Recovering from a Toxic View of God
The Fall of Mankind created a great need for reconciliation between man and his creator. While God never separated Himself from us, we were captured by Satan, God’s enemy and tricked into separating ourselves from God. The theological concept of how God in Jesus solved this problem is known as atonement, the restoration of unity (at one ment) between God and man.
How is this process explained theologically? The full discussion of atonement fills many volumes but that is not the focus of this commentary. There are, for our purposes, two main views, and the one you learn will dramatically shape your image of God and your view of redemption. Unfortunately, the western church largely bought into the wrong definition which only served to further the alienation between man and His creator.
The Angry God Theory
One view is that God is an angry monster that can be kind to us if we always do what He says, but will fall on us most punitively if we fail to be obedient. Coupled with a realization that we cannot be obedient without His Divine intervention, we are given a view of Christianity that is toxic to our happiness and our sense of well-being.
Fully developed, this theory posits that it is impossible for any human to appease Him, and that only those who are arbitrarily chosen by the irresistible grace of God can succeed. These chosen ones, we are often told, have no choice in the matter, thus they see God’s grace as irresistible for the elect and His redemption only for them.
Although this theory colors many religious traditions, it is especially prevalent in the teaching of John Calvin, some of his immediate followers and many of his theological descendants who can be found in many churches even today. These are mostly sincere and well-meaning people whose viewpoint proves to be unhelpful and unbiblical.
Many, if not most, modern Reformed (Calvinistic) theologians while holding to a basic form of this theology, try, it seems to me, to provide a balance for it in their practical understanding and teaching. While denying that man has free will, they nonetheless imply its existence in how they describe day by day behaviors and actions. As an example, they send out missionaries as if people have a choice to make. Or they encourage people to stop sinning and to change their behaviors to do good as if these people had a choice.
In this rather toxic view of atonement, God seems to have been surprised by the Fall, which resulted from man’s unexpected corruption. This God is often portrayed as aloof, angry, resentful and punitive for His ego’s sake. He seems to long for retribution and revenge, requiring a heavy penalty to be payed to assuage His anger. This view of atonement is often referred to as the penal substitution theory of redemption.
In this format, Jesus is tasked to step in and take upon Himself our heavy penalty to requite His Father’s anger toward us. This theory, in actuality, requires us to work our way across the great divide to find our redemption. In this scenario, we are presented with Jesus crying out in despair “My God, My God, why has Thou forsaken me?” at the very moment God abandons Him (and, therefore, us) to ameliorate against His anger and resentment. In reality, Jesus was praying Psalm 22 which begins with those words and probably was designed by a loving God for Jesus to call on in His hour of highest need. If you read it, you will see what I mean.
Even after God is thereby technically satisfied, we still see Him angry and bitter on an ongoing basis at our many failures and our corrupted behavior. This view of God inevitably shapes our self-view. This view can be categorized by the phrase, “I am not…” As we consider our sometimes-feeble efforts to walk with God, we conclude that “I am not worthy,” “I am not wanted,” “I am not acceptable,” “I am not valued,” “I am not loveable unless I am perfect,” etc. In this view, I am being judged and condemned all the day long.
Our view of God (our theology) shapes how we feel on a day-by-day basis. If we embrace the toxic, Calvinistic God, we tend to live in anxiety, fearfulness, depression and defeatism. We often find ourselves hopeless and estranged, angry at God and desperate to appease Him. We mistrust in God’s motives and His nature.
This is exactly how the pagans felt about their gods whom they thought of as capricious and sinister. Like children of alcoholic parents or fathers and mothers with anger management problems, we find ourselves carrying burdens in the relationship we were never meant to carry; e.g. guilt and shame. We are happiest when he/she seems to be asleep, absent or disconnected from our day-to day lives.
Our view of God (our theology) then shapes the way we respond to Him. We try to appease God through ritual and religion. We search for a way out, bargain with Him or try to buy Him off. We are constantly caught up in a triangle of sin, death and despair. Sadly, we think of this as normative, the way God set it up. We often feel that we are living separated from God, a kind of Hell on earth. We find ourselves anticipating a God who is mean and a harsh judge.
We are forever struggling to escape guilt and shame. For many, moral conviction usually leads to condemnation and judgment, so they avoid it (moral conviction) at all costs. Many beat their consciences to death with a ball bat to escape a constantly accusatory voice. Too many of today’s Christians have grown up with various degrees of a toxic level of Calvinistic Christianity and they suffer for it.
Like the common man in Jesus’ day who could not endure the God of the Pharisees, they have given up on God and walked away from any real relationship with Him or His church. That is why Jesus’ message brought the common man of His day such Good News of acceptance and forgiveness. Properly understood, it will do the same for us today.
The toxic Calvinistic view of God is often binitarian in its approach (vs trinitarian). It well-defines the role of the Father and the Son in our salvation, but seems largely to ignore or understate the role of the Holy Spirit and God’s grace toward us, offered even before we come to know Him.
Rom 5:8-11 But God demonstrates His own love toward us, in that while we were yet sinners, Christ died for us. … 10 For if while we were enemies, we were reconciled to God through the death of His Son, much more, having been reconciled, we shall be saved by His life. 11 And not only this, but we also exult in God through our Lord Jesus Christ, through whom we have now received the reconciliation. NASB
The Benevolent God Theory
In contrast to the toxic Calvinistic view of God is the biblical, Trinitarian, Covenantal view of God in both the Old and New Testaments. Biblical Covenantal Christianity flows from the experience and example of the triune community of mutual love, mutual acceptance and mutual submission from which Jesus came to redeem us.
Many people down through the ages have retroactively painted the God of the Old Testament with the toxic Calvinistic brush. One early heresy of the church (Marcionism, 144 AD) even posited a dualism that taught that the God of the Old Testament was an evil, wrathful demigod separate and distinct from the God of the New Testament.
Emphasis was (as still is by many) focused on severe judgments of people and nations totally ignoring God’s grace. His kindness is clearly seen in creation, the rescue of the human species in the flood, God’s many efforts to restore and redeem the nations, His almost constant forgiveness of Israel throughout its history and His promise (early and often) of a Messianic Redeemer sent to reconcile man to God for eternity.
Let us now take a comparative look at God through a different lens: the Trinitarian, Covenantal God.
The Trinitarian, Covenantal God, far from being surprised by the Fall of man, foreknew that it would happen as a necessary downside of giving man free will and created mankind anyway. God did not have a plan B. In plan A, God embedded the solution to the fall of man in the loins of Adam. Luke goes to great genealogical effort to demonstrate this, showing that Jesus was descended directly from Adam (Lk 3:23-38).
Far from being aloof, angry and resentful over the Fall, God is seen as compassionate, reconciling and concerned for His children’s well-being. Far from longing for retribution and vengeance, God is seen as longing for restored relationship.
In fact, from the beginning He bases our salvation on a faith-based right relationship (the real definition of righteousness) rather than sinlessness, a requirement which no man can meet. All salvation is based in relationship and all right relationship is based in trust (faith or belief).
Jas 2:23-24 …and the Scripture was fulfilled which says, “And Abraham believed God, and it was reckoned to him as righteousness,” and he was called the friend of God. NASB
David rejoices in this distinction as indicated by his thinking in Psalm 32.
Ps 32:1-2 How blessed is he whose transgression is forgiven, whose sin is covered! 2 How blessed is the man to whom the Lord does not impute iniquity, and in whose spirit there is no deceit! NASB
Rather than requiring us to work our way back to Him, we see God coming Himself across the divide to rescue us and purchase our redemption. God comes among us, strapping on our humanity, in order to lead us back into fellowship with Himself.
Isa 40:1-5 Comfort, O comfort My people,” says your God. 2 “Speak kindly to Jerusalem; and call out to her, that her warfare has ended, that her iniquity has been removed, that she has received of the Lord’s hand double for all her sins.” 3 A voice is calling, “Clear the way for the Lord in the wilderness. Make smooth in the desert a highway for our God. NASB
The first 39 chapters of Isaiah and all of human history up to that time demonstrate that man cannot redeem himself, Here God calls out to comfort His people announcing that He Himself will pay double for their sins, the biblical price of redemption (Ex 22:7-9). Interestingly to me, the 39 books of the Old Testament (like the first 39 chapters of Isaiah) largely focus on man’s inability to save himself from his own sin nature.
The 27 book of the New Testament (like the last 27 chapters of Isaiah) largely focus on man’s redemption and reconciliation to God. This is due to the divine, loving intervention of the Father, Son and Holy Spirit into the lives and struggles of mankind. Perhaps that is a happy coincidence, but I tend to see design and hope in it.
The accompanying view of atonement to this view of God is often referred to as the ransom theory of redemption. In this format, God through Jesus offers Himself as the ransom required by our harsh enemy, Satan, who has seduced us into becoming his captives. This theory requires God, in the ancient role of Kinsman-Redeemer to do all the work of salvation to buy our redemption (to set the captives free) rather than requiring us to save ourselves by works and deeds.
In The Lion, the Witch and the Wardrobe, Aslan’s offer to give his life in exchange for Edmond’s life is an example of the ransom theory of redemption. This harsh demand for retribution is not laid at the door of God but as the demand of His enemy. This benevolent view of God demonstrates in Him a nature that offers Himself out of love for us as “a ransom for many.”
Matt 20:25-28 But Jesus called them to Himself, and said, “You know that the rulers of the Gentiles lord it over them, and their great men exercise authority over them. 26 “It is not so among you, but whoever wishes to become great among you shall be your servant, 27 and whoever wishes to be first among you shall be your slave; 28 just as the Son of Man did not come to be served, but to serve, and to give His life a ransom for many.” NASB
1 Tim 2:5-6 For there is one God, and one mediator also between God and men, the man Christ Jesus, 6 who gave Himself as a ransom for all, the testimony borne at the proper time. NASB
This view of God (this theology) inevitably shapes our self-view. This view can be categorized by the phrase, “I am…” versus “I am not…” As we consider God’s love for us, in spite of our sometimes-feeble efforts to walk with God, we conclude that:
• “I am worthy,”
• “I am wanted,”
• “I am acceptable,”
• “I am valued,”
• “I am loveable even though I am imperfect,” etc.
I am being perfected and sanctified all the day long by a gracious Father, Son and Holy Spirit.
Our view of God (our theology) shapes how we feel on a day-by-day basis. If we embrace the Trinitarian, Covenantal God, we tend to live in self-acceptance, peace, happiness and joy. Grateful for His great grace to us, we dwell in an abiding, hopeful expectation for the future (Rom 8:28-30). We often find ourselves desirous to please God because of this great gratitude. We fully trust in God’s motives and His nature.
Our view of God (our theology) then shapes the way we respond to Him. We seek God for revelation and relationship. We search for intimacy with Him. We find ourselves dwelling in a triangle of forgiveness, life in God (zoe) and happiness. We feel that we are now living in union with God in what Jesus 28 times called the Kingdom of Heaven on earth (Mt 4:17). We find ourselves anticipating a God Who is a good and loving Father, trustworthy and faithful (Mt 7:9-12). Such a viewpoint allows for and facilitates a reconciliation of a prodigal people with their loving Father.
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Whenever the Christian Church loses the spiritual power and authority given us by Jesus, as a demonstration of God’s love and grace, it aligns itself with the culture and focuses its teaching and understanding around control issues. It becomes an arm of the state and the culture to keep the populous in line.
The church of the toxic God takes on a harshness, over-emphasizes duty as compared with grace and presents the world with a demanding God seeking a toxic relationship. It is no wonder the people around us so often reject this presentation of God as both unacceptable and untenable.
Even those who faithfully strive to operate within this toxic view of God find themselves damaged and often lacking in joy. They become defined by legalism, joyless obedience and duty. Less subtly, the church of Jesus becomes known as the sponsor of such unbiblical constructs as the Inquisition, the holocaust and antebellum slavery, all conducted in the name of this toxic God. All of this coalesces to diminish or even eliminate the Christian witness of a loving God to the world around us.
It is hard, in this context, to love this God with “our whole heart, our whole mind and our whole being” and harder still to find the impetus to love our neighbor as ourselves except as a response to duty. The two Great Commandments are passed over by our attempts to obey the ten sub-commandments and the 613 regulations that define how this is supposed to work.
Jesus tells us that if we focus on these two great commandments as a manifestation of a loving, mutually-submissive, triune community in Heaven and on earth, we will fulfill all the Law (Torah) and “the requirements of the Prophets” (Mt 22:35). We will have eternal life (Lk 10:28) and will be “not far from the Kingdom of God” (Mk 12:34).
Torah Law (vs. ritual law) includes (as outlined in Ps 19:7-9): God’s precepts, His testimony, His commandments, His judgments and the fear of the Lord (the requirement to respect God).
Ps 19:7-9 The law of the LORD is perfect, restoring the soul. The testimony of the LORD is sure, making wise the simple. 8 The precepts of the LORD are right, rejoicing the heart. The commandment of the LORD is pure, enlightening the eyes. 9 The fear of the LORD is clean, enduring forever. The judgments of the LORD are true; they are righteous altogether.
Some people think the Law is all about dos and don’ts, but it is much bigger than that as the original language of the text reveals.
• “The Law” (torah) is divinely revealed teaching,
• God’s “Ways,” expressed in the following terms:
• “Statutes” or “Testimony” (edot) are God’s covenant terms to be kept.
• “Precepts” (piqqudim) are detailed rules for life.
• “Commands” (miswot) are the insistent will of a personal God who is Israel’s Lord.
• “Decrees” (huqqim) are rulings written down and prescribed for permanent observance.
• “Laws” or “Judgments” or “Ordinances” (mispatim) are verdicts of the divine Judge covering a full range of circumstances.
• “Fear” (yirah) is dreadful respect.
• “Words” is the translation of two Hebrew words:
o (dabar) is the communications of God’s will to His people, and
o (imrah) is used to convey God’s promises.
o The Torah (God’s word) is seen as God’s perfect revelation verbalized.
o Jesus (the Word) is seen as God’s perfect revelation in human form, the perfect reflection of the Father.
All of these nouns go to make up God’s Torah. Torah is too often seen as legalism versus what it is meant to be, a description of God’s ways, His values and His basic operating principles.
Ps 19:7-11 The law of the Lord is perfect, restoring the soul. The testimony of the Lord is sure, making wise the simple. 8 The precepts of the Lord are right, rejoicing the heart. The commandment of the Lord is pure, enlightening the eyes. 9 The fear of the Lord is clean, enduring forever. The judgments of the Lord are true; they are righteous altogether. 10 They are more desirable than gold, yes, than much fine gold; sweeter also than honey and the drippings of the honeycomb. 11 Moreover, by them Thy servant is warned; in keeping them there is great reward. NASB
The Torah of a toxic God would not “restore the soul,” “make wise the simple,” “rejoice the heart,” “enlighten the eyes,” “endure forever,” or “foster right relationships (righteousness)” with either God or our fellow man. It is certainly neither “more desirable than gold” nor “sweeter than the honeycomb.”
Nor is the toxic legalism that flows from a toxic view of God the Law that Jesus came to fulfill. The Torah that Jesus came to fulfill is the one described in Ps 19 above that was designed by a loving Father to show us His basic operating principles so we could understand the behaviors He values. It is manifested in all of the teachings of Jesus designed to re-acquaint us with the steps involved in what Baxter Kruger calls The Great Dance between us and the triune God. (I have borrowed much from Baxter’s teaching and recommend his book by that name for more on this subject.)
Matt 5:17-18 “Do not think that I came to abolish the Law or the Prophets; I did not come to abolish, but to fulfill. 18 “For truly I say to you, until heaven and earth pass away, not the smallest letter or stroke shall pass away from the Law, until all is accomplished. NASB
David was obviously relating to a much more benevolent God when he penned these words in Ps 32 below. He was obviously relating to a differently-motivated God when he assures us that our salvation is based on right relationship with God and not upon a sinlessness that no man can achieve.
Ps 32:1-2 How blessed is he whose transgression is forgiven, whose sin is covered! 2 How blessed is the man to whom the Lord does not impute iniquity, and in whose spirit there is no deceit! NASB
Written at a time when David was all too aware of his sinfulness (probably after his rape of Bathsheba and his murder of her husband, Uriah, the Hittite), David acknowledges that his attempts to hide his sin resulted in a life of shame, guilt and despair. His separation from God was self-imposed due to his guilt and shame. This separation was not God’s will or desire, reasons David, because somehow even in the Old Testament, David instinctively knows that nothing can separate us from the love of God (Rom 8:35-39).
Then he tells us that when he acknowledged his sin, his benevolent God was only too glad to forgive him and restore him to full fellowship. Rather than becoming an ongoing purveyor of condemnation (Rom 8:1), his benevolent God was his hiding place, his shelter from his enemies, preserving him from trouble and surrounding him with deliverance.
Ps 32:3-4 When I kept silent about my sin, my body wasted away through my groaning all day long. 4 For day and night Thy hand was heavy upon me. My vitality was drained away as with the fever heat of summer. Selah.
Ps 32:5 I acknowledged my sin to Thee, and my iniquity I did not hide. I said, “I will confess my transgressions to the Lord”; and Thou didst forgive the guilt of my sin. Selah.
Ps 32:6 Therefore, let everyone who is godly pray to Thee in a time when Thou mayest be found. Surely in a flood of great waters they shall not reach him. 7 Thou art my hiding place. Thou dost preserve me from trouble. Thou dost surround me with songs of deliverance. NASB
God then speaks out of David telling us that He desires to teach us His ways in as easy a manner as possible, avoiding, if possible, the more difficult approaches typified by the horse’s bit and bridle. David then re-enters the conversation and tells us that sorrow is the result of our wickedness, but those who trust in the Lord are surrounded by lovingkindness (mercy). If we are rightly related to God and our neighbor, we should dwell in joy.
David sees himself as a sometimes sinner or transgressor who is nonetheless a righteous man (upright in heart), who knows how to repent and be restored. He sees a God who is glad, even anxious, to restore, and Who is not angry and demanding that David fix himself before fellowship can be renewed.
Ps 32:8-11 I will instruct you and teach you in the way which you should go. I will counsel you with My eye upon you. 9 Do not be as the horse or as the mule which have no understanding, whose trappings include bit and bridle to hold them in check. Otherwise they will not come near to you. 10 Many are the sorrows of the wicked; but he who trusts in the Lord, lovingkindness shall surround him. 11 Be glad in the Lord and rejoice, you righteous ones, and shout for joy, all you who are upright in heart. NASB
We need to know God as He is actually presented in the scriptures, not as the culturally corrupted church in the west has all too often presented Him. We need to trust Jesus when He tells us that He is the exact manifestation of the nature of God,
John 14:5-12 Thomas said to Him, “Lord, we do not know where You are going, how do we know the way?” 6 Jesus said to him, “I am the way, and the truth, and the life; no one comes to the Father, but through Me. 7 “If you had known Me, you would have known My Father also; from now on you know Him, and have seen Him.” 8 Philip said to Him, “Lord, show us the Father, and it is enough for us.” 9 Jesus said to him, “Have I been so long with you, and yet you have not come to know Me, Philip? He who has seen Me has seen the Father; how do you say, ‘Show us the Father’? 10 “Do you not believe that I am in the Father, and the Father is in Me? The words that I say to you I do not speak on My own initiative, but the Father abiding in Me does His works. 11 “Believe Me that I am in the Father, and the Father in Me; otherwise believe on account of the works themselves. NASB
We need to trust Jesus when He tells us that the pharisaical presentations of God down through time have badly misrepresented Him. He told the Pharisees of His day that they “shut off the kingdom of Heaven from men,” “preventing others from entering,” “traveled land and sea to make a single proselyte only to make him twice as much the son of Hell as themselves” (Mt 23). He went so far as to tell them that they were of their father, the Devil.
Jesus was very seldom up in anybody’s face like this, but the Pharisees were mispresenting His Father and damaging people’s view of God, salvation and atonement. He felt that it was an issue that was vital to address at that time and it is just as vital to address it today. It is vital that we deliver people from their toxic view of God if we are going to help them find their way back into right relationship and fellowship with the loving God who created them, died for them and longs for fellowship with them every day of their lives.
Toxic, Calvinistic God vs Trinitarian, Covenantal God
The Fall of Mankind created a great divide between man and his creator. How is this problem to be addressed theologically? There are two views. This is an outline designed to summarize the more detailed explanation offered above.
Toxic, Calvinistic God
• Surprised by the Fall, resulting from man’s unexpected corruption
• Aloof, angry, resentful and punitive for His ego’s sake
• Longs for retribution, revenge
• Requires us to work our way across the divide to find our redemption
Trinitarian, Covenantal God
• Foreknew the Fall (Ps 139), resulting from man’s free will
• Compassionate, reconciling and loving for His children’s sake
• Longs for restored relationship
• Comes Himself across the divide to rescue us and purchase our redemption (Is 40:1-5)
Our view of God (our theology) shapes our self-view.
TOXIC VIEW OF GOD:
I am not…
I am not worthy
I am not wanted
I am not acceptable
I am not valued
I am not loveable unless I am perfect
I am being judged and condemned I am ……..
LOVING VIEW OF GOD:
I am worthy
I am wanted
I am acceptable (Ps 32:1-2)
I am valued even though I am a sinner
I am loveable although I am not perfect
I am being perfected, sanctified
Our view of God (our theology) shapes the way we feel.
TOXIC VIEW OF GOD:
Anxiety
Fear
Depression & defeatism
Hopeless & estranged
Angry at God
Desperate to appease God
Mistrust in God’s motives and nature
LOVING VIEW OF GOD:
Self-acceptance
Peace
Happiness & joy
Gratitude for grace
Hope for the future (Rom 8:28-30)
Desirous to please God
Trust in God’s motives and nature
Our view of God (our theology) shapes the way we respond.
TOXIC VIEW OF GOD:
Appease God through ritual & religion
Search for a way out, a deal
Triangle of sin, death and despair
Hell on earth, separation from God
God is mean, a harsh judge
LOVING VIEW OF GOD:
Seek God for revelation and relationship
Search for intimacy
Triangle of forgiveness, life and happiness
Kingdom of God on earth (Mt 4:17; 6-9)
God is good, a loving Father (Mt 7:9-12)
Toxic, Calvinistic Christianity is almost “binitarian” with little or no emphasis on the Holy Spirit, the grace of God, or conviction leading to salvation.
Biblical, Covenantal Christianity is actively “trinitarian” with a full awareness of the work of the Holy Spirit, the grace of God and conviction leading to sanctification.