Archibald B. D. Alexander opens his handbook by framing Christian ethics as a discipline that must be compressed into a brief yet comprehensive view of the moral life. The preface admits the difficulty of this compression, noting that some topics are omitted, and the book aims to deal with principles rather than details. The work is divided into four sections—Postulates, Personality, Character, and Conduct—each with a detailed synopsis. Alexander explicitly addresses students but hopes the volume serves those seeking a succinct account of moral and social problems of the day. The author's voice is measured and scholarly, frequently citing authorities and providing a full bibliography.

Theological and Philosophical Groundwork

Alexander devotes the first section to postulates, establishing the nature and scope of ethics and its dependence on metaphysics and psychology. He distinguishes Christian ethics from philosophical ethics by emphasizing theological presuppositions: the Christian idea of God, the doctrine of sin, and human responsibility. The author does not assume a generic moral framework but insists that Christian ethics rests on specific dogmatic foundations. He traces ethical thought before Christ through Greek and Roman philosophers—Socrates, Plato, Aristotle, the Stoics—and through Hebrew law, prophecy, and poetry. This comparative approach highlights what Alexander considers the preparatory character of pre-Christian morality, setting the stage for a distinctively Christian conception.

The Kingdom of God as Ethical Framework

In the section on Personality, Alexander examines the kingdom of God as a central ethical concept. He notes that the phrase did not originate with Jesus but had a long history in Jewish annals, colored by apocalyptic literature encouraging national expectation of a supernatural coming. Alexander engages directly with the German apocalyptic school, particularly Johannes Weiss, who argued that Jesus' teaching is entirely eschatological and that there is no ethics strictly so called—only an Interimsethik of renunciation and watchfulness. Alexander counters by posing two crucial questions: whether Jesus expected a gradual or sudden coming, and whether the kingdom is purely future or already begun. He acknowledges explicit sayings suggesting suddenness but insists these must be taken with passages implying gradual process, which color our Lord's entire view of life.

Apocalyptic Interpretation and Its Objections

Alexander raises two objections to the apocalyptic interpretation of Christ's teaching. First, he argues that this view empties the person and teaching of Jesus of originality and universality, reducing the Son of Man to a Jewish rhapsodist encouraging escape from present duty. Second, he contends that such an interpretation ignores the deep ethical import of passages implying gradual development. The author does not dismiss apocalyptic elements but seeks to integrate them with a broader ethical vision. He references Kant's kingdom of ends, Comte's idea of Humanity, and modern conceptions of evolution as corroborative of New Testament teaching, suggesting that the kingdom concept has become a common possession moulding the thoughts and institutions of the civilized world.

Structure and Method of the Handbook

The handbook's structure reflects Alexander's systematic approach: Postulates establish foundations, Personality examines the individual, Character explores virtue, and Conduct addresses action. The author frequently uses numbered lists and subheadings to organize arguments, as seen in the table of contents. He provides a detailed synopsis and a fairly full bibliography for those wishing to prosecute the study further. Alexander's prose is dense but clear, avoiding rhetorical flourish in favor of precise argumentation. He acknowledges the difficulty of compression and the necessity of omitting some topics, yet claims no really vital question has been overlooked. The work is intended primarily for students but aims to be serviceable to general readers interested in moral and social problems of the early twentieth century.

Alexander's handbook offers a rigorous yet accessible entry into Christian ethics, balancing theological commitment with philosophical engagement. Readers should note the author's careful distinction between his own views and those he critiques, particularly regarding eschatology. The work rewards attention to its structural divisions and the way Alexander weaves together biblical exegesis, historical survey, and contemporary debate. Those approaching the text will benefit from reading the synopsis first and consulting the bibliography for further study.