A Quick History of the 'Monster God'
The term "Monster God" became 'a thing' in 2014 through a series of sermons, debates and blogs, and while I can't be sure of its earliest use, one will note that its popular usage is typically tagged to Pastor Brian Zahnd (Word of Life Church and a CWR columnist). It came onto my radar through a sermon in early May entitled "Death of the Monster God," a lenten sermon on Luke 23:34, 46 (Jesus' prayers to the Father) asking, "What is God like?"
The central point of the sermon is summarized by Brian in these words:
When we look at the death of Jesus on the cross in the light of the resurrection, we are looking at our salvation. But, what do we really see when we look at the cross? Are we looking at the appeasement of a monster god through barbaric child sacrifice? Or are we seeing something else? Is the cross vengeance or love? When Jesus says, "Father, forgive them, for they know not what they do," he is not asking God to act contrary to his nature. He is, in fact, revealing the very heart of God! The cross is not about the satisfaction of a vengeful monster god, the cross is the full revelation of a supremely merciful God! In Christ we discover a God who would rather die than kill his enemies. Once we know that God is revealed in Christ, we know what we are seeing when we look at the cross: The cross is where God in Christ absorbs sin and recycles it into forgiveness. The crucifixion is not what God inflicts upon Christ in order to forgive, but what God endures in Christ as he forgives.
Somehow, the sermon also led to the formal "Monster God Debate" between Brian Zahnd and Michael Brown at the Kansas City IHOP. He contrasted the cruciform God who became incarnate to save us from ourselves with the monster God from whom Jesus needed to save us. Much of this is clarified in his article on "How does 'Dying For Our Sins' Work?"
Zach Hoag's Critique of the Monster God:
1. God of Absolute Power
Minister and blogger Zach Hoag has picked up on this terminology and begun to apply it to contemporary issues in American Evangelicalism. I'm less interested in how he uses the Monster God motif in his critiques than in how he describes the Monster God's nature. Thus, I've mined two of his articles for clarity and definitions: