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It gives the information that it states it will. Albeit, in a very dry form. It proposes that Christians are appealing to Scripture. Yet it does not rely on Scripture and quotes more of the classics such as Aristotle, Kant and especially John Stuart Mill. First, the application is made to how these models of ethics have been used in Christianity and why they failed. I was not impressed with the writing or the research.

A tedious, but notably informational book for those who are interested in deciphering the ethics, morals, and virtues of Christianity. Reuschling’s book presents the reader with two aspects that are found within the intrinsic (conservative) and extrinsic (sociological) arguments, the sense of spiritual and physical positions. The belief from the narrative position that coincides with the intrinsic, being those of the more conservative way of living, and that of the extrinsic, which are found to harbor the more socialistic way of living. The association or narrative, that is recognized, enlightens the reader’s mind.as an awakening that warns that Christians must be very careful to distinguish the difference in becoming socially connected in the ways of Christ, as the many membered body by which is made up of the coming together individually by accepting Christ, and socially connected in the ways of Satan’s socialism in which stems from the ‘divide and conquer’ attitude in which causes individualism to become collectivist. If you are sincere in seeking the individual understandings of ethics, virtues and morals, the author provides it in this book.

Wyndy Corbin Reuschling, associate professor of ethics and theology at Ashland Theological Seminary, writes Reviving Evangelical Ethics: The Promises and Pitfalls of Classic Models of Morality, as an attempt to address misconceptions on the topic of ethics in general and Christian ethics in particular. To accomplish this, the author examines three classic theories of ethics: deontology, teleology, and virtue ethics. She desires to interact with these with the intention of articulating the claims of these classic theories and the ways in which the contexts and stories that gave birth to Kant's understanding of duty, Mill's principle of utility, and Aristotle's view of virtue may conflict from the Christian faith. Reuschling also presents a critique about the ways in which they limit moral norms to just duty, just what works, and to just personal piety.

A substantial introductory chapter deals with the need of reviving evangelical ethics. The author believes that this revival is needed since Christian ethics is commonly defined as taking a right position on right issues based on social context and culture war debates. Instead, she elucidates that Christian ethics should be based on scripture, the Kingdom of God, and the Christian community, which leads to a development of capacities in moral agency, moral discernment, and the formation of conscience.

In chapter one the author explains the three classic theorists by noting the influences and central ideas of duty, utility, and virtue. It is quite evident by her exposition of the subject that she finds areas of the classical thinkers that are troubling when compared with a Christian perspective. As an example, she disagrees with Kantian philosophy, which believes the only way to achieve a supreme principle of morality is by human reason. Reuschling also disagrees with Aristotle's model of morality which does not require any involvement of personal piety or a relationship with God.

Chapters two, three, and four examine the appropriation of deontology, teleology, and virtue, respectively. In chapter two the author renames deontology with "just obeying the Bible" or a "trust and obey" type of system of morality. The author does this because the view of the Bible that is presented here limits its role in moral formation and its authority since it does not need to be believed, but simply obeyed. The subsequent chapter examines utilitarianism. According to the author utilitarianism contains as its foundations for morality happiness that brings the greatest good for the greatest number. Actions that produce the desired effect for the majority of the people are deemed good and just, even if the end justifies the means used to attend them. In addition, a discussion on utilitarianism is presented by demonstrating its influence in today's evangelical church and the communal nature of the Christian life.

Chapter four is on Aristotle's theory of virtue ethics, which is the acquisition of specific virtues, or those qualities that make a person good, enables on to achieve a life of happiness, which is the end and substance of the moral life. The chapter continues with an comprehensive elucidation of how virtue ethics has an important place in Christian morality since acting justly and righteous, which is what God requires, will guarantee that a Christian will act accordingly in the world. Conscience and practical wisdom are introduced as vital ingredients to Christian moral formation in the final chapter. In her concluding remarks, Reuschling suggests a refocusing on preaching, small groups, and Christian service since they are crucial for the moral formation in the evangelical context.

Reuschling's achieves her purpose for writing the book--to expose how the classical models of morality have influenced today's Christian ethics. This reviewer completely agrees with the author on the fact that today's ethical system warrants a refocusing on the centrality and ways of Christ and the vision of the kingdom of God as normative for Christian ethics and also with her holistic approach. The author also does a commendable job explaining, with much detail, how Kant's, Mill's, and Aristotle's influence have made their way unnoticed in Christian ethics.

It is quite evident that Reuschling writes in a matter more suitable for theologians and philosophers. This is contrary to the style used by Disbrey and Geisler, who are well known for their simplicity and easy to understand style. Throughout the book the author uses Greek words like telos--goal, ekklesia--church, and others, which are not translated so that the lay reader can fully comprehend the author's intent.

To properly explicate this difficult subject, the author equips herself with abundant resources to add credibility and weight to the main thesis. However, the manner in which the information is presented in the book makes it difficult to follow. For this reviewer, it was very difficult to follow the author's train of thought. The book begins with dealing with philosophical matters and ends with offering advice on homiletics. One wonders where has an ethics professor gained the experience and or knowledge to advice on homiletical issues and pastoral theology.

A reevaluation of her opinion about utilitarianism is recommended. She heavily criticizes churches for reaching the world for Christ focusing on the results and not the means. If the means signifies straying away from biblical principles then it is expected that a Christian disagree, but if not, saving the world for Christ, regardless in the matter that is done, is welcomed. Overall, Reuschling work is well done.

In "Reviving Evangelical Ethics," Wyndy Corbin Reuschling critiques three classical models of thinking about ethics and morality, especially as those models have found their way into the ethical thinking of the 21st century American evangelical church. The first model that she analyzes is Immanuel Kant's deontological approach, which focuses exclusively on duty, obligation, and rules that can be ascertained by rational reasoning alone. The second model that she considers is John Stuart Mill's teleological approach, which focuses exclusively on utilitarianism, ends, and outcomes. The third model that she considers is Aristotle's virtue ethics, which focuses exclusively on habits, behaviors, and decisions.

Reuschling does a commendable job in pointing out the foibles of how the evangelical church often approaches ethical issues, in light of the largely unacknowledged influence of Kant, Mill, and Aristotle. And she is careful to acknowledge that her call to "revival" of evangelical ethics is not focused on eliminating the church's concern for rules or outcomes or virtues. In fact, she was especially clear to reiterate that the Bible can function as a source of rules of morality. Her point is that it does not only function in this way. And she very pointedly clarified that spiritual disciplines are an essential part of aligning the Christian life with right ethical thinking. However, they are insufficient to the entirety of that task. One place where I found her critique to be a bit uneven was the way that she seemed to entirely discard the influence of utilitarianism within the church, almost implying that there is no value in thinking about outcomes. Because she was so careful to repeat her disinterest in devaluing rules or virtues entirely, I was disappointed by what felt like her emotional reaction against any vestiges of utilitarianism within the church. I found this to be disappointing because I am convinced that there is some value for the church to think about not only the means but also the ends. If our ministry does not produce any discernible fruit as an outcome, then there seems to be value in considering whether our means are actually what God intends for us.

What I found to be most refreshing and helpful about Reuschling's book was her refusal to allow Christians to settle for simplistic answers to complex ethical questions. This has been one of the issues with which I have been wrestling for quite some time, as I know many Christians who seem to want quick and painless solutions to all of life's problems. And they seem convinced that if we would just find the right part of the Bible, that such solutions would become obvious. Or they insist that if we were right with God through personal spiritual practices that He would speak these easy answers to us. And I am increasingly convinced that these notions are unreasonable and do not reflect the reality of what Christian ethical living is intended to be. Reuschling embraces this idea and suggests in numerous places throughout the book that what we need is thoughtful reflection and humble discussion and faithful study of the Scriptures in light of what the Bible is meant to be (rather than a reflection of what we might prefer it to be, a list of simple rules and clear-cut expectations). This willingness and even commitment to sitting in the tension of uncertainty and complexity is contrary to how I have lived most of my Christian life. And it is the sort of thing that many of my friends abhor (and find frustrating in their recent interactions with me). But Reuschling has done well to make the case that our interest in seeking a framework for faithfully understanding Christian ethics requires us to allow for complex things to remain complex.