Every generation seems to have its own idol. Each one represents the spirit of the age, a false god who shapes the ethic of the culture at large. All too often, these idols find their way into the church. Sometimes they are brought in intentionally by those who fear that the church has become irrelevant. More often, they are introduced unwittingly by Christians who have absorbed the ethic from the culture in which they live. They do not learn it in a formal sense, by thoughtful examination and critical analysis. Rather, it comes to them through the atmosphere, the way the smell of smoke clings to one who has been near a fire even when they try to keep their distance. These spirits are never introduced to the church as idols but as scholarship or forward-thinking or some “new” and “enlightened” understanding that somehow shows that what Jesus really meant by what He taught is in line with whatever our modern prejudice happens to be.
These days the idol of the age is best represented by what I would call “the cult of nice.” Nice is a quality urged upon us by mothers, who advise us that, if we can’t say something nice about someone, we shouldn’t say anything at all. Unfortunately, those who attempt to enact this philosophy rarely opt for silence. If you have ever had the unfortunate experience of working with such people, you have discovered that they tend to be fundamentally dishonest when it comes to their assessment of others. They dismiss bad traits and inflate those they deem to be good, even when they are merely an affectation. Such people would probably find something positive to say about Satan himself if he were a member of their team.
These days the idol of the age is best represented by what
I would call “the cult of nice.”
The cult of nice is a code that shapes ethics and whose appeal springs from its disarming simplicity. The basic rule of the cult of nice can be summarized in this sentence: “Whatever does not spring from niceness is not of God.” Part of its appeal is that it has a kind of Johannine ring about it. We find several statements that sound something like this in John’s writings. For example, in 1 John 4:16, the apostle says, “Whoever lives in love lives in God, and God in them.” The cult of nice identifies itself with this principle but restates it: “Whoever is nice lives in God, and God in them.”
However, it only takes a modicum of common sense to recognize that niceness and love are not the same. To say that God is love is one thing (1 John 4:8, 16). To say that He is nice is something else. The problem is that “nice” is essentially a cultural trait. What seems nice to one may not seem nice to another. What is more, the Jesus portrayed in Scripture–the same one to whom those who worship in the cult of nice appeal so often to justify their ethic–often behaved in ways that the acolytes of nice would find abhorrent. It only takes a few examples to prove my point.
For example, Jesus used harsh language when referring to those who disagreed with His teaching. He called them “fools,” “blind guides, “snakes,” and “vipers’ (Matt. 23:16–17, 33). Jesus was also divisive. He said things that He knew would outrage those who saw matters differently from Him. When Jesus contradicted the teaching of the Pharisees, His disciples complained. “’Do you know that the Pharisees were offended when they heard this?’ He replied, ‘Every plant that my heavenly Father has not planted will be pulled up by the roots. Leave them; they are blind guides. If the blind lead the blind, both will fall into a pit.’” (Matt. 15:12–14). In other words, Jesus wasn’t just untroubled by their outrage. He was openly dismissive of it.
Perhaps rudest of all, at least by the standards of today’s cult of nice, was Jesus’ tendency toward exclusion. One of the cardinal doctrines of the cult of nice is that to be truly Christian, we must be inclusive. Inclusion is their Ockam’s razor–the test they use to sift through traditional teachings and decide what to reject as erroneous or obsolete. Jesus was inviting but exclusive in that invitation. He said that His way was narrow instead of broad and warned that “only a few find it” (Matt. 7:14). He claimed to be the way to God to such an extent that He said, “No one comes to the Father except through me” (John 14:6). He even taught that a brother or sister who sins and rejects the repeated appeals of other Christians to turn from their sin should be expelled from the church (Matt. 18:15–17). This is so far from the current culture of nice that even churches that agree with Jesus in principle rarely practice His teaching on this point.
Nice isn’t listed among the attributes of God, yet neither is mean. Like nice, mean is one of those fuzzy words that can be taken several ways. It came from Middle English and was initially used to speak of what two or more people held in common. It developed into a word that spoke of one who was ignoble or base. But these days, we use it mainly to refer to those who are unkind and spiteful. A common complaint of children is that someone has been mean to them.
Nice isn’t listed among the attributes of God, yet neither is mean.
There doesn’t seem to be a single biblical equivalent to the modern vernacular when it comes to mean. Like nice, mean is culturally defined. What seems mean to one person is perfectly fine to another. It is also a movable standard which we usually manipulate in our own favor. Just as those who often criticize others for not being nice fail to condemn the same behavior in themselves, mean people never seem to think that they are mean. They tend to see themselves as stern, businesslike, or no-nonsense sort of folks who are practical and refuse to suffer fools gladly. But the suggestion that their treatment of others is mean is baffling to them.
This is especially true of mean leaders, who are convinced that those who criticize their meanness are merely soft or lazy. They view those who offer such critiques as namby-pamby bleeding hearts who are overly concerned about hurting the feelings of others. More often, they take no notice of them at all. But merely plow ahead without regard for those who disagree with their agenda. They do important work informed by a grand vision. Why should they trouble themselves over such objections when they are so obviously right in their judgments? Not only do they think that they represent God’s interests in their plans, they believe they mirror His character in their actions. This conceit is equally true of those who belong to the cult of nice.
In reality, mean is merely a selfish and distorted imitation that mistakes God’s sovereignty for impassiveness and confuses arrogance with independence. Likewise, nice is an insipid distortion of grace that fails to make the essential connection between God’s compassion, grace, patience, and faithfulness with His holiness and justice (Exod. 34:5–7). A nice god might not lower the boom on you for your sin. But He wouldn’t do anything to help you out of it either. For that, you must look to a God who is more than nice. One who cares enough about you to ignore your preferences and sensitivities and who will tell you what you are really like. To find practical help with your sin, you must look to a God who will not mince words about your foolishness or the desperate state of your condition. More than this, you will need a God who is willing to go beyond words and do something about it because He knows that you can do nothing for yourself.
In short, to find any real help for your sin, you must go beyond nice to truth. You must go beyond winsome or pleasant or amiable to love. Because only love is willing to stand in your place. Only love is strong enough to bear the brunt of the whip and the weight of the cross. Only love will allow itself to be taken by wicked hands and slain. And love alone, after being laid in the grave, is able to stand up again on the third day with arms open in invitation to the ones who put it there. God is not nice. God is love.