Liberty Baptist Theological Seminary

Reviving Evangelical Ethics: The Promises and Pitfalls of Classic Models of Morality A Book Critique

A Paper Submitted to Dr. Holland In Partial Fulfillment Of the Requirements for the Course Christian Ethics THEO 650

By Juanita 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 Gods 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 Gods 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 Kants 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 clich status, begins his discussion of Kants 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 Kants 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 Kants 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 Kants views . Giesler and Wilkens provides this information; however, Reuschlings 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 Kants Duty Ethic, there is no place for God in John Mills Utilitarianism. Mills 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 Mills view is in opposition of the Kantian view. As stated above, there is no place for God in Mills system; however, for those who would say that his views are against religion, Mills put forth two defenses to the argument. In fairness, Rheuschling describes Mills defenses which are based on his beliefs that Jesus Christ embodies the ultimate standard of Utilitarianism and that Gods 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 Mills 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 Gods 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 Aristotles 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 Reuschlings 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 persons 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 Kants 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 andrelationship 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

Reuschling, Wyndy C. Reviving Evangelical Ethics: The Promises and Pitfalls of Classic Models of Morality. Grand Rapids: Brazor Press, 2008.
2

Ibid Ibid Ibid

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in the moral concerns of the commandments5. Reuschling helps her readers understand that it is 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 Gods name. Believers are given cause to think about the ways they frivolously use Gods 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 audiences 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

Ibid

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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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. 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.

Weve a Story to Tell In this next chapter of Rheuschlings book she looks into the infiltration of Utilitarianism in the Body of Christ. Readers will come to connect Reuschlings 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 Reuschlings 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 Spirits presence and activity is forfeited. Indeed, it may well be that where the church may appearto be most effective and flourishing it is, in reality, least faithful.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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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. Plowing further into the shaping of the Christians 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 ones 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.

9 10

Ibid

Reuschiling, Wyndy C. Reviving Evangelical Ethics: The Promises and Pitfalls of Classic Models of Morality. Grand Rapids: Brazor Press, 2008.
11

Ibid

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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 In the fourth chapter of Reuschlings work she further discusses Aristotelian Virtue Ethics. She provides a definition of Artistotles virtue and explains some of the ways in which this view is similar to that of Christian morality. Some Christians will find Aristotles views appealing because the language of virtue is common in the Bible. Even though Christian morality shares some similarities in Aristotles 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.

12

Ibid
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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 others develop the ability to view situations from a Christian perspective that has the Word of God as the last word. Rheuschlings 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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