‘No other gods before me’: 7 false gods of the present age (part 2)
In the book, “The Ten Commandments Yesterday and Today,” author James Burton Coffman, formerly the minister of Manhattan Church of Christ in New York City, noted that William Jennings Bryan had identified many false gods of his time. Bryan’s list included Gold, Fashion, Fame, Ease, Intellect, Travel, War, Passion, Chance, and Drink. Coffman wrote, “Volumes could be written about each of them and dozens of others. Anything that absorbs the soul’s attention and claims uppermost affection in the heart is a god in that heart and soul. The first commandment identifies the rightful claimant of man’s inner throne. It is none other than Almighty God himself.” [1]
In the previous article, “7 false gods of the present age,”three gods of the present era were discussed: Humanism, Historicism, and Evolutionary Science. Such idolatry is rarely recognized as such. When people think of idols, they typically envision ancient times, with individuals bowing down to grotesque, half-animal, half-human stone figures believed to be imbued with powers. While this form of idolatry is less common in Western cultures today, it still exists in some parts of the world. However, modern idolatry is more refined. Even professing Christians can fall into its grasp.
Thus, the admonition from John in his first epistle, “Dear children, keep away from anything that might take God’s place in your hearts” (I John 5:21).
Get Our Latest News for FREE
Here are four other gods to which so many have given their hearts.
Mammon
Who could honestly deny that the love of money is pervasive in Western culture in numerous ways?
Western culture, particularly in the United States, is heavily driven by consumerism. The constant pushing of products, new and old, the latest technology, fashion trends, and luxury items underscores a society highly focused on material wealth.
The drive for financial success is all-consuming, leading to widespread workaholism, where individuals prioritize their careers and earnings over faith and family. This is evident in the long working hours, some of it is self-inflicted, and in other situations, pushed by employers. Too many people are simply overworked, which leads to burnout, mental health issues, and weakened family and social ties.
Money often plays a huge role in politics, with significant financial contributions from wealthy individuals and big corporations shaping political campaigns, policies, and legislative initiatives. This influence often undermines the democratic process, leading to policies that benefit the few at the expense of the many, and eroding public trust in government institutions.
Government bailouts, such as those seen during the 2008 financial crisis, are often rightly criticized for using taxpayer money to rescue large financial institutions and corporations. Bailouts prioritize the financial stability of powerful entities over the welfare of common folks. They are a misuse of government funds that reward irresponsible behavior and greed, undermining the great moral principles of justice and accountability.
Much of government welfare today creates dependency and although well-intended, more often than not, fails to address the root causes of poverty. These programs often lead to the misuse of funds and a lack of personal responsibility. They perpetuate a cycle of dependency and the misuse of taxpayer money. To a large degree, they have discouraged personal responsibility and a strong work ethic. Such prioritizes financial gain and power over ethical governance and the common good, reflecting a misuse of money that conflicts with the biblical principles of faithful stewardship.
The healthcare sector in the United States is significantly influenced by financial interests. An often overlooked aspect of this issue is the exorbitant charges for medical services. While much debate has centered on healthcare as a constitutional right and the need for universal health insurance, the question remains as to how the medical sector justifies its high costs. If other businesses charged as much as the medical community, they might be accused of price gouging. The phenomenally high costs of medical treatments, pharmaceuticals, and healthcare services are characteristically driven by the profit motives of insurance companies, pharmaceutical firms, and healthcare providers. This focus on profit leads to inflated costs, reduced access to necessary services, and a healthcare system that prioritizes financial gain over patient care and ethical considerations.
Education also faces criticism for being money-hungry, particularly in higher education. The rising costs of tuition and the substantial debt burdens with which students are saddled after graduation can rightly be attributed to the financial interests of universities and private lenders. The hot pursuit for financial gain by the education community has led to diminished educational quality and accessibility, with universities prioritizing revenue over the mission of educating students.
Infrastructure projects have led to inefficiencies, corruption, and misallocation of resources, resulting in projects that do not necessarily serve the public interest. The so-called “Bridge to Nowhere” is a fitting example. The plan involved constructing a bridge in Alaska to connect the city of Ketchikan to its airport on Gravina Island, which had a small population and limited traffic. The project was slated to receive $223 million in federal funding and was approved in a 2005 transportation bill. It was a perfect example of “pork-barrel” spending, where government funds were allocated to projects that only benefited a small group but had little national significance. Because of significant public backlash over the wasteful spending, the “Bridge to Nowhere” was never finished and became a national symbol of the government’s squandering of public resources. When the profit motive takes precedence over genuine public need and fiscal responsibility, it’s a reflection of the idolization of mammon.
Perhaps the worst, the most atrocious example of the worship of mammon over God, comes from the church. What a sad commentary it is of the times that the church, God’s people, are so grossly in violation of “no other gods before me.”
In the modern church, the prosperity gospel, or the “health and wealth” teaching is a belief system widely followed. It teaches that God intends for every believer to have financial success and always experience physical well-being and that this can be achieved through faith, positive speech, and donations to select church ministries. The false promise of this teaching is that God will reward those who have enough faith and those who are sufficiently faithful with rewards of material wealth and health.
The problem with this doctrine, however, is that it prioritizes accumulating money and property over storing up treasures for oneself in heaven. It ranks earthly pleasures, riches, and comfort in life higher than knowing God, doing the will of God, and considering one’s neighbor as important as oneself – something that can be quite costly when properly recognized and applied.
Prominent American theologian, pastor, and author, John Piper, expressed his strong disapproval of the prosperity gospel. He has stated unequivocally that it “abominates” the Gospel of Christ. So does every authentic preacher of Christ! [2]
Jesus’ teachings on money consistently emphasized the dangers of wealth and materialism. He advocated for generosity, and trusting in God to provide for one’s needs.
The New Testament says that one day Jesus encountered a wealthy young man who asked what he must do to inherit eternal life. Jesus told him to keep the commandments, which he claimed he had done from a very early age. Jesus then told him to go and sell all of his possessions, give to the poor, and follow him. The Bible says that in response the young man left sorrowful because he had great wealth (Matthew 19:16-22, Mark 10:17-22, Luke 18:18-23). This story shows how the love of money became an idol in this young man’s life, preventing him from fully committing to God. His wealth was more important to him than his spiritual well-being and his relationship with the Lord.
This is the real truth, following Christ devotedly, might make a person poor, not rich. Here was what Jesus said about the proper place of money:
“Don’t store up treasures here on earth, where moths eat them and rust destroys them, and where thieves break in and steal. Store your treasures in heaven, where moths and rust cannot destroy, and thieves do not break in and steal. Wherever your treasure is, there the desires of your heart will also be” (Matthew 6:19-21).
“No one can serve two masters. For you will hate one and love the other; you will be devoted to one and despise the other. You cannot serve God and be enslaved to money” (Matthew 6:24)
“Beware! Guard against every kind of greed. Life is not measured by how much you own” (Luke 12:19).
In Matthew 6:25-34,Jesus warned against greed by telling a parable about a rich man who stored up wealth but suddenly died. Having focused entirely on this life, the man went into eternity unprepared to meet his Maker. In this passage, Jesus taught us not to worry about material needs, for God knows what is needed. Instead, he urges first seeking God’s kingdom and righteousness, promising that all other earthly needs will be met by trusting in God.
The State
Amidst the gods of this present era, there stands none that wields more influence and commands unwavering loyalty as the state. The state possesses a tangible and pervasive presence in everyone’s life. People often say that morality can’t be legislated, but this is exactly what the state does. Legislation doesn’t operate in a moral vacuum, every legislative initiative passed into law is the codification of someone’s value system.
Today the state has become all-consuming, directing every aspect of life, even the education of children. In many ways, the state is much like a modern deity, shaping one’s existence with an authority that rivals any traditional god.
Once again, note something Dr. Herbert Schlossberg has said about the state in his book, Idols for Destruction:
“When Diocletian published his draconian Edict of 301, destroying the few remaining liberties of the old republic, he justified it by referring to himself and his associates as the ‘watchful parents of the whole human race.’ Rulers have ever been tempted to play the role of father to their people. In his justification for state direction of the national economy, A.P. Lerner defended rationing ‘as a form of guardianship’ that the state should exercise over the population in order ‘to prevent foolish spending.’ The state that acts as a wise parent instead of a vindictive judge has been an attractive image to many people. They include ecclesiastical authorities who have completely missed the point of the gospel warning to ‘call no man your father on earth, for you have one Father, who is in heaven.’ (Matthew 23:9). The father is the symbol not only of authority but also of provision. ‘Our Father who art in heaven….Give us this day our daily bread’ (Matthew 6:9, 11). Looking to the state for sustenance is a cultic act; we rightly learn to expect food from parents, and when we regard the state as the source of physical provision, we render to it the obeisance of idolatry. The crowds who fed on the multiplied loaves and fishes were ready to receive Christ as their ruler, not because of who he was but because of the provision. John Howard Yoder has rightly interpreted the scene: ‘The distribution of bread moved the crowd to acclaim Jesus as the new Moses, the provider, the Welfare King whom they had been waiting for.’
“The paternal state [today many refer to it as the Nanny State] not only feeds its children, but nurtures, educates, comforts, and disciplines them, providing all they need for their security. This appears to be a mildly insulting way to treat adults, but it is really a great crime because it transforms the state from being a gift of God, given to protect us from violence, into an idol. It supplies us with all blessings, and we look to it for all our needs. Once we sink to that level….there is no point in telling state officials to mind their own business. Our whole lives are their business. The paternalism of the state is that of the bad parent who wants his children dependent on him forever. That is an evil impulse. The good parent prepares his children for independence, trains them to make responsible decisions, and knows that he harms them by not helping them to break loose. The paternal state thrives on dependency. When the dependents free themselves, it loses power. It is, therefore, parasitic on the very persons whom it turns into parasites. Thus, the state and its dependents march symbiotically to destruction.
“When the provision of paternal security replaces the provision of justice as the function of the state, the state stops providing justice. The ersatz parent ceases executing judgment against those who violate the law, and the nation begins losing the benefits of justice. Those who are concerned about the chaos into which the criminal justice system has fallen should consider what the state’s function has become. Because the state can only be a bad imitation of a father….
“The idol state uses the language of compassion because its intention is a messianic one. It finds the masses harassed and helpless, like sheep without a shepherd, needing a savior.” [3]
May God save the masses from trusting in the false god of the state.
Victimhood
In contemporary Western cultures, victimhood has also emerged as a powerful force, akin to that of a deity to which, figuratively speaking, the masses bow down. For many, though they probably don’t realize it, victimization has become a god to them, as they elevate their experiences of suffering and oppression to the core of their identity and social narrative. It becomes central to their self-perception and interactions in life, shaping their worldview as much as a deity and its religious doctrines would.
People who succeed at getting others to accept that they have been terribly victimized in life are often able to garner a unique and special kind of moral power and respect. Their opinions and demands seem more righteous and legitimate, to the extent that it’s much harder, and in some cases even impossible, to argue against their assertions without facing serious backlash or criticism. For these folks, it is insisted that they be given special rights.
This status, very much like divine favor, can be a powerful tool for gaining social, political, and economic advantages, mobilizing public opinion, attracting media attention, and influencing policy decisions. Much like religious communities, the culture of victimhood fosters solidarity among those who identify as victims, creating a shared sense of belonging and mutual support.
Moreover, victimhood is used to justify actions and behaviors that might otherwise be unacceptable, framing them as necessary responses to oppression. Society often demands recognition and deference to the experiences of those claiming victimhood, with failure to do so resulting in social ostracism. The narrative of victimhood also tends to dominate public discourse, shaping how history and current events are interpreted and overshadowing other perspectives.
Concerning something like poverty, Schlossberg says that victimhood often “swallows the entire person.” [4] He writes:
“It takes away the poor person’s humanity and gives him in its place the ontological status of victim. The sheltering arms of humanist sentimentality shower altruism on the poor person and refuse to allow any criticism to fall on his behavior. Blame instead falls on circumstance. The universe is said to have arrayed its forces implacably against the victim, who understandably feels resentment and self-pity because of the fate that circumstance has arranged for him. He was born out of circumstance, molded by circumstance, determined by circumstance. That hard taskmaster will never release its hold on him, and will always keep him in the thrall of ontological victimhood.
“But the agents of circumstance must be made to pay, first by an unbearable guilt for which no atonement will ever be sufficient and second with a never-ending stream of resources extorted out of them…[Victimhood] exalt categories of weakness, sickness, helplessness, into virtues while it debases the strong and prosperous. In the country of ontological victimhood, strength is an affront. Denying the possibility of strength for the weak keeps them weak. Being freed from dependence would bring the victim back into the human family responsible for himself and others. How much better to remain a victim shielded from trouble and responsibility by altruism? Imposing a load of false guilt on the strong…elicits a countering resentment that blinds them [the victimized] to the need of repentance for their real sins.”[5]
One of my favorite humorous political stories illustrates this truth well.
It is said that one day a Republican, a Libertarian, and a Democrat were seated separately in a restaurant when a poor man walked in; and unbeknownst to the three, it was Jesus.
The Republican summoned the waiter and asked him to serve the poor man with the best food on the menu and to put it on his tab, and the waiter obliged.
The Libertarian asked the waiter to please serve the poor man some iced tea and to put it on his tab. And, the waiter did so.
The Democrat then asked the waiter to bring the impoverished man a piece of pecan pie with ice cream and to put it on his tab. And the waiter did as ordered.
When Jesus was finished eating, the Savior went over to the Republican and said to him, “I was hungry, and you gave me something to eat. Thank you. I see that you are blind.” Jesus then gave the man his sight.
Next Jesus went over to the Libertarian and said, “I was thirsty, and you gave me something to drink. Thank you. I see that you have paralysis in your arm.” So, the Lord touched the man’s arm, and immediately the man’s arm was healed.
Then Jesus walked over to the Democrat. The Democrat quickly moved away from Jesus and exclaimed, “Don’t you touch me! I’m on a hundred percent disability!”
This is unquestionably a hypothetical situation and isn’t meant to offend anyone of any political party, but as they say, “A lot of truth is said in jest.”
Although the practice of slavery has been dead in America for more than sixteen decades, for many, its legacy is a significant part of their collective identity. The historical trauma and systemic disadvantages faced by the ancestors of slavery, many believe, have shaped their current societal and economic status. This sense of historical victimization becomes a core aspect of their communal identity and a key focus of their advocacy.
Individuals who advocate for reparations view their lives and the lives of their community members through the lens of the historical injustices of slavery. They see themselves not only as individuals striving for personal success but also as representatives of a group that has been wronged by racism and exploitation. This perception influences their worldview, interactions, and sense of purpose.
The push for reparations is based primarily on the notion that the descendants of enslaved people are owed compensation for the injustices suffered by their ancestors. This demand shapes how advocates interact with society at large, often framing their arguments in terms of historical debt and moral responsibility.
The right of federally recognized Native American tribes to operate casinos, while others cannot, can be seen as a response to the historical injustices and economic disadvantages faced by these communities. This privilege is partly viewed as a form of compensation for the systemic marginalization and profound losses Native Americans have endured, including their land, culture, and economic opportunities due to colonization and subsequent U.S. policies. In essence, these rights are granted, in part, based on their historical victimhood.
However, the irony lies in the nature of gaming, particularly casinos, which are inherently predatory. The well-intentioned effort to support Native Americans through casino operations paradoxically places them in a position where the formerly oppressed become the operators of enterprises that exploit others.
The Bible offers a different perspective on suffering and victimhood, teaching that while suffering is part of the human experience, it should not define one’s life. Instead, God calls people to find their identity in the Lord Jesus Christ, who can provide healing and transformation. Romans chapter 8, verse 37 emphasizes that those who follow Christ are “more than conquerors.” It is through a personal relationship with God through faith in Christ that anyone can become an overcomer rather than remain a victim. Similarly, Philippians chapter 4 and verse 13 encourage believers to draw strength and resilience from Christ, stating, “I can do all things through Christ who strengthens me.”
Furthermore, the Bible emphasizes serving and loving others, not seeking special privileges based on one’s suffering. Galatians chapter 6, and verse 2 instructs, “Carry each other’s burdens, and in this way, you will fulfill the law of Christ.” The Bible promotes mutual support and compassion over a perpetual state of victimhood. In essence, the biblical response to victimhood is to find our identity and strength in the Lord, pursue healing and transformation, and support others in love and service, moving beyond a constant focus on suffering.
True empowerment only comes from breaking free of the victimhood identity. The god of Victimhood perpetuates a vicious cycle of blame and reliance. Bowing to the god of victimization robs people of important virtues such as resilience, responsibility, and freedom.
Validation
Validation has become a god to which countless individuals pay homage every day. This god of Validation drives people to seek approval, recognition, and affirmation from others instead of finding their worth in God.
There is a relentless pursuit of approval via social media these days. People on Facebook and other platforms chase likes, comments, and followers, measuring their importance by the number of interactions they receive. On platforms such as Facebook, Instagram, Twitter (now known as X), TikTok, Snapchat, Pinterest, Reddit, YouTube, Tumblr, Discord, Telegram, Clubhouse, Quora, Viber, Line, Signal, Flickr, Medium, Parler, Mastodon, Rumble, Gab, Truth Social, Nextdoor, Baidu Tieba, KakaoTalk, and VK, individuals present curated versions of their lives. They portray an idealized image to gain admiration and affirmation.
Social media itself is not inherently evil, no more so than money is evil. It is the profound love for it that signals something desperately wrong in the human heart. This insatiable hunger and thirst for validation is inordinate. Everyone seeks celebrity status. Everyone wants their own reality show. It’s a narcissistic preoccupation with self, crying out, “Look at me. Look at me. Love me. Love me. Celebrate me. Celebrate me. I’m special, don’t you agree?”
The adoration of celebrities, often based solely on their public personas rather than their actual contributions to society, reflects a deep-seated need for validation in life. The masses imitate their lifestyles, fashion choices, and even political views, hoping to achieve similar status or approval from their peers. The extent of this phenomenon is mind-boggling.
Brands frequently use celebrities to endorse their products, leveraging their status to validate consumer choices. This dynamic fosters a cycle where people seek validation through material possessions, associating their self-worth with their ability to emulate celebrity lifestyles.
The elevation of celebrities to near-divine status often shifts societal values. Qualities like humility, hard work, and service to one’s fellowman are overshadowed by the superficial allure of fame, leading to a cultural emphasis on appearances and instant gratification over genuine achievement and authentic moral character.
An immoderate desire for acceptance often leads individuals to conform to societal norms and peer expectations, even when these contradict their core convictions, faith, and values. This pursuit of validation from social circles, political circles, as well as other circles, results in significant compromises to one’s integrity. Additionally, the fear of rejection and ostracism can be so powerful it drives people to seek approval from others at any cost.
This is what it means to fall prostrate before the god of Validation.
There’s an old story about a family from the city who decided to try life in the wide-open spaces. So, they bought a Western ranch. Some friends came to visit them about a month after they had moved in and asked them what they had named their ranch. The father said, “Well, I wanted to call it the Flying-W and my wife wanted to call it the Suzy-Q, but one of our sons loved the Bar-J and the other preferred the Lazy-Y. We decided to compromise and call it the Flying-W, Suzy-Q, Bar-J, Lazy-Y Ranch.” Their friend asked, “Well, how about your cattle?” The man replied, “None of them survived the branding.”
When validation is sought over principle, the result is the loss of what is most important and what gives meaning to one’s existence. Jesus put it this way, “And what do you benefit if you gain the whole world but lose your own soul?” (Mark 8:36).
Worship of the god of Validation has infiltrated nearly every major institution of life. This pervasive need for external approval and affirmation intensely shapes behaviors and values across every facet of society. But nowhere has this idolatry proven to be more tragic than in the church. Schlossberg contends:
“Roman Catholicism and the evangelical wing of Protestantism, with their intellectuals increasingly trained in secular universities, have found it difficult to retain their distinctiveness and thus have had their walls breached from within…
“Thus, the master of the American church is likely to be whatever cultural or intellectual fad has gained ascendency. Christology displays this tendency when the Gospels are used selectively to show that the ‘real Jesus’ was an exemplar of the American middle class, or perhaps a guerilla fighter, a social democrat, or a model of psychological fitness. That is a recipe for intellectual and spiritual sterility, for by accepting the dead end of the reigning assumption, the church absorbs whatever conclusions ‘enlightened’ people consider current. In sociological terms, the church functions as just another means used by the political and social establishment to integrate society’s values into the next generation. Its passivity makes it acceptable and ensures its irrelevance.”[6]
One of the clearest examples of the church defecting from the One True God and worshipping the god of Validation occurred in Nazi Germany. In the early 1930s, a movement known as “Deutsche Christen” (German Christians) emerged within the Protestant Church. This movement sought to merge Christianity with Nazi ideology and policies, significantly compromising Christian principles for political purposes.
The Deutsche Christen promoted a distorted version of the Christian faith that incorporated Nazi anti-Semitic beliefs. They “Aryanized” Christianity by eliminating its Jewish influences. With the regime’s support, Deutsche Christen gained control of key leadership positions within the Protestant Church and used their influence to purge clergy who opposed their views, promoting loyalty to the Nazi government and the Führer, Adolf Hitler.
This alliance between German Christians and the Nazi state resulted in a blatant compromise of core Christian values, such as the rejection of racism, the defense of religious freedom, and the protection of the most vulnerable. Deutsche Christen supported Nazi policies, including the persecution and genocide of the Jewish people.
The collaboration between Deutsche Christen and the Nazi regime was disastrous for both Germany and the Church, leading to a profound and unprecedented moral and spiritual crisis. [7]
Everybody wants to belong. It’s a natural human impulse. Although most people pride themselves in being different, most actually choose to conform to the crowd. However, it’s necessary to be forthright and honest: those who belong to the Lord and earnestly follow him will find themselves members of a counter-culture. Those who would obey the First Commandment to have no other gods before the Lord must be willing to part ways with the gods of this world, whether Humanism, Historicism, Evolutionary Science, Mammon, the State, Victimhood, or Validation.
The First Commandment says that God will suffer no rivals. “You must not have any other god but me.” (Exodus 20:3).
Resources:
[1] James Burton Coffman, The Ten Commandments Yesterday and Today (Fleming H. Revell Company, 1961), 22
[2] Keith Throop, ‘John Piper Explains Why He Hates the ‘Prosperity Gospel.’ Reformed Baptist Blog, August 14, 2015, https://reformedbaptistblog.com/2015/08/14/john-piper-explains-why-he-hates-the-prosperity-gospel/ (accessed July 12, 2024)
[3] Herbert Schlossberg, Idols of Destruction, published 1983, Thomas Nelson Publishers, Nashville, Camden, New York, 183-185
[4] Ibid, 69
[5] Ibid, 69-70
[6] Ibid 236-237
[7] Wikipedia: The Free Encyclopedia, “German Christians (movement).” https://en.wikipedia.org/wiki/German_Christians_(movement) (accessed July 12, 2024).
Rev. Mark H. Creech is Executive Director of the Christian Action League of North Carolina, Inc. He was a pastor for twenty years before taking this position, having served five different Southern Baptist churches in North Carolina and one Independent Baptist in upstate New York.
