What Does a Perfect God Look Like?

The “classical view of God” refers to the view of God that has dominated Christian theology since the earliest Church fathers. According to this theology, God is completely “immutable.” This means that God’s being and experience never changes in any respect. God is therefore pure actuality (actus purus), having no potentiality whatsoever, for potentiality is a power to change which, as I just said, is ruled out in classical theology.

God is therefore also timeless (sequence-less), for “before” and “after” signifies some sort of change which, again, God is incapable of. Finally, God is “impassible” in classical theology, meaning that God is “above” experiencing emotion. To experience emotion God would have to be affected by something outside of himself, but this is impossible if God has no potentiality for change. Ancient philosophers and classical theologians thought all of these things were implied in the belief that God is “perfect.”

This concept of perfection comes to full fruition in a Greek philosopher named Parmenides, but it gained its most influential advocate in Plato who followed on Parmenides’ heels. In the Republic Plato argues that the gods must be unchanging, for all change can only be for the better or for the worse, and what is perfect cannot be improved or diminished. So, what is perfect must be completely unchanging. The argument is repeated ad nauseum by later Greco-Roman philosophers and then repeated by many early church theologians.

Think about this argument for a moment. Imagine a person walking around in a very upbeat mood who then encounters a friend who is despairing over the recent death of her child. Do you think the grief of the friend would alter the mood of this person? Wouldn’t it be grotesque if this person remained “immutable” in their upbeat demeanor while interacting with her grieving friend? Isn’t it the case that the more perfect this person was, the more deeply they’d be affected by their grieving friend? If they were in fact a perfect person, they wouldn’t be improved by this encounter, and they certainly wouldn’t be diminished by it. But they would be changed by it – precisely because they’re perfect.

This is the fatal flaw in Plato’s argument, and the fatal flaw in classical theology. The eternally-the-same and affected-by-nothing conception of perfection is completely non-relational and impersonal. It could perhaps be applied to timeless principles, but not to a personal being. Yet, from the earliest times Christian theologians applied this line of reasoning to the God of the Bible.

If we instead think of perfection in personal terms while acknowledging that God is perfect, the last thing we’d conclude is that God is completely unchanging, devoid of potentiality, sequence-less, or devoid of emotion. Instead, if we think of perfection in personal terms, the picture of God we get is one in which he is deeply affected by his relationships with those he creates. Of course, God’s character and nature is eternally-the-same, but his experience of his creation would be perpetually changing as he relates to perpetually changing people in a perpetually changing world.

Is this not exactly the picture of God we get in the Bible? Where in the Bible is there any hint that God’s experience of the world is unchanging and non-sequential? The God of the Bible is continually acting and responding. He plans, and then alters plans in response to new situations. He rejoices, grieves, gets angry, experiences disappointment, etc. While his sense of time is radically different form ours – as you’d expect from a being who has always existed – he nevertheless relates to humans in sequence (how else can one being relate to another?).


Most important, out of unfathomable love, the God of the Bible became a human being. Talk about God having the capacity to change and to be deeply affected by another! To me, one of the most shocking – and disappointing – mysteries of history is how bright Christians, who were taught to look to Jesus to know what God is like (e.g. Jn. 14:7-9), ended up asserting that God is immutable, devoid of potential, non-sequential, and impassible. I believe it’s time to lay this misconstrued Greek concept of perfection to rest.

- Greg Boyd

Does God Still Heal

In the ancient world Jesus was known first and foremost as an exorcist and a healer. These two activities are mentioned in every summary of Jesus’s ministry found in the Gospels.

It’s common for Western Christians today to accept that infirmities (sickness, disease, injuries, disabilities and deformities) are part of God’s mysterious plan for their life. We may ask God to relieve us and others from physical afflictions, but we also pray for God to help us accept them as part of his mysterious “sovereign plan.”

Jesus and the early church had a different perspective, however. Never once did Jesus or anyone else in the New Testament encourage people to accept their afflictions as coming from God. Instead, they uniformly revolted against afflictions as being the direct or indirect byproducts of Satan’s oppressive regime. They viewed sickness and disease as part of the diabolic curse that afflicts the fallen world and they understood that the kingdom of God is all about reversing the curse. They believed that where God reigns, his original holistic design for the human body would be restored and the physical afflictions that were directly or indirectly brought about by the demonic powers would cease.

For example, Luke describes a woman who was “bent over and could not straighten up at all” as being “crippled by spirit.” When Jesus healed the woman certain religious authorities objected, for it was the Sabbath. But Jesus replied, “should not this woman, a daughter of Abraham, whom Satan has kept down for 18 long years, be set free on the Sabbath day from what bound her?” (Luke 13:11, 16). The woman’s deformed back was the result of a crippling spirit and part of Satan’s oppressive regime.

The central role healing played in Jesus’s ministry as well as the close connection between physical infirmities and demonic activity is succinctly expressed by Peter when he summarizes Jesus’s ministry by saying, “he went around doing good and healing all who were under the power of the devil” (Acts 10:38). Jesus was all about reversing the curse, and this included all forms of physical affliction.

This was the general understanding of the church for the first three centuries. In fact, the early church’s ability to free people from physical afflictions and demonic oppression was one of the strongest tools of evangelism. While healers and exorcists were rather common in the ancient world, it was widely conceded that no one could heal or deliver people as effectively and as consistently as Christians.

Since the job of the church is to manifest everything Jesus manifested and revolt against everything Jesus revolted against, we must accept that manifesting God’s original holistic design for the human body while revolting against the powers that afflict us physically remains a central part of our kingdom mandate. We are called to revolt against physical infirmities as part of Satan’s regime, not accept them as part of God’s mysterious will.

We are called to trust that God can and does continue to heal people today.

Greg Boyd

The Narrowest Religion in the World

The Christian religion is at once the broadest and the narrowest in the world. It is a faith that admits every possible kind of person. But it admits them in only one way.

There is one God. Only one. If there were two gods there might be two paths to salvation—you get saved by this god and I will get saved by that one. But there is only one God and, therefore, only one path to salvation.

There is one humanity. Only one. If there were two kinds of people there might be two paths to salvation—you are part of this group and I am part of that one. But there is only one humanity and, therefore, only one path to salvation.

There is one Mediator. Only one. If there were two mediators there might be two paths to salvation—you have this mediator represent you and I’ll go with that one. But there is only one mediator and, therefore, only one path to salvation.

There is one ransom. Only one. If there were two ransoms there might be two paths to salvation—you have your debt paid by that savior and I’ll have my debt paid by the other one. But there is only one ransom and, therefore, only one path to salvation.


One God created one humanity represented by one Mediator who paid one ransom. So there is only one way. The way to salvation is so broad that it can admit every person who seeks for God, yet so narrow that they can enter only through Jesus Christ. (See 1 Timothy 2:1-7.)

Knowing God

Isn’t it strange that the New Testament has told Saints to in essence “chunk” (that’s East Texas for “getting rid of”) the Law, yet so many still live every day centered around the pages containing the Law and neglecting the Word become flesh in the person of Jesus Christ.  In today’s writing Michael helps us to want to do some “chunking.”

For the Law was given through Moses; grace and truth were realized through Jesus Christ.--John 1:17

Law is the Word of God written down. Jesus, on the other hand, is the Word become flesh. That is an important distinction, since the Law centers around a page and Word become flesh around a person.The Law is heard and to a certain extent open to each individual’s interpretation, because each person has a different heart dictionary that limits by subjective definition each word read. For example, the word comforthas different connotations for each individual. To read, “the God of all comfort,” will mean a little something different to each reader. John 1:18 tells us that no man has seen God at any time. This simple statement rules out all who make absolute claims to knowing what God is like or who philosophize about God. Man does not know God. Through the mind, body, and world man can gain a concept of what God is and spend endless hours examining and propagating the notion. The imagining may appear very lofty; however, the assessment is still made from a heart dictionary and is therefore faulty. Only Jesus can explain Him. We find out who God is from Jesus or we never find out. This is why Jesus said, “I am the way, and the truth, and the life; no one comes to the Father but through Me” (John 14:6). If we want to know the reality of God, not just an appraisal, we must come to God through Jesus. “He who has seen Me has seen the Father; how do you say, ‘Show us the Father’?” (John 14:9) If a disciple has not seen God, it is simply because he has not seen Jesus.Ten thousand years of human history proves that God cannot be described with words, He can only be revealed through a person. Jesus made God known through His life! The doctrines of God will leave a man prostrate in fear. The character of God revealed in Jesus leaves man walking, leaping, and praising God. Jesus reveals what is at the very heart of God, His love. Jesus is God’s love in action, or Jesus is God’s grace, for grace is love in action. Jesus makes God approachable while theology makes man turn and run. Written words will never draw man to God; only His love in the person of Jesus, the Word become flesh, attracts us.    

What powerful words in John 1:17: “…grace and truth were realized through Jesus Christ.”  Grace and truth…love them both.  Of course it helps to have an accurate biblical definition of both.

Michael draws our attention to one of the most important truths we can ever know: there is a huge difference between the “doctrines of God” and the “character of God.”  And Michael points out what man really wants to know: “what is at the very heart of God.”  Michael tells us Jesus reveals God’s love…that which is at the very heart of God.

So we can know just why so many Christians go through life as a Christian and never really “know” God because their focus is on God’s doctrines instead of God’s character.  Man may not know God, but His Saints certainly can.  Only His Saints will be able to see God through Jesus’ revelation of Him.  God told us that in John 1:17.

Something to Ponder

Sinful Nature and Free Will

Q: If our sinful nature is what causes us to sin/reject God, can we be held responsible for our sins, when this nature resulted from Adam and Eve’s sin? Do we really have the freedom to either choose/reject God if our sinful nature compels us to reject God?


On the other hand, if our sinful nature only influences, but does not cause us to sin, wouldn’t that mean that it is theoretically possible, however improbable, to choose to live a completely sinless life (because of the free will that we have)? How come every single human being that has ever lived will use the freedom that they have to go “that way” instead of “this way”?

Lastly, correct me if I’m wrong, but Scripture seems to suggest that if any of us were in Adam and Eve’s place, we would have chosen to do the same thing and eat of the forbidden fruit. However, if that was the case, did we really have free will to go “this way or that way”, when it seems impossible for any of us to have chosen not to eat the fruit?

A: Here are three considerations regarding “sinful nature” and our free will:

1) I do think it is theoretically possible for an individual to live a sinless life. Yet, this isn’t inconsistent with admitting that every one will inevitably sin. Think of it like this. Every car crash (let us assume) is preventable, if only drivers were more careful.  Hence, it is theoretically possible that there will be no car crashes any where on the earth today — or this month — or this year — or ever.  But it is certain there will be car crashes, for which drivers are responsible.   The thing is, statistical certainty doesn’t negate individual responsibility.  We are responsible for every sin we commit, for we didn’t need to do it. We could have done otherwise. It’s theoretically possible to go the rest of our lives without sinning. Yet, it’s certain that, over our lifetime of decisions, we will sin.

2) I see “original sin” as a) our being born screwed up in a myriad of ways, including spiritually; and b) being born in a screwed up world that is oppressed with fallen powers. This doesn’t make us sin, for sin is only sin if we could do otherwise.  Yet, it does render it certain that we will eventually sin (see above).  This is, in part, why we need a savior.


3) Finally, it’s important that we not think about this only in individualistic terms.  From a biblical perspective (and now, with much confirmation from science), the human community is, in a sense, one person, extending back to Adam. We influence each other, and are responsible, in varying degrees, for one another.  So we have collectively gotten ourselves into a situation where we can’t avoid sin, and the responsibility is shared by all of us.  This is what Paul means when he says we were in Adam.  Yet, we are now placed in Christ — all of us (I Cor. 15:22; Rom 5:14-20). It’s just that we all (including believers) tend to see ourselves and our world as though we were yet in Adam.  Transitioning from Adam-thought to Christ-thought is what discipleship is all about.

Greg Boyd

Why God Makes You Wait

There are times in the Christian’s life where we wait upon God, where we wait for relief from some kind of affliction, and where we wait for a long time for God to answer prayer. I am certain that you have experienced times like these, and know that the temptation in such times is to despair and to demand, to grow angry and impatient. But in The Mystery of Providence John Flavel warns: Though God means to give you the comfort or mercy you long for, he usually first exercises your patience by making you wait. He does that for these 3 reasons:

1. Because this is not the right time for you to receive that mercy. Simply stated, God does not judge time as you do. You are in a hurry, but God is not, and he knows the perfect time to dispense his mercy. “For the LORD is a God of justice; blessed are all those who wait for him” (Isaiah 30:18). Will you wait for his timing?
2. These difficult circumstances have not accomplished in your heart what God means for them to accomplish. Though you may be earnest and impatient in your desire for what you believe are better circumstances, God will wait until the trial has accomplished his purposes.
3. The more you pray and the more you search your heart, the sweeter the relief will be when it comes. God means to overwhelm you with his grace, and it may take fervent prayer and humble patience for you to respond to his mercy in the right way. “It will be said on that day, ‘Behold, this is our God; we have waited for him, that he might save us. This is the LORD; we have waited for him; let us be glad and rejoice in his salvation’ (Isaiah 25:9 ESV).”

As a sinful human being you are prone to judge your circumstances by your senses and observations. Always consider that God’s heart can be toward you even while his hand appears to be against you. If your circumstances continue unabated you may be tempted to think that your prayers have been useless and that you are without hope in the world. You may even go so far as to conclude that God is angry with you and has closed his ears to your prayers. But the God who has saved you will never turn his back on you.
Instead of believing such lies, consider these 6 things:

1. God is delaying his mercy for your benefit. God is waiting so that he may extend grace to you at the perfect moment. Right now you are in the time of preparation where God is readying the comfort he means to give you. A foolish child plucks an apple while it is green. But when that apple is ripe, it drops off of its own accord and is far more delicious and wholesome. Wait with wisdom and patience. It will be worth the wait.
2. A heart that trusts in God is far more precious than any comfort. It is a greater mercy to have a heart that trusts in God than to enjoy the comfort you are sure you need. Flavel says, “a frame is better than a fruition.” A heart oriented toward God is much more precious and enduring than any peaceful or comfortable circumstance.
3. Mercy is never nearer than when your heart and hope is lowest. Light shines the brightest when you are sure that only darkness remains. God’s mercy will be all the brighter when your heart is in its darkest state.
4. God delays his mercy because you are unfit to receive it. God’s mercy may be waiting for you to become ready to receive it. God may holding it back for your own good, even while you grumble and complain about his lack of haste.
5. Remember that any mercy you desire is only and entirely a gift of grace. You do not deserve God’s mercy and have no claim to it. Because of this, the only proper way to wait for it is with patience and gratitude. You are waiting for a gift, not for your just reward.
6. Consider how many people are forever cut off from all hope of mercy. Consider those who are perishing without grace and how for them all that remains is the further expectation of wrath. This might have been you if not for the grace of God. So wait for God’s mercy with patient humility.

You Don't Really Know Who Your Friends are Until.....

You don’t really know who your friends are until their relationship with you becomes a liability instead of a benefit. Many celebrities, and even Christian celebrities, have learned this lesson the hard way. In the blink of an eye, or the release of a news story, they went from fêted to ignored, from celebrated to invisible. They learned quickly that many of their so-called friends had actually not been friends at all, but people thriving on a kind of symbiotic relationship where each benefited the other. When the relationship become a liability, their friends were suddenly nowhere to be found.

This happened to Jesus. When he was performing miracles and laying verbal beatings on the Pharisees and healing men who had been born blind, his friends were only too happy to ally themselves with him. They were proud to know him, to be known in relation to him, and to be in his inner circle. But when he became a hated criminal, when he was dragged before the courts and accused of crimes, his friends quickly made themselves scarce. They disappeared into the night, leaving him to fend for himself.

For as long as you and I have lived, at least if you have lived in this Western, first-world culture, friendship with Jesus has been beneficial. At worst this friendship has been neutral so the benefits have balanced the drawbacks. And while I am no prognosticator of doom, it seems increasingly clear that a relationship with Jesus will soon be more and a more of a liability before this watching, judging world.

Looking at the people around me who have professed faith in Christ, and looking at many of the Christians I know through social media, I see two kinds of concerning reaction.
Some are denying him and rejecting him. They have determined that the cost of associating with Jesus is too high, and they have walked away from him altogether. Any association with Jesus typecasts them as bigoted, as intolerant, as judgmental, as trapped in an appallingly outmoded system of morality. They have chosen to leave him behind.

Many more are redefining the terms of their friendship by redefining their friend. They are creating a new version of their friend Jesus, rewriting him in their own image, or in the image of the culture around them, making him into a figure who has been misunderstood and who is far more tolerant, far more accepting, far more palatable. This inoffensive Jesus loves without judgment, he gives without expectation, he proudly waves a rainbow flag.

But, of course, Jesus is unchanged and unchanging. He will not bow to the changing culture, he will not cede to the rising tide. Jesus will only ever be who he is and who he has always been. And each of us has a choice to make.


You don’t really know who your friends are until their relationship with you becomes a liability instead of a benefit. We don’t really know who Jesus’ friends are until a relationship with him becomes a liability instead of a benefit. We know that Jesus is proud to be the friend of sinners, and in the days to come, we will discover which sinners are truly proud to be friends with him.