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About John Lindell

This is my personal story. You can skip it, if you choose, and go directly to my essays concerning deism, and its historical and theological background. But I feel that an author should tell something about himself or herself so the reader can know “where the author is coming from.”

I am 79 years old. My wife and I have a fine family including two sons, a daughter, two daughter-in-laws, one son-in-law, four grandchildren, one granddaughter-in-law, and two great grandchildren. I have a degree in religion from Baylor University, 1952, and a master’s degree in social work from the University of Texas, 1957. After a very brief ministry in a Baptist church, I was a social worker for 33 years before retiring.

For over 50 years, I have been a student of religion, the New Testament, and Christian church history. My essays are an effort to share what I have learned in my search for an understanding of religion and life.

The first interpretation of the meaning of life was given to me in Baptist churches that I attended as a child. I was taught that human beings are naturally “sinful” (bad) and would be punished by burning forever in a horrible place called “hell.” I was told that the only way that a person could be “saved” from this punishment was to become a “Christian” by believing that God sent His “only Son” Jesus to die in my place to “pay the death penalty” for my sins.

As an 11 year-old child, I was frightened by this but I believed it because adults taught this to me. (Children usually believe what adults tell them.) I became very concerned about people “going to hell” so, at age 14, I decided that I would become a Baptist minister.

After graduating from high school, I entered a Baptist university and became a ministerial student. In my freshman year, I threw myself wholeheartedly into efforts to “save people from hell” by joining other students in preaching on street corners and at the city jail. In my sophomore year, I became overwhelmed by the thought that most people would never hear about Jesus so they would have no opportunity to be “saved” from everlasting punishment in “hell.” This did not seem fair to me. I could no longer believe that God would torture people forever just because they did not “believe Jesus died on a cross to save them.”

I began to question what I had been taught about Jesus. I had been taught that God became a human being, named Jesus, so his death (as a human being) on the cross could serve as a “substitute” to pay the “death penalty” incurred by human beings because of their sins.

The idea that Jesus was God in human form is contained in the doctrine of the “Trinity” of God as “Father, Son (Jesus), and Holy Spirit.” I found this idea very puzzling. In one of my religion classes, I chose to write a term paper on the “Trinity of God.” I read the entire New Testament, making notes on the relationships of “the Father, Jesus, and the Holy Spirit.” I concluded that Jesus did not consider himself to be the same as, or equal to, God.

As I searched for what I could believe as a Christian, I graduated from the university, got married, and entered Southwestern Baptist Theological Seminary in Fort Worth, Texas. I also became pastor of a Baptist church in a very small town. In my seminary class on “Missions,” the professor lectured on the importance of sending missionaries to foreign countries because people were going to “hell” if they did not hear about Jesus. I remember feeling very upset by this.

How could a fair and loving God condemn people to “hell” when they had never even heard about Jesus. This did not make sense to me. The idea of unending torture in “hell” for not “believing in Jesus” implies that God is sadistic and fiendish. Certainly no rational person could respect or love a “God” like that.

I dropped out of the seminary after only a few months, but I continued as minister of the small Baptist church. In the “gospel” which I preached at that time, I emphasized the “resurrection” of Jesus as “evidence” of God’s power to give life, and I emphasized the necessity of repentance to obtain forgiveness of sins. I simply avoided the subjects of “hell” and “being saved by Jesus’ death on the cross.”

But I was confronted again by these subjects during a funeral at my church. I agreed to assist in a funeral for a man who was not a member of our church. The funeral was conducted by an old Baptist minister who had known the family in previous years. In his “sermon,” the old minister made it very clear that he did not consider the deceased man to be a Christian, and then the old minister proceeded to preach an evangelistic sermon about only Christians going to heaven. In effect, the old minister preached the deceased man into “hell” as the man’s wife and children sat in the front pew.

I was appalled by the old minister’s lack of sensitivity. I only hoped that the widow and her children did not hear what the minister said. But I heard it. I had heard this as a child in a Baptist church, I had heard it in a Baptist university, and I had heard it in a Baptist seminary. I finally had to face the fact that I did not believe this, and I would not preach this.

After only one year, I resigned as minister and began my search for a different understanding of life. I was convinced that God cares about everyone, not just “Christians.” This became a guiding belief in my personal religion.

At 24 years of age, I began a new career as a social worker. I obtained a master’s degree in social work and became very involved in family and children’s work, especially child protective services. I also became busy with my own family, as my wife and I had two sons and a daughter during our first seven years of marriage.

Like many parents, my wife and I felt a responsibility to give our children some religious education and identity. We made a decision to join a Methodist church so our children could avoid the experiences that my wife and I had in growing up in Baptist churches. The Methodist church was trinitarian but Methodists did not sing songs like “Washed in the Blood of the Lamb” and I never heard a sermon on “hell” during the 20 years our family belonged to Methodist churches. If I did not believe the words in a creed or hymn, I simply remained silent. From age 30 until age 50, I was a member of Methodist churches.

During these years, I continued to search for what I could honestly believe. At the age of 38 (in 1968), I wrote a little book describing my personal religion which I called “Eso,” a Greek word meaning “within” because I found “truth” within my human nature. My little book was entitled, Book of Eso: A Guide to the Principles and Practice of Natural Religion.

The following are excerpts from my little “Book of Eso:”

“Eso is the oldest religion of humankind. It began when humankind began. It exists wherever people are. It is innate in each human being. It is inherent in the very design of human nature. Eso, which means “within,” is a name given in this world but the name is not important. It would be the same under any other name or no name at all.”

“Considering the apparent intelligence required in creating each human personality, or individual being, and the complex physical body in which each one dwells, as well as the ordered universe which surrounds humankind, it is improbable that such an able Creator would fail to provide some guide which every person can follow in living the Way intended for humankind and for the purpose intended for humankind.”

“This means that people cannot depend upon their environments, societies, or cultures to provide an explanation of life — for these surroundings are not the same for all people throughout all times.”

“It is apparent that all people have only one thing in common, that is, human nature. Certainly this suggests that a person must look within himself or herself — look within human nature — for a trustworthy guide in living.”

“All that we need to know about the way and purpose of life is within us.”

“The gift of life, which we possess through no choice or effort of our own, evidences a Creator, the infinite spirit of life, called “God.”

“People have discovered two important facts about the design of human nature: First, we have discovered that when we live in accord with the principle of love for others, we find joy. From this, we have learned that we are designed to live by love. Our basic human nature contains this guide for how to live.

“Secondly, we have observed within ourselves the fact that the more we live by love, our inner capacity to experience joy increases. But when we fail to love — whether by indifference to the needs of others, or by expressing or demonstrating hatred or hostility toward others –our inner capacity to experience joy shrinks and is reduced.”

“The inner capacity for joy is the measure of the amount of life within each person. As you live by love, you become more alive. As you fail to live by love, you become less alive.”

“Since the way of life intended for humankind is eso, that is, within every person, all possess the truth about life. This means that no one must depend upon any book or teacher or anything outside of himself or herself to show the way. A person has sufficient light within himself or herself.”

“When people follow that which is outside of themselves, they are in danger of idolatry. That is, they sometimes worship a book as “holy” or they deify a teacher by considering that teacher as more than human. This idolatry dishonors God the Creator who provided every person with the truth in the very being or nature of everyone.”

“One of the dangers in religions of the world is that many lead people into idolatry. There is one God, our Creator, and only God is to be worshipped.” (End of quotation)

I did not know that my religion, which I named “Eso” in 1968, had been known as “deism” for three hundred years. I had never heard of deism when I wrote my little “Book of Eso,” but I had read some Quaker literature about being guided by a “light within” and I had concluded that this “light” was inherent in the design of human nature, rather than some kind of “mystical” experience.

In 1980, when I was 50 years old, my wife and I were still members of a Methodist church but I was finding it harder to ignore the trinitarian theology found in worship services, especially in “communion” services where the “wine” (grape juice) represented Jesus’ blood “which was shed for you for the forgiveness of sin.”

From what I had read about Unitarian Christianity, I came to identify myself as a “Unitarian Christian.” In 1981, I decided to join a local Unitarian Church that belonged to the Unitarian Universalist Association. The American Unitarian Association and the Universalist Church of America had merged in 1961 to form the Unitarian Universalist Association (UUA).

The by-laws of the Unitarian Universalist Association stated that it would “cherish and spread universal truths taught by the great prophets and teachers of humanity in every age and tradition, immemorially summarized in the Judeo-Christian heritage as love to God and love to humankind.” This statement was printed on the Sunday “Order of Service” at the local Unitarian church on my first visit. At last, I thought, I had found the church that I had been looking for.

But the UUA was undergoing a great change when I joined the local Unitarian church.

American Unitarianism became a structured denomination in 1865 with the formation of the National Conference of Unitarian Churches that identified itself as consisting of “Christian Churches of the Unitarian Faith.”

In 1894, a statement by the National Conference affirmed that “These churches accept the religion of Jesus, holding in accordance with his teaching, that practical religion is summed up in love to God and love to man(kind)” but the Conference also stated that “Nothing in this Constitution is to be construed as an authoritative test; and we cordially invite to our working fellowship any who, while differing from us in belief, are in general sympathy with our practical aims.”

In effect, Unitarian churches in the United States became “non-creedal” organizations. During the early 1900’s, the Unitarian Christians became outnumbered by those members who differed from them “in belief,” especially non-theist humanists who appreciated the humanitarian “aims” of the Unitarian churches but affirmed no belief in God.

By 1981, only 30% of the members of UUA churches professed a belief in God. With the majority of its members being non-theists (either agnostics or atheists) the UUA changed its by-laws by dropping its reference to “love for God” in 1985. The UUA voted to become a “pluralistic” organization that included persons of all religious or philosophical beliefs. A survey of the local Unitarian church that I joined showed that only 13% of the members viewed themselves as “Unitarian Christians.”

I was very active in the local Unitarian church, serving as president of the Board of Trustees twice. I had hoped that a “pluralistic” church would be satisfactory for me but by 1994, the UUA leadership was primarily non-theist and the local congregation offered nothing for Unitarian Christians. I resigned from the church but still considered myself a “Unitarian Christian.”

I had never heard of deism until I read Thomas Paine’s book The Age of Reason in 1998. I admire Thomas Paine, and his book led me to explore deism in more depth. After reading Matthew Tindal’s book, Christianity As Old As Creation, A Republication of the Religion of Nature (1730), I realized that Thomas Paine’s understanding of deism was somewhat limited, and that I am a “Christian Deist.”

Most of the early Deists in the 17th and 18th centuries considered themselves to be “Christians” but “unitarian” in the purest theological sense. They agreed that Jesus was only a human being and that there is one God, our Creator. The deists’ beliefs in natural and universal religion appealed to me. I recognize that I have been a Deist since age 38 when I wrote my little “Book of Eso.”

During the past ten years, I have studied the writings of Deists, and it is my intention to make the history and beliefs of Christian Deism better known. I believe that many people may be happy to discover that they are “Christian Deists.”

What’s In A Creed?

Every church has a creed. A creed is a set of religious beliefs approved by a church. A creed usually consists of a brief written statement of beliefs. Some churches use written creeds that have a long history such as the “Nicene Creed.” Some churches claim to be “non-creedal” churches but this just means that there is no formal written creed that a member must accept in order to be a member. Actually, these “non-creedal” churches have specific “beliefs” that a member is expected to affirm. The word “creed” comes from the Latin word “credo” meaning I believe.

The theology of Paul became dominant in the early Christian movement but one of Paul’s ideas caused much debate among church leaders. Although Paul believed that Jesus was “in the form of God” (Philippians 2:5) and Paul referred to Jesus as the “Son” of God, Paul believed that Jesus was subordinate to “God the Father” (I Corinthians 8:6; 15:28). If the “Father” and “Son” were both divine but one ranked lower than the other, this sounded like “two Gods” or polytheism (belief in more than one God). To refute the accusation that they were polytheistic, various church leaders tried to explain how Jesus related to “God the Father.”

This theological question was debated by church leaders for three centuries! There were charges and countercharges of “heresy” against one another. The Roman emperor Constantine, who viewed the Christian church as a positive influence in the empire, became concerned that the theological controversy might threaten the unity and stability of the empire. So Constantine called the church leaders together in a Council at Nicaea to settle the matter in 325 AD.

At that time, a Christian priest named Arius in Alexandria, Egypt, was preaching that Jesus was divine because he had been created by God the Father before the world existed but that Jesus was subordinate to God the Father. Arius’ view became known as “Arianism.” Arius’ bishop, Alexander, and the theologian Athanasius argued that Jesus was co-eternal (had always existed) and had equality with God the Father.

After a long and bitter debate at the Council of Nicaea, the view of Alexander and Athanasius prevailed and was adopted by the council which produced a written creed as follows:

“We believe in one God the Father All-Sovereign, maker of all things visible and invisible;

“And in one Lord Jesus Christ, the Son of God, begotten of the Father, only-begotten, that is, of the substance of the Father, God of God, Light of Light, true God of true God, begotten, not made, of one substance with the Father, through whom all things were made, things in heaven and on earth; who for us men and for our salvation came down and was made flesh, and became man, suffered, and rose on the third day, ascended into the heavens, is coming to judge living and dead.

“And (we believe) in the Holy Spirit.

“But those who say, ‘There was (a time) when he (Jesus) was not (in existence),’ and ‘Before he (Jesus) was begotten he was not (in existence),’ or that ‘He (Jesus) came into being from what-is-not,’ or those that allege, that the Son of God is ‘Of a different substance or essence’ or ‘created’ or ‘changeable’ or ‘alterable,’ these the Catholic and Apostolic Church anathematizes (condemns).”

The above creed makes it very clear that the church council at Nicaea declared that Jesus the “Son of God” was co-eternal with God the Father, a position taken by Alexander and Athanasius in opposition to the position taken by Arius who believed that God the Father had created Jesus before the world was created.

By viewing Jesus and God the Father as co-eternal (existing always) and being of the same “substance” and “essence”, the Council of Nicaea contributed to the use of the terms “Jesus” and “God” in a synonymous and interchangeable way. The terms are used interchangeably in sermons and some church hymns today.

However, the Council of Nicaea (325 AD) did not really settle anything. The debate continued about the relationship of Jesus to “God the Father.” Another church council met at Antioch in 341 AD and wrote a rather ambiguous creed that could be interpreted that Jesus and “God the Father” were co-eternal but had different “personalities” and held different “ranks.” This creed was acceptable to Arian churches in the East but the Western bishops held a council at Sardica in 343 AD supporting the Council of Nicaea creed.

In 344/345 AD another council at Antioch produced a creed that sounded like the Creed of Nicaea but allowed an Arian interpretation. In 357 AD, a council at Sirmium adopted an Arian creed that stated that the “Father” is greater than the “Son” but this creed was opposed by a council at Ancyra in 358 AD. Another council at Sirmium in 359 AD produced a creed that was more of a compromise but in 381 AD a council at Constantinople reaffirmed the Creed of Nicaea from 325 AD.

The Council of Constantinople did not leave a record of the creed it produced in 381 AD but the following creed came to be used generally in the church after that date and was affirmed by the church council at Chalcedon in 451 AD. This creed became known as the “Nicene Creed” because it is based on the Creed of Nicaea (325 AD) but substantial additions and modifications were made to the creed of 325 AD.

The “Nicene Creed” became the “orthodox” creed in trinitarian Christian churches and is recited in some churches today. This creed is as follows:

“We believe in one God the Father All-Sovereign, maker of heaven and earth, and of all things visible and invisible;

“And in one Lord Jesus Christ, the only-begotten Son of God, begotten of the Father before all the ages, Light of Light, true God of true God, begotten not made, of one substance with the Father, through whom all things were made; who for us men and for our salvation came down from the heavens, and was made flesh of the Holy Spirit and the Virgin Mary, and became man, and was crucified under Pontius Pilate, and suffered and was buried, and rose again on the third day according to the Scriptures, and ascended into the heavens, and sitteth on the right hand of the Father, and cometh again with glory to judge living and dead, of whose kingdom there shall be no end;

“And in the Holy Spirit, the Lord and Life-giver, who proceedeth from the Father, who with the Father and Son is worshipped together and glorified together, who spake through the prophets;

“(And) in one holy Catholic and Apostolic Church.

“We acknowledge one baptism unto the remission of sins.

“We look for the resurrection of the dead, and the life of the age to come.”

The “Nicene Creed” officially created the church doctrine of the “Trinity” of God as “Father, Son (Jesus), and Holy Spirit” who are “worshipped together.” This creed also included the doctrine that “remission of sins” came through baptism.

The western churches (under the leadership of the church at Rome), and the eastern churches (under the leadership of churches at Constantinople, Antioch, Jerusalem, and Alexandria) gradually drifted apart and split in 1054 when the church at Rome tried to assert leadership over all churches through the pope in Rome. In the sixteenth century, the Protestant Reformation began in the western “catholic” church. The Protestant Reformation produced innumerable Christian sects which wrote their own creeds or statements of beliefs. Although there are significant differences in the beliefs held by various Christian sects, the theology of Paul has provided a core of beliefs to the Roman Catholic and Protestant churches. Paul’s belief that Jesus was “in the form of God” is reflected in the creedal statement that the “Son” is of “one substance with the Father.”

Athanasius, a major architect of the creed of Nicaea (325 AD), adopted Paul’s doctrine of salvation coming through the death of Jesus. Believing that death is the penalty for sin, Athanasius wrote, “What then ought God do about this matter? Demand repentance….? But this would not safeguard the honour of God’s character, for He would remain inconsistent if death did not hold sway over man…. What else was needed (to save humankind from death) but the Word (logos) of God….” Here, Athanasius is using the Greek term “logos” to refer to Jesus.

(Note: “Logos” literally means “word.” Logos is the word used by the ancient Greek philosopher Heraclitus to refer to the “reason” or “creative mind” that brought order out of chaos when the world was created. Later Greek philosophers said that it is the logos that gives intelligence to human beings. This philosophy is seen in the first chapter of the book of John.)

Then Athanasius explained, “The Word takes on a body (Jesus) capable of death, in order that, by participating in the Word, it might be worthy to die instead of all (humankind)…. Hence he (Jesus) did away with death for all who are like him by the offering of a substitute. For it was reasonable that the Word, who is above all, fulfilled the liability in (by) his death, and thus the incorruptible Son of God, ….naturally clothes all (believers) with the incorruption in promise concerning the resurrection (from death).”

It is clear that Athanasius adopted Paul’s theory of salvation which is called the “substitutionary theory of the atonement.” In this theory, Jesus substituted his death for the death of humankind, thus paying the “death penalty” which humankind had allegedly incurred by sin (disobedience to God). According to Paul and Athanasius, repentance from sin is not enough to obtain God’s forgiveness.

As seen in the “Nicene Creed,” the early church believed that salvation from sin and death came through water baptism. The creed states, “We confess one baptism for the remission of sins.” Since baptism is a function performed by the church, this belief gave the Christian clergy control over who could be “saved.” It also produced a belief that infants inherited guilt from “Adam’s sin” and were condemned to hell from the time of birth unless baptized by a Christian priest.

The theology of the Nicene Creed was carried over into the Lutheran churches in the Protestant Reformation of the sixteenth century. The Lutheran Augsburg Confession of 1530 states:

“We unanimously hold and teach, in accordance with the decree of the Council of Nicaea, ….all men are full of evil lust and inclinations from their mothers’ womb. ….Moreover, this inborn sickness and heredity sin is truly sin and condemns to the eternal wrath of God all those who are not born again through Baptism and the Holy Spirit. ….God the Son became man …. was crucified, died and buried in order to be a sacrifice not only for original sin but for all other sins and to propituate God’s wrath. ….It is taught among us that Baptism is necessary and that grace is offered through it. Children, too, should be baptized, for in Baptism they are committed to God and become acceptable to Him.”

During the Protestant Reformation, the “Reformed” churches, led by John Calvin, Ulrich Zwingli, Philip Menlanchthon, and others, differed in some respects from the Lutheran churches but accepted trinitarian theology and Paul’s theory of salvation through the death of Jesus.

An antitrinitarian movement also began in the sixteenth century and was opposed by the Roman Catholic Church and by Martin Luther and John Calvin, leaders of Protestant churches. This antitrinitarian movement, led by Michael Servetus of Spain, Francis David of Transylvania, and Faustus Socinus of Italy, later became known as Unitarianism.

The antitrinitarians viewed Jesus as subordinate to God “the Father,” but there was no agreement among them as to who Jesus was. Michael Servetus (1511-1553) believed that God was Jesus’ father but that Jesus did not exist before he was born on earth, so Jesus was separate from God and subordinate to God. Francis David (1510-1579) believed that Jesus was “begotten in the womb of the virgin (Mary) by the Holy Spirit” and that Jesus did not exist before his birth on earth. Francis David believed that Jesus was both “God and man.” Faustus Socinus (1539-1604) believed that Jesus was a “true man by nature” but not a “mere man” because he was “conceived of the Holy Spirit and born of the Virgin Mary.”

John Biddle (1615-1662) of England taught that Jesus had “no other than a human nature.” Theophilus Lindsey (1733-1804), who organized the first Unitarian congregation in England, believed that Jesus was a “man of the Jewish nation.” Thomas Belsham (1750-1829) of England believed in the “unity of God and the simple humanity of Jesus Christ.”

In 1819, the American minister William Ellery Channing preached his famous sermon entitled “Unitarian Christianity” in which he admitted that there were various opinions among Unitarians about Jesus but there was agreement that Jesus’ death was not necessary to save people from the penalty of sin. Channing said that God is always ready to forgive those who repent.

Christian Unitarianism flourished in England in the 18th century and in the United States in the 19th century but declined and virtually vanished in the 20th century because there was no clear agreement among Unitarians regarding the identity and mission of Jesus. In 1985, the Unitarian Universalist Association (UUA) in the United States deleted from its by-laws the traditional Unitarian Christian affirmation of “love to God and love to humanity,” thus officially separating the UUA from its Judeo-Christian heritage.

Historically, some Unitarian Christians have been able to recognize that the religion of Jesus is simply “love for God and love for neighbor,” and some Unitarian Christians have been able to recognize that Jesus saw himself as a human being like ourselves. But it was in the seventeenth century (C.E.) that a religious movement called “deism,” clearly recognized the humanity of Jesus and the universality of religious truths.

The Deists opposed the exclusive doctrines that were considered “orthodox” in trinitarian Christian churches such as “original sin” and the corruption of human nature, the virgin birth and divinity of Jesus, supernatural miracles and prophecies, the exclusive revelations of truth from God to individuals or through “holy books” such as the Bible or Qu’ran (Koran), and vicarious sacrifice to atone for sin. The Deists emphasized religion based on nature and human reason that promoted belief in God and virtuous living.

A Man Named Jesus

I view Jesus as a human being, like you and me, but living in a different time and place. Jesus was a Jew, almost 2,000 years ago, and he shared the Jewish belief that God intended for the descendants of Abraham (the Jews) to become a nation. (Genesis 12:2).
The Jewish nation, known as the Kingdom of Israel, had a history of being dominated by other nations including Assyria, Babylonia, Persia, Greece, Egypt, and Syria. In Jesus’ day, the Jews were ruled by the Romans. The Jews looked forward to the day when they would become what Abraham had envisioned — an independent nation obedient to God’s laws.

When John the Baptist began preaching, “Repent, for the kingdom of heaven is at hand” (Matthew 3:2), some Jews believed that the time had come for a messiah (“anointed one”) to liberate the Jews and reestablish an independent Kingdom of Israel. Jesus joined this movement and was baptized by John the Baptist.

“Now after John was arrested, Jesus came into Galilee, preaching the gospel of God, and saying, “The time is fulfilled, and the kingdom of God is at hand; repent and believe in the gospel” (Mark 1:14-15).

At that time, Jesus’ concept of the “kingdom of God” was a nationalistic one. When Jesus sent his disciples out to preach the coming of the kingdom, Jesus told them, “Go nowhere among the Gentiles (non-Jews), and enter no town of the Samaritans, but go rather to the lost sheep of the house of Israel (the Jews). And preach as you go, saying, “The kingdom of heaven is at hand” (Matthew 10:5-7).

(Note: The terms “kingdom of God” and “kingdom of heaven” are synonymous.)

In the beginning, Jesus was clearly a Jewish revoluntionary and he was eventually crucified as such by the Romans. But as Jesus traveled and preached the coming of the “kingdom of God,” Jesus’ concept of the kingdom began to change.

When Jesus encountered a Caananite (non-Jewish) woman from the district of Tyre and Sidon, the woman asked Jesus to heal the woman’s daughter.

Jesus said, “I was sent only to the lost sheep of the house of Israel.” (Note: At that time, Jesus was a Jewish revolutionary and he thought that his mission was only to help the Jews.)

But the woman came and knelt before him, saying, “Lord (sir), help me.” Jesus replied, “It is not fair to take the children’s bread and throw it to the dogs.” (Note: In this statement, Jesus expressed a prejudice that was common among the Jews at that time. Jesus referred to the Jews as the “children” of God and to the Caananites, non-Jews, as “dogs,” implying that non-Jews were inferior to Jews.)

The Caananite woman replied, “Yes, lord (sir), yet even the dogs eat the crumbs that fall from their master’s table.” Jesus answered her, “O woman, great is your faith. Be it done for you as you desire.” And the woman’s daughter was healed, according to the book of Matthew (15:22-28).

It seems that Jesus learned a lesson in humility and faith from this Canaanite woman. As Jesus encountered persons of other nationalities and religions, Jesus gradually overcame his prejudices against such persons. Jesus ended his days on earth telling his disciples to “Go therefore and make disciples of all nations” (Matthew 28:19). And Jesus used a Samaritan (a non-Jew) as an example of a “good neighbor” in the parable of the “good Samaritan” (Luke 10:29-37).

As Jesus’ concept of the “kingdom of God” grew, he used parables (stories) to try to explain his new concept. Many of Jesus’ parables begin with the statement, “The kingdom of heaven is like ….” It is in Jesus’ parables that we find the “kingdom of God” defined as the reign of God’s laws (commandments) in the hearts of individuals and in the reformation of society. Jesus prayed to God, “Thy kingdom come, Thy will be done, on earth as it is in heaven” (Matthew 6:10).

Jesus summarized the laws, or commandments, of God as follows: “You shall love the Lord your God with all your heart, and with all your soul, and with all your mind. This is the great and first commandment. And the second is like it, You shall love your neighbor as yourself. On these two commandments depend all the (Mosaic) law and (teachings of) the prophets” (Matthew 22:36-40).

Jesus, as a Jew, probably never gave up his hope that someday the Kingdom of Israel would be reestablished as an independent nation obedient to God’s laws but Jesus’ concept of the “kingdom of God” contained the hope that God’s law of love would rule in every human heart and in all of human society.

Jesus believed that he had been “anointed” to preach the gospel (good news) that the “Kingdom of God is at hand, repent, and believe in the gospel” (Mark 1:15). In the synagogue in Nazareth, Jesus read from the book of Isaiah, “The spirit of the Lord is upon me, because he has anointed me to preach good news ….” (Luke 4:18). The Greek word “christos” means “anointed one” so Jesus eventually became known as Jesus “the christos.” And the followers of Jesus eventually became known as “Christians.”

Jesus knew that he was risking crucifixion by the Romans because Jesus was preaching the coming of the kingdom of God. The Romans viewed this message as words of a Jewish revolutionary seeking to liberate the Jews from the Romans. Crucifixion was the Roman punishment for revolutionaries.

Jesus took this risk and was crucified by the Romans. Although Jesus survived his crucifixion, at least for some days, his cross became a symbol of unconditional love for others and a commitment to the mission of spreading the gospel of God. Jesus said to his disciples, “This is my commandment, that you love one another as I have loved you. Greater love has no man than this, that a man lay down his life for his friends” (John 15:12-13).

Later, a man named Paul misinterpreted the meaning of Jesus’ crucifixion. Paul believed that Jesus died on the cross as a sacrifice to pay a death penalty on behalf of humankind to save people from the “wrath” of God. Paul believed that Jesus was a divine and sinless being who sacrificed his life as a “substitute” to atone (make amends) for the sins of humankind, like a “ram without blemish” was sacrificed as a “guilt offering” to God in the Jewish temple, 2,000 years ago (Leviticus 6:6-7). Today, the so-called “substitutionary theory of the atonement” is based on Paul’s belief.

But Jesus saw himself only as a “man who has told you the truth which I heard from God” (John 8:40) and Jesus did not see his cross as a “substitute” for anyone. In fact, Jesus made it very clear that he expected his disciples to risk their own lives if they chose to follow him. Jesus said, “Whoever does not bear his own cross and come after me, cannot be my disciple” (Luke 14:27).

Here, Jesus is clearly saying that a person must be prepared to pay whatever it costs to live by the commandments — to love God and neighbor. The cost to Jesus was crucifixion. However, it is our willingness to bear our own cross (whatever it may be) that identifies each of us as a disciple of Jesus. The cross of Jesus serves as an example to be followed; it does not serve as a substitute to save us from anything.

Who was Jesus?

This essay is written in response to readers who have asked me to write some more about the identity of Jesus, and the relationship between Jesus and God.

It is understandable that there is confusion about this. In trinitarian Christian churches, the name “Jesus” is used interchangeably with the terms “Son of God” and “God” in sermons and hymns. Trinitarians worship Jesus as divine.

The idea that Jesus is the only divine Son of God came originally from Paul of Tarsus, who called himself an “apostle” (messenger) of Jesus. Paul wrote, “. . . . Christ Jesus, who though he was in the form of God did not count equality with God a thing to be grasped (sought), but emptied himself, taking the form of a servant, being born in the likeness of men. And being found in human form he humbled himself and became obedient unto death, even the death of the cross. Therefore God has highly exalted him and bestowed on him the name which is above every name, that at the name of Jesus every knee should bow, in heaven and on earth and under the earth, and every tongue confess that Jesus Christ is lord, to the glory of God the Father” (Philippians 2:5-11).

Although Paul viewed Jesus as the divine Son of God, Paul did not view Jesus as equal to “God.” Paul wrote, “Yet for us there is one God, the Father, from whom are all things and for whom we exist, and one lord, Jesus Christ, through whom are all things and through whom we exist” (I Corinthians 8:6). “When all things are subjected to him (Jesus), then the Son himself will also be subjected to Him (God the Father) who put all things under him (Jesus), that God may be everything to everyone” (I Corinthians 15:28).

Paul believed that God the Father had chosen Jesus to be the “messiah” or “lord” (ruler) of the world, but that Jesus is subordinate to God the Father. Paul also believed that God the Father used Jesus to create the world and humankind. This latter belief reflects the influence of Greek philosophy. The Greek philosopher Heraclitus, six centuries before the Christian Era, believed that a “logos” (a creative intelligence, or “mind”) created the order of the world. Paul was from the city of Tarsus where Greek ideas were well-known. This idea of the “logos” is also seen in the Gospel of John where the unknown writer claimed that the “logos” that created the world was incarnated (became flesh) in Jesus (John 1:1-14).

The idea that the “Son of God” existed before being born as a man (Jesus) posed a problem for the early Christian church. It appeared that Christians worshipped two Gods, although one ranked higher than the other. This is called “polytheism” (worship of more than one God). The relationship of Jesus to God the Father became a matter of debate among Christians during the first three centuries of Christianity.

A Christian priest, named Arius, in Alexandria, Egypt, taught that God the Father had “created” Jesus as the Son of God before the world was created, and that Jesus was subordinate to God the Father. A church council was convened in Nicaea, in 325 C.E., to settle the controversy about Jesus and his relationship to God the Father.

Arius’ view, called Arianism, was condemned by the Council of Nicaea, and the Council produced the “Creed of Nicaea” which declared that Jesus was the “Son of God” who was “only-begotten, that is, of the substance of the Father, God of God, Light of Light, true God of true God, begotten and not made, of one substance with the Father, through whom all things were made, things in heaven and on earth.”

The Creed of Nicaea declared that the Son of God had always existed and was the creator of the world: “But those who say, ‘There was (a time) when he (the Son of God) was not (in existence)’ and ‘Before he (the Son of God) was begotten, he was not (in existence)’ . . . . the Catholic and Apostolic Church anathematizes (condemns).”

The Creed of Nicaea did not say that the Son of God was subordinate to God the Father. The creed claimed that the Son of God was begotten “of one substance with the Father,” suggesting that the Son of God existed within God the Father even before the Son was “begotten.” This was apparently an effort to refute the charge that Christians believed in two Gods, or “polytheism.”

So when did God the Father “beget” (i.e., “become the father of”) the “only begotten Son of God?” A church council in Chalcedon, in 451 C.E., affirmed in a creed known as the “Nicene Creed” that the “Lord Jesus Christ, the only begotten Son of God” was “begotten before all ages” and “for us men and for our salvation came down from the heavens, and was made flesh of the Holy Spirit and the Virgin Mary, and became man and was crucified under Pontius Pilate, and suffered and was buried, and rose again on the third day according to the Scriptures, and ascended to the heavens, and sitteth on the right hand of the Father, and cometh again with glory to judge living and dead, of whose kingdom there shall be no end; . . . .”

According to the creeds of 325 C.E. and 451 C.E., the Son of God had always existed as “one substance with the Father” and was “begotten before all ages” before coming “down from the heavens” to be “made flesh of the Holy Spirit and the Virgin Mary” and become known as Jesus.

The Nicene Creed, in 451 C.E., also declared a belief in “the Holy Spirit, the Lord and Life-giver, who proceeded from the Father, who with the Father and the Son is worshipped together and glorified together . . . .” Thus the doctrine of the “Trinity of God” (Father, Son, and Holy Spirit) was affirmed as the “orthodox” trinitarian view of God. It should be noted that the Holy Spirit “proceeded” from God the Father, and the Son of God was “begotten” from “one substance with the Father” indicating that the Holy Spirit and the Son of God were part of God, and were to be worshipped “together” with God the Father. This has led trinitarian Christians to worship Jesus, and to equate Jesus with God the Father in trinitarian Christian churches.

The apostle Paul probably did not recognize the problem created by his view that Jesus was divine but subordinate to God the Father. Paul believed that Jesus was the “messiah” (anointed one) who would return to the earth during Paul’s lifetime to rule all humankind in the “Kingdom of God” (First Corinthians 7:29-31; First Thessalonians 4:16-17; First Corinthians 15:24-28).

Paul sometimes referred to Jesus as “lord” meaning “ruler” of the Kingdom of God. Since the term “Lord” is also used in the “Old Testament” to refer to God as the “ruler” of the universe, trinitarian Christians often refer to Jesus as “Lord,” meaning “God” without distinguishing between Jesus and “God the Father” as Paul did (Philippians 2:9-11).

The Gospel of John also depicts Jesus as the divine Son of God but separate from and subordinate to God the Father:

In John 12:49, Jesus said, “For I have not spoken on my own authority; the Father who sent me has Himself given me commandment what to say and what to speak.” Jesus did not claim to have the same authority as God the Father.

In John 14:28, Jesus told his disciples, “You heard me say to you, ‘I go away, and I will come to you.’ If you loved me, you would have rejoiced, because I go to the Father, for the Father is greater than I.” Jesus did not claim equal status or rank with God the Father.

In John 14:1, Jesus said, “Let not your hearts be troubled; believe in God, believe also in me.” Again, Jesus was not identical with God the Father.

In John 14:24, Jesus said, “. . . . the word which you hear is not mine but the Father’s who sent me.” Jesus believed that he had been sent by God the Father.

In John 14:31, Jesus said, “I do as the Father has commanded me, so the world may know that I love the Father.” Jesus was not talking about loving himself.

In John 15:15, Jesus said, “. . . . all that I have heard from the Father, I have made known to you.” Again, the Father is someone separate from Jesus.

Jesus certainly did not view himself as being identical with God the Father. This is clearly seen in the fact that Jesus frequently prayed to God the Father.

In the Garden of Gethsemane, Jesus “fell on the ground and prayed that, if it were possible, the hour might pass from him. And he said, ‘Abba, Father, all things are possible to Thee; remove this cup (death) from me, yet not what I will, but what Thou wilt'” (Mark 14:35-36). Here, Jesus’ “will” is certainly separate from God’s “will.”

Incidentally, this scripture also shows that Jesus did not believe that God had sent him to die as a sacrifice to God to save humankind from the “death penalty” for sin. If Jesus had believed that God had sent Jesus for the purpose of dying, it would have been nonsense for Jesus to ask God to “remove this cup (death) from me.”

Also, when Jesus was being crucified, Jesus “cried with a loud voice, ‘Eli, Eli, lama sabschthani,’ that is, “My God, my God, why hast Thou forsaken me?” (Matthew 27:46; Mark 15:34). Again, this scripture shows that Jesus did not view himself as identical with God. Here, Jesus felt “forsaken” by God. Also, this scripture shows that Jesus did not see his crucifixion as the intended purpose of his life. The so-called “substitutionary theory of the atonement by the death of Jesus” collapses if we take the words of Jesus seriously.

Trinitarian Christians often quote Jesus saying, “I and the Father are one” (John 10:30) to support their belief that “Jesus” and “God the Father” are simply different terms for referring to the same God. But trinitarian Christians should continue reading John 10:31-38 and the 17th chapter of John.

Here is John 10:31-38: “The Jews took up stones to stone him. Jesus answered them, ‘I have shown you many good works from the Father, for which of these do you stone me?’ The Jews answered him, ‘We stone you for no good work but for blasphemy; because you, being a man, make yourself God.'”

“Jesus answered them, ‘Is it not written in your law, ‘I said, you are gods?'” (Note: Jesus is referring to Psalms 82:6, “I say, You are gods, sons of the Most High, all of you.”)

“(Then Jesus said,) ‘If he (the psalmist) called them gods to whom the word of God came (i.e., the Jewish people), do you say of him whom the Father consecrated and sent into the world, ‘You are blaspheming’ because I say that I am son of God?'” (Note: some English translations say “the” son of God, but Greek manuscripts do not have the article “the” before “son of God.”)

“(Then Jesus said,) ‘If I am not doing the works of my Father, then do not believe me; but if I do them, even though you do not believe me, believe the works, that you may know and understand that the Father is in me and I am in the Father.'”

The “oneness” that Jesus claimed with God the Father did not mean that Jesus was identical with God the Father because Jesus also prayed that his disciples “may be one even as we (Jesus and God the Father) are one” (John 17:11).

Later, Jesus prayed that his followers would “all be one as Thou, Father are in me and I in Thee, that they also may be in us, so that the world may believe that Thou has sent me. The glory which Thou has given me, I have given to them, that they may be one even as we are one, I in them and Thou in me, that they may become perfectly one, so that the world may know that Thou has sent me and hast loved them even as Thou has loved me” (John 17:21-23).

The “oneness” that Jesus had with God, the Father, was a “oneness,” or unity, that Jesus wanted his followers to have with each other, with Jesus, and with God. According to Jesus, it is through this experience of “oneness” with each other that we can know that God loves us. God’s love is experienced through our love for each other, as evidenced by works of love, just as Jesus’ works of love evidenced his “oneness” with God.

In his prayer for his disciples, Jesus repeatedly referred to his making God’s “word” known to them. Jesus prayed, “I have given them the words which Thou gavest me” (John 17:8). “Sanctify them in the truth, Thy word is truth. As Thou did send me into the world, so I have sent them into the world” (John 17:17-18). “I do not pray for these only, but also for those who are to believe in me through their word, that they may all be one; even as Thou, Father art in me, and I in Thee, that they may be in us . . . .” (John 17:20-21).

Jesus said, “By this my Father is glorified, that you bear much fruit, and so prove to be my disciples. As the Father has loved me, so have I loved you; abide in my love. If you keep my commandments, you will abide in my love, just as I have kept my Father’s commandments and abide in His love. These things I have spoken to you, that your joy may be full. This is my commandment, that you love one another as I have loved you. Greater love has no man than this, that a man lay down his life for his friends” (John 15:8-13).

Jesus uses the term “God’s word” to refer to God’s commandments to “love God and love your neighbor as yourself” and Jesus emphasized “that you love one another.” It is through love for each other that individuals experience the “oneness” that Jesus claimed with God the Father.

It should be noted that Jesus said that it is through keeping God’s commandments that our “joy may be full.” Our personal happiness, or joy, comes from living by love for God and each other.

Jesus was eventually crucified by the Romans who viewed Jesus as a Jewish revolutionary calling for new Jewish “Kingdom.” There is no doubt that originally Jesus was a Jewish revolutionary, and follower of John the Baptist who referred to the Kingdom of Israel as the “Kingdom of heaven.”

When Jesus began preaching the message of John the Baptist, “Repent, for the kindom of heaven is at hand” (Matthew 4:17), Jesus was referring to a political kingdom of Israel. When Jesus sent his disciples out to preach the coming of the kingdom, Jesus told them, “Go nowhere among the Gentiles (non-Jews), and enter no town of the Samaritans, but go rather to the lost sheep of the house of Israel (the Jews), and preach as you go, saying, ‘The kingdom of heaven is at hand’ ” (Matthew 10:5-7).

As Jesus traveled through the countryside, preaching “the kingdom of God is at hand; repent and believe the gospel (good news)” (Mark 1:15), something remarkable happened. As Jesus encountered non-Jews, Jesus’ concept of the “kingdom of God” began to change.

When Jesus encountered a Caananite (non-Jewish) woman from the district of Tyre and Sidon, the woman asked Jesus to heal the woman’s daughter.

Jesus said, “I was sent only to the lost sheep of the house of Israel.” But the woman came and knelt before him, saying “Lord (sir), help me.”

Jesus replied, “It is not fair to take the children’s bread and throw it to the dogs.” (Note: Here Jesus was expressing a prejudice that was common among Jews at that time. Jesus referred to the Jews as the “children” of God and referred to non-Jews as “dogs,” implying that non-Jews were inferior to Jews.)

The Caananite woman replied, “Yes, lord (sir), yet even the dogs eat the crumbs that fall from their master’s table.”

Evidently, Jesus was impressed that this woman was even willing to endure insult in order to get help for her daughter whom she loved. Jesus answered her, “O woman, great is your faith. Be it done for you as you desire.” According to the book of Matthew, the woman’s daughter was healed (Matthew 15:22-28). And Jesus learned a lesson in humility and love from this woman.

When Jesus encountered a Roman centurion (commander of 100 soldiers) in Capernaum, the Roman officer asked Jesus to heal the officer’s servant who was “lying paralyzed at home, in terrible distress.” The officer believed that his servant would be healed if Jesus would “say the word.” Jesus “marveled, and said to those who followed him, ‘Truly, I say to you, not even in Israel have I found such faith’ ” (Matthew 8:5-13).

Jesus encountered a Samaritan woman who asked how to worship God, whether by the religious tradition of the Jews or by the religious tradition of the Samaritans. Jesus replied that “true worshipers will worship the Father in spirit and truth . . . .” regardless of religious tradition (John 4:21-24).

From his encounters with persons of other nationalities and religions (Canaanites, Romans, and Samaritans), Jesus came to recognize that all people have the same concerns and needs. Jesus revised his concept of the “kingdom of God” to include everyone who was willing to follow God’s commandments “to love God and neighbor (everyone).” Jesus ended his days on earth telling his disciples to “Go therefore and make disciples of all nations” (Matthew 28:19). And Jesus used a Samaritan (non-Jew) as an example of a “good neighbor” in the parable of “the good Samaritan” (Luke 10:29-37).

Jesus’ new vision of the “kingdom of God” is defined in his parables. About two-thirds of his parables define the “kingdom of God.” These include the parables of the sower, the hidden treasure, the pearl, the mustard seed, the leaven, and many more (See my essay on “The Kingdom of God”). These parables do not describe the “Kingdom of God” as a restored political kingdom of Israel.

Jesus’ concept of the “kingdom of God” is seen in his conversation with a Jewish scribe. “The scribe said to Jesus, ‘You are right, teacher, you have truly said that He (God) is one and there is no other (God) but Him; and to love Him with all the heart, and with all the understanding, and with all the strength, and to love one’s neighbor as oneself, is much more than burnt offerings and sacrifices.’ And when Jesus saw that he (the scribe) answered wisely, he (Jesus) said to him, ‘You are not far from the kingdom of God.’ ” (Mark 12:32-34). Clearly, Jesus was not referring to a political “kingdom.”

The scribe was “not far from the kingdom of God” because he recognized that God’s basic laws for humankind are “love for God” and “love for neighbor as oneself.” The discovery, or recognition, of God’s natural laws is the first step toward the reign of God’s laws in an individual’s life. The next step would be for the scribe to “enter” the kingdom of God by obeying these natural laws.

The central theme of the “gospel” according to Jesus is the “kingdom of God” in which love rules. Connected with this theme is the necessity of repentance and forgiveness. If a person chooses to follow the way of love for others, that person will repent of any failure to love, and seek forgiveneess from God and from any person hurt by the failure to love.

Repentance is evidence that a person is committed to trying to live by love. The meaning of repentance is seen in Jesus’ parable of the “prodigal son” (Luke 15:11-24). (See my essay on “Repentance and Forgiveness.”)

Jesus said, “If your brother sins, rebuke him, and if he repents, forgive him; and if he sins against you seven times a day and turns to you seven times, and says, ‘I repent,’ you must forgive him” (Luke 17:3-4). And Jesus said, “If you forgive men their trespasses, your heavenly Father will also forgive you; but if you do not forgive men their trespasses, neither will your Father forgive your trespasses” (Matthew 6:14-15).

Jesus taught his disciples to pray, “And forgive us our sins, as we forgive those who sin against us” (Luke 11:4). The idea that God cannot forgive us unless Jesus “died to pay the penalty for our sins” is contrary to the teachings of Jesus. Repentance and a willingness to forgive others are the prerequisites for obtaining God’s forgiveness of our failures to love.

Now we come back to the question, “Who was Jesus?” The Apostle Paul and the unknown writer of the Gospel of John believed that Jesus was the divine “Son of God” who existed with God the Father in heaven before coming to earth as a human being, but they also believed that Jesus was not identical with God the Father nor equal with God the Father in rank. In effect, they believed in two Gods.

The writers of the books of Matthew, Mark, and Luke make no mention of this so-called “pre-existence” of Jesus before his birth on earth. These gospel writers describe Jesus as a human being, a Jew, who was the “messiah” whom Jesus’ disciples expected to reestablish the political Kingdom of Israel on earth. Even after his crucifixion, when Jesus, (wounded but physically alive) met with his disciples, they asked him, “Lord (sir), will you at this time restore the kingdom to Israel?” (Acts 1:6).

History has proven that Jesus was not the Jewish “messiah” who would reestablish the “kingdom of Israel,” and there is no reason to believe that Jesus was the incarnation of the “logos” of Greek philosophy. To believe that Jesus was divine but subordinate to another “God” would only mean that Christianity is a polytheistic religion, akin to that found in Greek mythology.

I believe that the best answer to the question, “Who was Jesus?” is found in John 8:40, where Jesus described himself as “a man who has told you the truth which I heard from God.” And Jesus made no exclusive claim to “hearing” God’s truth. Jesus said, “It is written in the prophets, ‘They shall all be taught by God.’ Every one who has heard and learned from the Father will come to me” (John 6:45).

Jesus also said, “My teaching is not mine, but His who sent me; if any man’s will is to do His (God’s) will, he will know whether the teaching is from God or whether I am speaking on my own authority” (John 7:17). God’s truth, or will, that we should “love God and love our neighbor as oneself” is known naturally by everyone. Any person who “wills (chooses) to do His (God’s) will” can recognize that Jesus taught God’s truth.

What a person believes about “who Jesus was” is not essential in following Jesus. Jesus said, simply, “you are my disciples if you have love for one another” (John 13:35).

The Cross and the Empty Tomb

The “gospel” according to Paul focused on the “crucifixion and resurrection” of Jesus.

Paul believed that the crucifixion of Jesus represented a sacrifice of Jesus’ life to pay the death penalty which humankind had allegedly incurred because of disobedience to God, beginning with the “first man” Adam. So Paul viewed the cross as the symbol of “salvation” from sin and its “penalty”.

Paul also believed that God “resurrected” Jesus from death to demonstrate God’s power to give life after death. In fact, Paul wrote that if Jesus was not resurrected from death, people have no hope for life beyond death (I Corinthians 15:17-18). The rock tomb in which Jesus had been placed was found to be empty a day and a half later, so the “empty tomb” became the symbol of the “resurrection” of Jesus from death.

How do I, as a Christian Deist, view the “crucifixion and resurrection” of Jesus?

In my view, Jesus knew that he was risking crucifixion by the Roman government, which ruled the Jews at that time, because Jesus preached the coming of the “Kingdom of God” on earth. When Jesus said, “The kingdom of God is at hand (near),” the Jewish population believed that Jesus was announcing the restoration of the Kingdom of Israel as an independent nation. The Romans viewed Jesus as a minor Jewish revolutionary and crucified him, as they usually crucified Jewish revolutionaries.

The Jewish authorities were afraid that Jesus would antagonize the Romans and cause them to destroy the Jewish nation and temple (John 11:47-50). These Jewish authorities thought that they were protecting the Jewish nation by turning Jesus over to the Roman authorities. (As a matter of fact, the Jewish authorities’ fears were well-founded because 40 years later when the Jews revolted against the Romans, the Romans destroyed Jerusalem and the Jewish temple.)

Jesus was willing to die, if necessary, in carrying out his mission of preaching his “gospel” that “the kingdom of God is at hand.” But Jesus hoped that he would not die, as evidenced by his prayer in the Garden of Gethsemane, “My Father, if it be possible, let this cup pass from me…” (Matthew 26:39). “This cup” refers to dying. His crucifixion showed Jesus’ commitment to doing what he believed God “anointed” him to do, regardless of the risk to himself.

As a Christian, I see the cross of Jesus as a symbol of commitment to doing the will of God regardless of the risk to oneself. Jesus called for his disciples to take up their own crosses (risk death) and follow him (Mark 8:34-35). Jesus said to his disciples, “This is my commandment, that you love one another as I have loved you. Greater love has no man than this, that a man lay down his life for his friends. You are my friends if you do what I command you” (John 15:12-13).

In regard to Jesus’ “resurrection” from the tomb, it is apparent that when Jesus appeared among his disciples, Jesus was wounded but physically alive. His disciples were surprised that Jesus was alive, so Jesus showed them his wounds to verify that he was the same man who was crucified (John 20:20). That Jesus was physically alive is not unusual. After all, he was on the cross for only six hours and his only serious wound came when a Roman soldier pierced Jesus’s side with a spear to see if Jesus was dead. When Jesus did not respond, it was assumed that he was dead.

It would have been very unusual for a human being to die after only six hours on a cross. Usually it took days for a person to die by crucifixion, unless the person’s legs were broken so the person would strangle by hanging. The Romans broke the legs of the two men who were crucified with Jesus but the Romans did not break Jesus’ legs (John 19:31-33).

During some days of meeting in secret with his disciples, Jesus charged them to go out and “make disciples of all nations, … teaching them to observe all that I have commanded you” (Matthew 28:20) and “that repentance and forgiveness of sins should be preached in his name to all nations…” (Luke 24:47). Jesus did not instruct his disciples to preach about his “death and resurrection.” Jesus instructed his disciples to preach obedience to God’s commandments, as Jesus had preached. And Jesus instructed his disciples to preach “repentance and forgiveness,” the same message that Jesus had preached.

After some days with his disciples, Jesus disappeared from history. There are various and conflicting reports about when and where Jesus was last seen by his disciples. It is possible that Jesus finally died from the spear wound in his side. It was reported that “water and blood” came out when the spear pierced Jesus’ side (John 19:34), so he may have sustained a serious wound that was eventually fatal. Apparently Jesus did not die in the presence of his disciples, so his disappearance must remain an unsolved mystery.

The fact that Jesus survived his crucifixion convinced his disciples that Jesus was the “messiah” that the Jews were expecting and his disciples believed that Jesus would reappear soon to restore the Kingdom of Israel. This, of course, did not happen. It is apparent now that Jesus envisioned a different kind of “kingdom”–the “kingdom of God” that comes whenever we obey God’s laws of love for God and each other.

Jesus’ own belief in life after death has nothing to do with his alleged “resurrection.” Jesus spoke of heaven during his days on earth. When he thought he was dying on the cross, Jesus prayed to God, “Father, into Thy hands I commit my spirit” (Luke 23:46) which shows Jesus’ confidence in God’s ability to take care of Jesus beyond this world. I think that we should trust God as Jesus did. Belief in Jesus’ “resurrection” is not a necessity. The existence of our own life now is all the evidence we need that God can give us life. If we live our present life as God intends, God will have a reason to give us life again. The question is not whether we can trust God to give life; the question is whether God can trust us to live life.

The Language of Christian Deism

Religious beliefs are expressed in words. Since a word may have several different meanings, it is important to know how a speaker or writer defines the meaning of a word.

Throughout the essays on Christian Deism in this web page, there are key words that carry specific meanings from the viewpoint of Christian Deism. Some of these words are used by Trinitarian Christians who give the words very different meanings. Therefore, I think it is important to define, in this essay, the meaning of key words as used in Christian Deism.

1. GOD. “God” refers to the Creator of the world, including human life. From the evidence of “intentional design” seen in the nature of the world and human beings, Christian Deists infer the existence of an “Intentional Designer” called “God.”

Christian Deists do not presume to describe God. Christian Deists view God in the same way that Jesus viewed God. Jesus said that “God is spirit” (John 4:24) and “It is the spirit that gives life” (John 6:63) to human beings. An individual’s “spirit” is the “life” or “personal self” that a person perceives within his or her physical body. Christian Deists believe that the “spirit” in a human being comes from, and is of the same essence, as God’s “spirit.”

It is the “spirit” within our bodies that gives us consciousness and the power to “reason.” Reason is the ability to “think logically” about what we perceive through our five senses: sight, hearing, touch, smell, and taste. It is through the power of reasoning that we analyze and evaluate what we perceive through our senses concerning what is happening to us and around us. Then, based on our evaluation, we use our mental power to decide how to respond, and to initiate any physical and/or verbal response to what we perceive.

Christian Deists believe that God created the world to operate on its own and be governed by natural laws. These natural laws are inherent in the design of whatever exists. Human beings are designed to live in accord with two basic laws which can be discovered by any human being within his or her own nature. Jesus discovered these laws within himself and called these laws “God’s commandments” (Matthew 22:37-39).

2. NATURAL LAWS. “Natural laws” are the ways that God intends for the world to operate. Various natural laws are inherent in different things. For example, the planet called “Earth,” on which we live, is designed to revolve around the Sun at precise distances that allow life to exist on Earth. This is controlled through the natural laws of “gravity.” Likewise, the laws of gravity enable us and all other inhabitants of the Earth to remain on this planet instead of being hurled into outer space as the planet Earth zooms at 67,000 miles per hour around the Sun.

Also, natural laws are inherent in the design of seeds, soil, and rain that enable plants and trees to reproduce and provide food required by human beings. From our own observation of ourselves, we know that our “happiness,” or personal satisfaction in living, is determined by whether we choose to live as we have been “designed” to live. Jesus identified two natural laws by which God intends for human beings to live: (1) love for God and (2) love for “neighbor” (Matthew 22:37-39). Failure to love is destructive to ourselves because we are acting contrary to human nature.

3. LOVE. Jesus used the word “love” to mean “respect for” or “appreciation” for God and “neighbor.” Respect for God is based on the recognition that our individual life is a gift, from God, to be enjoyed and to be invested in making the world more enjoyable for all others. Respect for God also includes caring for the natural resources of the Earth that God has provided for the maintenance of life.

Love for “neighbor” means respecting the value of every human life. As a Jew, Jesus had been taught to “love your neighbor as (you love) yourself,” as stated in the Hebrew Bible (Leviticus 19:17). But this law only required Jews to love (value) their “Jewish neighbors,” defined as “sons of your own people” (Leviticus 19:17), and any “stranger” who “sojourns (lives for awhile) with you in your land” (Leviticus 19:33-34). Jesus expanded the definition of the word “neighbor” to mean ALL persons, including persons who are different from ourselves, and even persons whom we consider to be our “enemies” (as seen in the parable of the “good Samaritan,” Luke 10:30-37).

Jesus defined the word “love” to mean “do good” to others. Jesus said, “Love your enemies, do good to those who hate you” (Luke 6:27). “Love your enemies and do good …. for He (God) is kind to the ungrateful and selfish. Be merciful, even as your Father is merciful” (Luke 6:35-36). “You have heard it said, ‘You shall love your neighbor and hate your enemy.’ But I say to you, Love your enemy and pray for those who persecute you, so that you may be sons of your Father who is in heaven; for He makes His sun rise on the evil and on the good, and sends his rain on the just and the unjust” (Matthew 5:43-45).

As God is good to all persons, we must be ready to “do good” and “be merciful” to all persons, even those whom we consider our “enemies.”

It is important to notice that “love your neighbor” should be “as (you love) yourself.” Respect or appreciation for oneself is something that God expects of us. Our own life is valuable and is to be appreciated. We show our respect for ourselves by the way we treat our bodies and minds as valuable. Living in a way that is harmful to our physical and mental health shows a lack of appreciation for the life that God has given to us.

4. KINGDOM OF GOD. Jesus used the term “Kingdom of God” to refer to wherever God’s will is obeyed. Jesus prayed to God, “Thy kingdom come, Thy will be done, on earth as it is in heaven” (Matthew 6:10). As a Jew, Jesus originally viewed the Kingdom of God in a nationalistic way. According to their tradition, the Jews believed that God had promised their ancestor, Abraham, that his descendants would have a land of their own if they were obedient to God. Jews equated the “Kingdom of God” with the political “Kingdom of Israel” and attempted to establish it by military force. The Jews were defeated and controlled by Assyria, Babylonia, Persia, Greece, Egypt, Syria, and the Roman Empire.

In Jesus’ time, the Jews were ruled by the Romans. Jesus joined the religious/political movement of John the Baptizer calling for the reestablishment of the “Kingdom of God” (Kingdom of Israel) to provide peace, freedom, and plenty for the Jewish people. As he preached the coming of the “Kingdom of God,” Jesus came to recognize that persons of all nationalities yearned for the same good life that the Jews were seeking. Jesus began preaching a new kind of “Kingdom of God” based on love for all people. Jesus called for people to repent (turn away from) their lovelessness so the Kingdom of God could become a reality in the hearts of individuals and in society.

Jesus’ new view of the “Kingdom of God” was considered heretical by the Jewish religious leaders, and Jesus was considered a Jewish revolutionary by the Romans. Jesus was crucified, as a political revolutionary, by the Romans but he survived his brief crucifixion and met with his disciples for a short time before leaving them. Some of his disciples believed that Jesus would return as the Jewish “messiah” during their lifetime but this did not happen. When Jesus’ teachings were recollected and written between the years 70 CE and 100 CE, it became apparent that the “Kingdom of God” that Jesus envisioned was different from the “Kingdom of Israel” that the Jews expected.

5. GOSPEL. The word “gospel” means “good news.” “Jesus came into Galilee, preaching the gospel of God, and saying, ‘The time is fulfilled, and the kingdom of God is at hand; repent, and believe in the gospel'” (Mark 1:14). Eventually, Jesus came to view the “kingdom of God” as coming “on earth” as people followed God’s “commandments” or laws of love for God and for each other. This is the “gospel,” or message, found in the parables of Jesus. Unfortunately, after the time of Jesus, a man named Paul began preaching another “gospel” based on his belief that Jesus had died (by crucifixion) like a lamb was sacrificed in the Jewish temple to atone for the sins of people. Paul never claimed to have seen or heard Jesus, except in some kind of “vision” after the time of Jesus. Paul’s “gospel” promised “eternal life” to those who believed Paul’s theory about Jesus. Paul’s message was rejected by the Jews but was received by many Gentiles (non-Jews) in Asia Minor and Greece.

Paul established congregations, or churches, that later assumed leadership in the Christian movement after the deaths of Jesus’ closest disciples. Paul’s gospel, as modified by church councils, eventually became dominant in Trinitarian churches.

6. SIN. “Sin” is a word that refers to disobedience to God. Since it is God’s will for human beings to love God and love each other, any failure to love is “sin.” We sin against God if we fail to appreciate and use our life as God intends for us to use it, or if we fail to take care of the natural resources of the Earth on which life depends. We sin against other human beings if we cause human suffering or if we are indifferent to human suffering, as illustrated in Jesus’ parable of the “good Samaritan” (Luke 10:30-37).

7. REPENTANCE. “Repentance” was a central theme in the teachings of Jesus. When Jesus proclaimed that “The Kingdom of God is at hand,” he said “Repent” and believe this good news (“gospel”). The word “repentance” means “turning away from.” It is used in relation to “sin.”

Jesus defined “repentance” by his parable of the “prodigal son” (Luke 15:11-24). The process of repentance includes:

1. The recognition of and acceptance of personal responsibility for sin.

2. A sincere feeling of remorse and sorrow for having sinned.

3. A conscious decision to stop the wrong-doing.

4. An actual “turning away from” the sin. This is a change of direction in behavior.

5. A confession of sin and a humble request for forgiveness. The request is made to God and (if possible) to any person who has been hurt by the sin.

6. An offer to make amends for the hurt that was caused by the sin.

Jesus said that we should “believe in the gospel (good news)” that the “kingdom of God is at hand.” The reign of God is a reality here and now for those who commit themselves to love God and to love each other. How do we know if we are committed to God’s way of love? We know by our experience of “repentance” whenever we fail to love.

If we have chosen to follow God’s natural laws of love, we will experience remorse and sorrow whenever we fail to love. This should lead us to repent (turn away from) such unloving behavior and to seek forgiveness. If a mentally competent person is not committed to following God’s natural laws, such a person will not feel remorse or sorrow over a failure to love.

The ability to repent of any failure to love is evidence that a person is truly committed to trying to follow God’s will for us to live by love.

8. FORGIVENESS. In his parable of the “unmerciful servant” (Matthew 18:23-35), Jesus taught that God will forgive us of our sins in the same way that we are willing to forgive those persons who repent of their sins against us. In the prayer that Jesus taught his disciples, Jesus makes this same point, “And forgive us our sins as we forgive those who sin against us” (Luke 11:4).

Jesus said, “If your brother sins, rebuke him, and if he repents, forgive him; and if he sins against you seven times in a day and turns to you seven times, and says, ‘I repent,’ you must forgive him” (Luke 17:3-4). Also, Jesus said, “If you forgive men their sins (against you), your heavenly Father will also forgive you; but if you do not forgive men their sins (against you), neither will your Father forgive your sins” (Matthew 6:14-15).

Christian Deists reject Paul’s theological theory that God cannot forgive sin unless the “death penalty for sin” is paid by Jesus’ dying as a “substitute” for humankind. The theologian Athanasius, the architect of the Creed of Nicaea (325 C.E.), adopted Paul’s theory of “salvation by the death of Jesus” and this “substitutionary theory of atonement” became central in Trinitarian churches.

Christian Deists believe Jesus who taught that God forgives us of our sins if we repent of our sins and we are willing to forgive those who sin against us. Christian Deists totally reject Paul’s “substitutionary theory of atonement.”

Jesus said, “Go and learn what this means, ‘I desire mercy, and not sacrifice'” (Matthew 9:13). Here, Jesus is quoting the Hebrew prophet Hosea who claimed to be quoting God: “I desire steadfast love and not sacrifice; the knowledge of God, rather than burnt offerings” (Hosea 6:6).

9. JESUS. Christian Deists believe that Jesus was only a human being. Jesus described himself simply as “a man who told you the truth which I heard from God” (John 8:40) but Jesus did not make any exclusive claim to “hearing” the truth from God. Jesus said, “It is written in the prophets, ‘And they shall all be taught by God’ (Isaiah 54:13). Everyone who has heard and learned from the Father comes to me” (John 6:45). Jesus only claimed to know the truth in the same way that “all” can know the truth about how God intends for us to live.

Jesus did not claim to be “God.” Those who claim that Jesus is “God,” or “the only Son of God,” usually quote John 10:30 where Jesus said, “I and the Father are one.” But those who claim that Jesus was more than a human being fail to read John 17:11 and John 17:21-23 where Jesus explains what he meant by being “one” with God.

Let us examine John 10:30-38. “(Jesus said,) ‘I and the Father are one.’ The Jews took up stones again to stone him (to death). Jesus answered them, ‘I have shown you many good works from the Father; for which of these do you stone me?’ The Jews answered him, ‘We stone you for no good work but for blasphemy; because you, being a man, make yourself God.’ Jesus answered them, ‘Is it not written in your law*, ‘I said you are gods?'” (*Note: Jesus is quoting Psalms 82:6, “I say, You are gods, sons of the Most High, all of you.”)

“(Then Jesus said,) ‘If he (the psalmist) called them gods to whom the word of the God came, do you say …. ‘You are blaspheming’ because I said that I am (a)** son of the God? If I am not doing the works of my Father, then do not believe me; but if I do them, even though you do not believe me, believe the works, that you may know and understand that the Father is in me and I am in the Father’.” (**Note: Greek manuscripts do not have a definite article “the” before the word “son” so this should be read as “a son of God” not “the son of God.”)

The unity, or “oneness,” that Jesus claimed with God did not mean that Jesus claimed to be God because Jesus prayed that his disciples “may be one, even as we (Jesus and God) are one” (John 17:11). Later, Jesus prayed that his followers will “all be one, even as Thou, Father, are in me and I in Thee, that they also may be in us, so that the world may believe that Thou hast sent me. The glory which Thou has given me I have given to them, that they may be one even as we are one, I in them and Thou in me, that they may become perfectly one, so that the world may know that Thou hast sent me and hast loved them even as Thou hast loved me” (John 17:21-23).

The “oneness” that Jesus had with God was a “oneness” that Jesus wanted his followers to have with each other, with Jesus, and with God. According to Jesus, it is through our love for God and each other that we experience a “oneness” with God and each other, and we come to know that God “hast loved them (us) even as Thou hast loved me (Jesus).”

Although Jesus spoke of spiritual unity that he and we can have with God and each other, Jesus clearly distinguished between himself and God.

When someone addressed Jesus as “Good teacher,” Jesus replied, “Why do you call me good? No one is good but God alone” (Mark 10:18). Jesus refused to be called “good” like God.

Jesus prayed to God on many occasions. In the Garden of Gethsemane, Jesus “fell on the ground and prayed that, if it were possible, the hour might pass from him. And he said, ‘Abba, Father, all things are possible to Thee; remove this cup (danger of death) from me; yet not what I will, but what Thou wilt'” (Mark 14:35-36). Jesus’ “will” was clearly separate from God’s “will.”

Jesus said, “For I have not spoken on my own authority; the Father who sent me has Himself given me commandment what to say and what to speak” (John 12:49). Jesus did not claim to have the same authority that God had.

Jesus told his disciples, “You heard me say to you, ‘I go away, and I will come to you.’ If you loved me you would have rejoiced, because I go to the Father; for the Father is greater than I” (John 14:28). Jesus claimed that he did not have equal status or rank with God.

When Jesus was being crucified, Jesus “cried with a loud voice, ‘Eli, Eli, lama sabschthani ?’ that is, ‘My God, my God, why hast Thou forsaken me?” (Matthew 27:46; Mark 15:34). Here, Jesus felt “forsaken” by God. Jesus clearly viewed God as Someone other than Jesus.

After he emerged from his tomb, Jesus was surprised to see that he was still alive on earth. He told Mary Magdalene, “Do not hold me, for I have not yet ascended to the Father; but go to my brethren and say to them, I am ascending to my Father and your Father, to my God and to your God” (John 20:17). Here, Jesus refers to his relationship with God as being the same as the relationship between his “brethren” and God. Again, Jesus did not claim to be God.

There are other verses in which Jesus distinguishes between himself and God, including John 14:1, 14:24, 14:31, 15:15, 16:28, and Matthew 20:23.

Jesus was conscious of his “inner self” or “spirit” within his physical body, just as every human being is conscious of one’s own “spirit” within. Jesus viewed this “spirit” as coming from, and having the same essence as, God. But Jesus did not claim to be more that any other human being. Jesus viewed God as the Source of the life-giving spirit that is in every human being, including Jesus himself.

Jesus believed that when a human body dies, the person’s life-giving spirit returns to God. When Jesus thought that he was about to die on the cross, Jesus prayed to God, “Father, into Thy hands I commit my spirit” (Luke 23:46), trusting God’s care for the future. This is the prayer that Christian Deists should pray, trusting in God’s care beyond the life we have now.

Deists believe that God designed human beings to love (care for) each other, and if a person tries to do this, and repents of failures to love, that person will enjoy the inner peace that comes from satisfaction with oneself in this life, and will have reason to hope for another life from God in the future.

What Is A Christian Deist?

A deist is a person who believes that God designed and created the world and governs it through natural laws that are inherent in everything. These natural laws can be discovered through observation, experience, and reasoning.

Deism is a religion based primarily on nature and reasoning, in contrast to other religions that are based on alleged “revelations” that come through some “supernatural” means. Deists believe that human beings have “free will” and have responsibility for choosing how they live in relation to natural laws that govern the world.

It is sometimes said that deists believe that God created the world, set it in operation, and then took no further interest in it. But this idea comes from a misunderstanding of an old analogy that compared God to a “watchmaker” and the world to a “watch.” This old analogy was only intended to say that from the “intelligent” design of a watch, it is logical to infer the existence of an “intelligent” watchmaker. Likewise, from the “intelligent design” that is seen in the universe, deists infer the existence of an “intelligent” maker, called “God.”

Christian Deists believe that God does take an ongoing interest in the world and humanity but God does not control the world or humanity. Human beings are “free agents in a free world.” A “free agent” is someone who has authority and ability to choose his/her actions and who may make mistakes. A “free world” is one which ordinarily operates as it is designed to operate but failures and accidents may occur.

Christian deism is opposed to the doctrine of predestination in which everything that happens is thought to be “the will of God.” John Calvin was a proponent of the theory of predestination in which God allegedly determines everything that happens, whether good or bad. For example, this theory is heard when a person is killed in an automobile accident and someone says, “God must have a purpose in this.” Christian Deists reject this kind of belief.

Christian Deists believe that it is never “God’s will” for anyone to be sick or injured. Christian Deists believe that anything that is destructive to human life is “bad.” These bad things may be caused by accident or by human action. For example, a respiratory illness may be caused by an accidental infection or may be caused by a person choosing to smoke cigarettes. God does not make a person sick or well. Our health is partly within our own control and sometimes beyond our control. God gives our bodies and minds certain natural powers to heal many illnesses but God does not directly intervene to heal by some “supernatural” action.

If God directly intervened in human events, we would no longer be “free agents in a free world.” We would be like puppets controlled by God. Such control by God would cost us the very thing that makes us individual human beings — our freedom to think and act for ourselves.

God can indirectly intervene in the world through human beings. For example,God can heal through the efforts of physicians and nurses. God can care for the poor through charitable persons and through programs designed by compassionate leaders and legislators. According to Jesus, our mission is to create the “kingdom of God on earth.” God can work through each of us if we will follow God’s law of love for each other. We are God’s representatives on earth if we do God’s will. Each of us can contribute in some way toward the development of the Kingdom of God on earth.

Christian Deists believe that Jesus was a deist. Jesus taught that there are two basic laws of God governing humankind. The first law is that life comes from God and we are to use it as God intends, as illustrated in Jesus’ parable of the talents (money). The second law is that God intends for human beings to live by love for each other, as illustrated in Jesus’ parable of the good Samaritan. (Note: The parable of the talents is explained in the essay “How Can You Love God? The parable of the good Samaritan is explained in the essay “Love Your Neighbor.”)

Jesus summarized these two basic “commandments” (or laws) of God as “love for God and love for neighbor.” These two commandments were known to Jesus from the Hebrew scriptures but Jesus expanded the definition of “neighbor” to include everyone. “Love for God” means having appreciation for God as the creator of the world and the source of human life. “Love for neighbor” means having appreciation for the value of every human life. These are not laws or “truths” that Jesus received through some supernatural “revelation.” In his “parable of the sower,” Jesus taught that the “word of God” is known naturally because it is sown “in the heart” of everyone.

Even the apostle Paul, who was a Jew, recognized that God’s laws are known naturally by everyone. Paul wrote, “When Gentiles (non-Jews) who do not have the (Mosaic) law do by nature what the law requires, they are a law to themselves, even though they do not have the (Mosaic) law. They show that what the law requires is written on their hearts” (Romans 2:14-15).

In his teachings, Jesus used examples from the natural world and from human nature to explain basic truths about life. In his parables, Jesus spoke of mustard seeds, wheat, weeds, fishing nets, pearls, vineyards, fig trees, salt, candle light and sheep to illustrate his points. Jesus also used illustrations from human nature to teach basic concepts such as repentance, forgiveness, justice, and love.

Jesus believed that it is God’s will for people to love (appreciate) God and to love (appreciate) each other. God should be loved (appreciated) as creator of the the world and as the source of human life. We should show our love (appreciation) for each other because happiness comes to us as we live in harmony, or unity, with each other. Christian deism is based on appreciation for all creation and on appreciation for every human life.

Christian Deists do not worship Jesus as God and do not believe in the theory of atonement that claims that Jesus had to die as a sacrifice to pay the “death penalty” for humankind and save them from the “wrath” of God. Christian Deists do not view God as a whimsical tyrant who sends plagues and pestilence to punish people on earth and who plans to torture people in “hell” in the future. Christian Deists reject these superstitious ideas as products of human hatred and a failure to recognize God’s natural laws of love for others.

Christian Deists consider themselves to be disciples (students) of Jesus because Jesus taught the natural laws of God. But Christian Deists recognize that Jesus was only human. Jesus had to struggle with his own times of disappointment, sorrow, anger, prejudice, impatience, and despair, just as other human beings struggle with these experiences. Jesus never claimed to be perfect but he was committed to following God’s natural laws of love.

Jesus called for people to follow God’s laws (commandments) so the “kingdom of God” could come “on earth as it is in heaven.” As Jesus preached the “gospel” (good news) that the “kingdom of God is at hand,” the Romans viewed Jesus as a Jewish revolutionary seeking to liberate the Jews from Roman rule. Jesus refused to stop preaching his “gospel” even though he knew that he was risking crucifixion, the usual Roman penalty for revolutionaries. Jesus called for his followers to take this same risk, “If a man would come after me, let him deny himself and take up his cross and follow me. For whoever would save his life will lose it, and whoever loses his life for my sake and the gospel’s will save it” (Mark 8:34-35).

After his crucifixion, Jesus’ cross became a symbol of commitment to establishing the “kingdom of God” (obedience of God’s laws) on earth. Christian Deists are committed to following God’s natural laws, as summarized in the two “commandments” to love God and love our neighbor.

An Overview of Christian Deism

How you live your life and the happiness you find are largely dependent upon your view of yourself and the world that you live in. Your view of life is known as your “worldview,” or “religion,” or “philosophy of life.”

Your understanding of life comes from what you are taught by others, and by what you learn from your own sense perception, experience, and reasoning. Sense perception refers to what you learn through your five senses: sight, hearing, touch, taste, and smell. Experience refers to what you learn from what happens to you as you interact with the world around you. Reasoning refers to what you learn from thinking about what you perceive and experience.

The word “religion” comes from the Latin word “religio” which is related to the verb “religare” meaning “to bind” or “place an obligation on.” The World Book Dictionary defines “obligation” as “duty” meaning “a thing that a person ought to do, or a thing that is right to do.” In other words, “religion” deals with “how a person ought to live” or “what is right to do.”

When we look around us, we see many different “organized religions” such as Judaism, Christianity, Islam, Hinduism, Buddhism, and others. These “religions” offer different views of life, and offer instructions about “how a person ought to live.” Some religions claim that their teachings came from “supernatural revelations” received by particular individuals such as Moses, Muhammad, or Paul of Tarsus.

These so-called “revealed” religions make exclusive claims to knowing the “truth” from God, and the followers of other religions are frequently viewed as “infidels” or “unbelievers.” This has led to hostility, oppression, persecution and wars between the followers of different religions.

In contrast to so-called “revealed” religions, there is another kind of religion called “natural” religion. Whereas “revealed” religion claims that truth about life comes through some supernatural revelation from a source beyond human knowledge and experience, “natural” religion is based on what human beings can discover from their own sense perceptions, experiences, and reasoning.

One of the greatest teachers of natural religion was a man named Jesus from Nazareth. Jesus was a Jew, reared in an ancient form of Judaism, but his personal perceptions, experiences, and thinking led him to a deeper understanding of life, and how it is intended to be lived. Jesus described himself simply as “a man who told you the truth which I heard from God” (John 8:40) but Jesus did not claim to have any special revelation of truth from God.

Jesus said that everyone knows the truth, “It is written in the prophets, ‘And they shall all be taught by God.’ Everyone who has heard and learned from the Father comes to me” (John 6:45). Jesus also said, “My teaching is not mine, but His who sent me; if any man’s will is to do His (God’s) will, he will know whether the teaching is from God or whether I am speaking on my own authority” (John 7:16-17). According to these statements, people already know God’s will and those who are seeking to follow it can recognize that Jesus is teaching the truth, and they will be attracted to Jesus.

Jesus summarized God’s truth or “commandments” (laws) as “You shall love the Lord your God with all your heart, and with all your soul, and with all your mind. This is the greatest commandment. And the second is like it: You shall love your neighbor as yourself” (Matthew 22:37-39). The word “love” means “to appreciate” or “to value.” We should appreciate God as the giver of life, and we should value life in other persons as much as we value life in ourselves.

We show our appreciation to God by how we use the life we have been given. We show our appreciation for the value of life in others by how we treat them. Human nature is designed for living by love. Everyone knows that our Creator intends for us to live by love because failure to love is destructive to life, our own and others. We know this from our own perceptions, experiences, and thinking. This truth is the foundation of natural religion.

Failure to love is acting against our human nature. We fail to love God when we waste the gift of life that God has given to us. We fail to love other persons when we cause human suffering or when we do not try to relieve human suffering when we have the ability and opportunity to do so.

In his parable of the “talents” (Matthew 25:14-30), Jesus taught that we show our love to God by how we use the life that God has entrusted to us. In his parable of the “good Samaritan” (Luke 10:30-37), Jesus taught that we fail to love others when we cause human suffering or when we do not try to relieve human suffering when we can do so.

In his parable of the “good Samaritan,” Jesus expanded the definition of “neighbor” to include everyone, even those who are viewed as “enemies.” Jesus said, “You have heard it said, ‘You shall love your neighbor but hate your enemy,’ but I say to you, Love your enemy and pray for those who persecute you, so you may be sons of your Father who is in heaven; for He makes his sun rise on the evil and on the good, and sends rain on the just and the unjust” (Matthew 5:43-45).

Jesus added, “Love your enemies, do good to those who hate you” (Luke 6:27). Love your enemies and do good . . . . for He (God) is kind to the ungrateful and selfish. Be merciful, even as your Father (God) is merciful” (Luke 6:35-36). Jesus went far beyond the religion that he had been taught in his day. Just as God provides the necessities of sunshine and rain to all persons, including the “good and evil” and the “just and unjust,” we must be ready to “do good” and “be merciful” to all persons, even those we consider our “enemies.”

The failure to love God or “neighbor” (all persons) is called “sin.” The only remedy for sin is repentance. Jesus taught the meaning of “repentance” in his parable of the “prodigal son” (Luke 15:11-24). According to Jesus, repentance is the prerequisite for receiving forgiveness of sins, “If your brother sins, rebuke him, and if he repents, forgive him; and if he sins against you seven times in a day and turns to you seven times, and says, ‘I repent,” you must forgive him” (Luke 17:3-4). Also, Jesus said, “If you forgive men their trespasses (against you), your heavenly Father will also forgive you; but if you do not forgive men their trespasses (against you), neither will your Father forgive your trespasses” (Matthew 6:14-15).

In the teachings of Jesus, we see the essence of natural religion.

Unfortunately, soon after Jesus’ lifetime, a man named Paul of Tarsus began proclaiming a very different message. Paul never claimed to have seen or heard Jesus during Jesus’ lifetime, but claimed that Jesus had appeared later to Paul in some kind of vision after the death of Jesus. Paul began preaching that Jesus “was in the form of God, . . . . but emptied himself, taking the form of a servant, being born in the likeness of men. And being found in human form, he humbled himself and became obedient unto death, even death of the cross” (Philippians 2:6-7).

Paul viewed the crucifixion of Jesus as a sacrifice to God to atone for the sins of humankind. Paul wrote, “But God shows his love for us in that while we were yet sinners Christ (Jesus) died for us. Since therefore we are now justified by his blood, much more shall we be saved from the wrath of God” (Romans 5:8-9). According to Jesus, we are forgiven by God if we repent of our sins and we are willing to forgive others who sin against us, but Paul taught that Jesus had to die as a human sacrifice to obtain God’s forgiveness and save us “from the wrath of God.” Paul’s teaching, or “gospel,” was very different from Jesus’ gospel.

Paul claimed that his “gospel” was revealed directly to Paul by Jesus after the death of Jesus. Paul wrote, “For I would have you know, brethren, that the gospel which was preached by me is not man’s gospel. For I did not receive it from man, nor was I taught it, but it came through a revelation of Jesus Christ” (Galatians 1:11-12).

It is clear that Paul replaced Jesus’ natural religion with a so-called “revealed” religion. In all of his letters found in the New Testament, Paul never quotes the teachings of Jesus. Jesus’ gospel calling for people to repent of their failures to love, and to forgive each other, was replaced with Paul’s “gospel” of blood sacrifice to appease an angry God. A series of church councils in the fourth century compounded the errors of Paul by making Jesus equal to God and institutionalizing Paul’s “substitutionary theory” of atonement.

In the seventeenth century, in England, a movement called “deism” began in opposition to the doctrines that had been adopted by the church after the time of Jesus. The deists opposed the doctrines of original sin, the virgin birth and divinity of Jesus, the “trinity” of God, blood atonement by the death of Jesus, and “hell” as a place of unending torture. The deists viewed so-called “miracles” as unverifiable, and they viewed so-called “supernatural revelation of truth” as unnecessary.

The deists believed in natural religion rather than revealed religion. Most of the deists viewed themselves as “Christians” who were seeking to return to the natural religion taught by a man named Jesus. The words “deism” and “deist” come from the Latin word “Deus” which means “God.” Deists believe in one God and they view Jesus as simply a human being. Christian Deists view Jesus as a great teacher of deism.

“Deist” and “Christian Deist”

Recently, a college student wrote to me, asking, “What is the difference between a ‘deist’ and a ‘Christian deist’?” My reply is, a “deist” believes that God created the world, including humankind, and God governs the world through natural laws which may be known through observation, experience, and reasoning. A “Christian deist” believes this, too. A “Christian deist” also believes that Jesus was a “deist” because he taught that the two natural laws governing humankind are “love for God” and “love for neighbor (each other).”

The first premise of deism is “God is the Creator of the world, including humankind.” As explained in my essay entitled How Can You Love God?, we show our love, or respect, for God as our Creator by investing our time and abilities, that God has given to us, to produce something good in the world (that is, to help create the “kingdom of God” on earth).

The second premise of deism is “God governs the world, including us, through natural laws.” From the design of our human nature, we find that God intends for us to love each other. As explained in my essay entitled Love Your Neighbor, we show our love, or respect, for our “neighbor” (other human beings) by not doing anything that causes human suffering and by doing whatever we can to relieve human suffering. Violation of this natural law is destructive to ourselves because we are acting against our nature.

As explained in my essay entitled The Kingdom of God, everyone knows the two natural laws which are intended to govern human beings–love for God and love for each other. Jesus said that God’s laws (word) are sown like seed “in the heart” but each of us, as individuals, must choose whether to follow God’s laws of love, or not follow them. The choice is ours to make.

As explained in my essay entitled Repentance and Forgiveness, the “failure to love” is called “sin.” We fail to love God when we do not use our time and abilities to do whatever we can to make this world more enjoyable for everyone. We fail to love our “neighbor” (anyone) when we cause human suffering or do not try to relieve human suffering when we can.

If we, as individuals, are committed to following God’s laws of love, we know when we fail to love. You cannot escape your own judgment of yourself. Your dissatisfaction with yourself, and your feelings of remorse, can be relieved only by repenting from your sin (failure to love), and by asking God for forgiveness. And, if possible, you must seek forgiveness from anyone you have sinned against. You must also be willing to forgive others who have sinned against you. According to Jesus, God forgives us when we repent of our sins and we are willing to forgive others who sin against us.

Repentance and forgiveness are central in the teachings of Jesus. When Jesus preached the “good news” (gospel) that the “kingdom of God is at hand,” he called for people to “repent” and believe the good news. It is through love, repentance, and forgiveness that the “kingdom of God” (the rule of God) becomes a reality in the lives of individuals and in human society.

It is important to recognize that forgiveness cannot be “earned” or “deserved” by doing something, or “bought” by paying something. We must repent of (turn away from) our sins in order to open ourselves to receive forgiveness, but we can do nothing to earn, deserve, or purchase forgiveness. This is why Christian deists reject the theory that Jesus died on a cross to “pay” the “death penalty for sin” so God can forgive people. This “substitutionary theory of atonement,” which came from Paul of Tarsus and is central in trinitarian theology, is an insult to God. God’s forgiveness is not “for sale.” Jesus taught that God freely forgives us when we repent of our sins and we are willing to forgive others who sin against us.

The everyday practice of “Christian deism,” as a personal religion, is based on love, repentance, and forgiveness. When we awaken each morning, let us say a little prayer, thanking God for the day and asking God to guide us in living by love. When we go to bed at night, let us review the day to recognize any failure to love. In prayer, we should confess any failure to love, and ask for God’s forgiveness. We should also determine to seek forgiveness from those we failed to love.

The teachings of the human Jesus about love, repentance, and forgiveness help me to understand the principles of deism. I am a “disciple” (student) of Jesus because I learn from his life and teachings. Jesus believed that he had been “anointed” (chosen) to preach the good news (gospel) that the “kingdom of God” comes on earth through love, repentance, and forgiveness. The term “Christian” refers to any follower of Jesus “the christos” (which means “anointed one”). This is why I call myself a “Christian deist.”

Creed of A Christian Deist

A creed is a statement of beliefs. From the title above, you can see that this page contains a statement of beliefs of “a” Christian Deist, namely myself. Christian Deism is an individual religion so each Christian Deist must state his/her beliefs in his/her own way. It is not my intention to impose my beliefs on anyone else but I offer my “creed” as a statement of beliefs that others may find to be similar to their own. This creed represents my definition of “Christian Deism.”

I consider myself a “deist” because I believe that God created the world and rules it through natural laws. I am a “Christian” because I believe that Jesus was a man who was “anointed” by God to preach the gospel (good news) that the Kingdom of God is “at hand” for persons who are willing to obey God’s laws for humankind, namely, love for God and love for each other. The title “christ” means “anointed one,” and a “Christian” is a follower of Jesus, the “anointed one.”

The following is my effort to state my beliefs as a Christian Deist:

I BELIEVE:

1. God created all that exists, including humankind.

2. God rules the world through natural laws. Obedience to these laws is life-creative; disobedience to these laws is life-destructive.

3. God’s laws for humankind are known to every person because these laws are inherent in the design of human nature. It is God’s will, or intention, for us to love God and love each other.

4. Jesus was a human being who discovered that God’s laws are planted like a seed “in the heart” of each person.

5. Jesus believed that he had been “anointed” to preach the “gospel” (good news) that the “Kingdom of God” becomes a reality on earth as human beings obey God’s basic laws of love for God and each other.

6. Jesus taught that causing human suffering or being indifferent toward human suffering are violations of God’s laws of love (see parable of the Good Samaritan). A violation of God’s law is called “sin.”

7. Jesus called for people “to repent” (turn away) from sin and “believe in the gospel (good news)” that “the kingdom of God is at hand” on earth as God’s laws are obeyed by individuals.

8. An individual who is committed to follow God’s laws of love will experience “repentance” whenever the individual fails to love. Repentance is the prerequisite for forgiveness.

9. By obeying God’s laws of love, a person experiences life on a higher level which Jesus described as “abundant” and “eternal.”

10. God created us as free agents in a free world. We are responsible for our own actions within the limits of our individual abilities and opportunities.

11. In a free world, bad things can happen to people by accident or by human intention. God does not intend for bad things to happen but God cannot directly intervene. We must accept the fact that accidents can happen in a free world. We must oppose wrong human intentions.

12. Although God cannot directly intervene in human affairs, God may intevene through us as God’s agents in creating the “kingdom of God on earth.” For example, God can heal through the efforts of physicians and nurses. Each of us should do what we can to create the kingdom of God on earth.

13. If we try to live today as God intends for us to live in this world, we can trust God to take care of us beyond this world (as taught by Jesus in his “parable of the talents”). The fact that we have life now through no action of our own is evidence that God has the power to give life. We must recognize our dependence on God for life now and in the future.