide one
proactively in determining how to proceed in a particular course of action. This includes seeking
justice for those who cannot help themselves as well as how to respond to the various ethical
dilemmas one faces in today’s society.
Finally, conscience can also be formed within the Christian community and by seeking
out practical wisdom. Practical wisdom is having the knowledge of how to respond and when to
respond to various issues and to build up an exhort one another in the faith (cf. Prov. 24:3). This
is done on an individual level and in deliberation within the Christian community. Church
leaders should emphasize fellowship in the body of Christ and the development of moral
conscience as it is guided by the Holy Spirit.
Conclusion
The conclusion to the book goes back to a brief examination of the three classical models
of ethics. The author notes that there is a value in studying classical ethics, however, all three
give an incomplete picture of true, Christian morality. Christian morality is, in the author’s words
[A]t the heart of what it means to be a follower of Jesus Christ, a product of the “saved
life” and something that is learned and practiced as we engage with scripture, participate
in Christian community, and acquire competencies in moral reflection through the
11 Ibid.
8
formation and use of conscience and practical wisdom that are shaped and reshaped by
these sources.”10
In other words, Christian ethics is a lifestyle to be lived out in response to what has been
done in the believer’s life. The author finishes the book by giving three ways in which Christian
ethics can be live out. First is in the area of preaching. It is not enough to just preach but to
preach effectively. To do this, the minister of the gospel much not preach topically or “cherry-
pick.” Rather, they must preach in an expository fashion and let God’s word formulate what is
truth and reality and how that should be lived out. The second area of practical Christian ethics is
in small groups. Small groups within the church share a certain level of bonding and intimacy
that is hard to find in the mainline worship service. This is especially true in many of the so-
called mega-churches today. Related to small groups and Christian ethics, the author notes “as
intentional community holding imaginative possibilities for developing skills in moral reflection
and ethical deliberation.”11 The author notes that this development of ethics and ethical reflection
should be done in a way that cuts across racial and socioeconomic boundaries. In other words,
small groups should develop ethical character with various types of people of different walks of
life and different cultures. This is at the heart of what it means to truly be a Christian community.
Finally, Christian ethics is lived out in service to others. This can be a great outreach for small
groups. That is because the small groups are serving others for the glory of God and share a
common goal for the glory of God. This area of service should be done from a grateful heart and
should include acts of charity, which is giving form one’s abundance, as well as justice for the
poor and oppressed who cannot help themselves. Finally, as the author well notes
Christian faith and commitment take us beyond classic ideas to ones that are true and
transforming. They do so because they are nourished by scripture, which makes the vision of the
10 Corbin Reuschling, 169.
12 Ibid.
9
Christian moral life far richer, more imaginative, and more compelling than anything offered to
us by Kant, Mill, and Aristotle.12
It is this faith and commitment that is at the heart of Christian ethics. An ethic that, unlike
the classical views, can only be done in the power of the Spirit and gives glory and praise to
God. This is what makes a Christian ethic the purest and truest of all other views. It is an ethic
that is transformational, relational, and deliberate. It does not just tell people what to do, but who
they should be. In essence, it is an ethic that is in response to the free gift of God to move people
out of darkness and into HIS marvelous light (1 Pet. 2:9). It goes beyond the classic views of
ethics and shows people how to live as children of God and to be salt and light to a lost and
hurting world.
Bibliography
Corbin Reuschling, Wyndy. Reviving Evangelical Ethics: The Promises and Pitfalls of Classic
Models of Morality. Grand Rapids, MI: Brazos Press, 2008.
