Sin, judgment, cross, even Christ have become problematic terms in much contemporary theological discourse, but nothing so irritates and confounds as the idea of divine wrath. Recently, the wrath of God became a point of controversy in the decision of the Presbyterian Committee on Congregational Song to exclude from its new hymnal the much-loved song "In Christ Alone" by Keith Getty and Stuart Townend. The Committee wanted to include this song because it is being sung in many churches, Presbyterian and otherwise, but they could not abide this line from the third stanza: "Till on that cross as Jesus died/the wrath of God was satisfied." For this they wanted to substitute: "…as Jesus died/the love of God was magnified." The authors of the hymn insisted on the original wording, and the Committee voted nine to six that "In Christ Alone" would not be among the eight hundred or so items in their new hymnal.
The problem comes when we use an anthropopathic term like "wrath" and apply it univocally to the God of eternity. Before long, we have constructed "a god who looks like me," to use the title of a recent book of feminist theology. Then caricatures of divine wrath proliferate: God having a temper tantrum or acting like a big bully who needs to be “appeased” before he can forgive or, as is often alleged with reference to the atonement, practicing cosmic child abuse.Read the rest.
But God’s ways are not our ways, and God’s wrath is not like our wrath. Indeed, in his brilliant essay, “The Wrath of God as an Aspect of the Love of God,” British scholar Tony Lane explains that "the love of God implies his wrath. Without his wrath God simply does not love in the sense that the Bible portrays his love." God's love is not sentimental; it is holy. It is tender, but not squishy. It involves not only compassion, kindness, and mercy beyond measure (what the New Testament calls grace) but also indignation against injustice and unremitting opposition to all that is evil.