Theology and Reading
Southwestern Journal of Theology
Volume 52, No. 2 – Spring 2010
Managing Editor: Malcolm B. Yarnell III
By Wyndy Corbin Reuschling. Grand Rapids: Brazos Press, 2008. 188 pages. Softcover. $22.99
In Reviving Evangelical Ethics, Reuschling proposes to review three of the classical models by which evangelicals do ethics, whether most have any idea of their tendencies to follow any of the three, and to show the deficiencies of these theories for ethical action, especially as it has been characteristically done by evangelicals. A different subtitle for this work could be “A Primer on Ethical Theory for Evangelicals,” but this would probably not end up being popular reading for the average layperson.
The three models of ethical theory which the author reviews are deontology, teleology, and virtue ethics, as represented by Immanuel Kant, John Stuart Mill, and Aristotle. Her aim is to deconstruct those models, and in their place reconstruct ethics and moral formation for evangelicals based on Scripture, the kingdom of God, and Christian community, so as to develop our capacities in moral agency, moral discernment, and the formation of conscience. Her effort is also pointed in helping evangelicals move from their tendencies to do ethics almost exclusively from individualistic and therapeutic stances by heightening their moral vision for social justice and the social nature of the Christian virtues. She claims that her interpretations will reside in theological ethics more than in those of philosophy.
Some of the more engaging elements of this work are those of challenging some common evangelical terms, assumptions, and practices, especially as they reflect (consciously or otherwise) the tendencies to use the three classical models of ethics. There is serious food for thought for any pastor, counselor, or lay leader who recognizes the limited understanding of the ethical practices of much of evangelicalism. The conclusion of the book even has applications of the author’s ethical perspectives to preaching, small groups, and service.
One of the elements that the author articulated in the introduction was that she would also trace the need for evangelicals to be more inclusive in their ethical understanding and practices relating to feminism. Nevertheless, that element was considerably more limited than might have been expected. As a rule, the author is fairly faithful to her larger purpose of challenging evangelical moral thinkers to rise above the normal classical categories of doing ethics to become more alert to the need and benefits of having a scripturally guided moral conscience, a well founded system of Christian character virtues, and a sensitive social vision.
