The Christlike God

Written by John V. Taylor Reviewed By Todd D. Still

How should people perceive God? This is the question that John V. Taylor, former Bishop of Winchester, explores in his book The Christlike God. The purpose of the volume, which is written in a semi-popular style, ‘is not to argue the existence of God but to elucidate what we should be talking about when we use the name’ (p. 54). Taylor’s thesis, as the title of the book suggests, is that the character of God is to be likened unto that of his Son, Jesus Christ. In his attempt to define the divine as Christlike, the author engages the reader in a stretching and stimulating study of the nature of God and his dealings with humanity.

Taylor commences his study by stressing how important it is for all people—believers and unbelievers alike—carefully to contemplate who God is, instead of settling for some common stereotype which could very well be inaccurate. The author argues that in an age of religious plurialism ‘a pre-packaged and unexamined idea of God’ will simply not suffice (p. 4).

What forces are at work in shaping one’s concept of God? According to Bishop Taylor, a person’s idea of God comes primarily from hearsay, authority, experience and reflection (ch. 1). One’s perception of God is also significantly shaped by revelation experience (ch. 2) and religious tradition (chs. 3–4). However, if one desires to see God for who he really is, one must consider Jesus Christ, for he is the culmination of God’s progressive revelation (p. 142). The author is in agreement with Archbishop Michael Ramsey, who once stated, ‘God is Christlike, and in him is no un-Christlikeness at all’ (p. 100).

In chapter 5 Taylor challenges four ancient philosophical axioms (referred to as ‘bulwarks’) which he considers to be distortions of the Christlike God. He boldly critiques the time-honoured teachings of a God who is deemed to be inaccessible, one, unchangeable and unaffected. The writer then turns to consider three significant aspects of God’s character: his loyalty (ch. 6), creativity (ch. 7) and sovereignty (ch. 8). The concluding chapters focus on three practical outworkings of one’s faith in God, namely concern for community (ch. 9), the proper use of power and a commitment to prayer (ch. 10).

There is much to commend about this book. Throughout, Bishop Taylor shows himself to be a provocative thinker and a persuasive writer. This pastor/theologian possesses the rare ability to communicate complicated concepts with coherency and clarity. As a result, the book is beneficial and enjoyable (!) for lay person, student and scholar alike.

In this reviewer’s opinion, this work’s greatest asset stems from the author’s ability to hold in balance many delicate doctrinal issues, e.g. the personal and corporate aspects of faith; God’s immanence and transcendence; continuitiy and discontinuity between the testaments. God’s love and wrath; the deity and humanity of Christ; realized and consistent eschatology; and the natural and supernatural. Taylor’s analogy of the Trinity as self-giver, self-given and in-othered is another helpful contribution of The Christlike God. The author’s perceptive critique of Platonism and its influence on early Christian doctrine is also a strength. In addition, the instruction given on the purpose of prayer is illuminating.

Although I applaud this work and believe that it serves as a helpful corrective for much of what passes for theology today, I do have a few reservations. First, I must confess that I am hesitant to embrace the author’s doctrine of creation. Taylor writes that created matter ‘has been brought about by an interplay between what we might call the rules of the game and the fall of the dice’ (p. 186). But one wonders if creation is best explained by ‘trial and error’ (p. 189). I am also reluctant to accept the Bishop’s doctrine of providence. Is it necessarily true that ‘When God desires to affect the course of events he does not supersede or suspend the natural causes of those events, but works with them as they are? (p. 217). And should one view John 9:3 and 11:4, verses that speak of the suffering of humanity for God’s glory, as ‘appalling sayings’ (p. 230)?

Although I beg to differ with the author on these two issues (and a few others!), I eagerly recommend this volume for anyone who is willing to ponder anew the person of God. I have found The Christlike God to be a source of challenge and encouragement both intellectually and devotionally.


Todd D. Still

University of Glasgow