What does it mean to be a man?
This is no longer a question confined to self-help books or locker room discussions—it is one of the most hotly contested cultural battlegrounds in Western society. Are men naturally aggressive and domineering, or sacrificial and servant-hearted? Is masculinity inherently toxic, or is there a deeper design behind it that reflects something good and godly?
Nancy Pearcey’s 2023 book The Toxic War on Masculinity: How Christianity Reconciles the Sexes enters this fray with boldness, clarity, and grace. Pearcey is no stranger to tackling hard-hitting worldview issues—her previous works (Love Thy Body, Total Truth, Saving Leonardo) have made her one of the most respected female voices in evangelical apologetics. In The Toxic War on Masculinity, she dives into a cultural crisis that few have dared to examine with such balance and conviction: not just whether masculinity is under attack, but how that attack has been strategically waged and misunderstood.
This article aims to summarize and interact with the major teachings of Pearcey’s book, explain its cultural relevance, and expand on her insights by placing them within the broader framework of Neo-Marxist infiltration and Christian theological truth. Particular focus will be given to the distinction Pearcey draws between “toxic masculinity” and “the toxic war on masculinity.” This is a crucial difference, and one that forms the heart of the book—and of this article.
What Is The Toxic War on Masculinity About?
At first glance, the title may seem provocative: The Toxic War on Masculinity. But Pearcey’s purpose is not to deny that sin can corrupt male behavior—far from it. She acknowledges the reality of abusive, domineering, or irresponsible men. What she resists, however, is the modern trend of condemning masculinity itself as inherently problematic.
Pearcey writes:
We must distinguish between genuinely toxic behavior and a toxic war on masculinity itself—one that is indiscriminate and ideologically driven.
This distinction is the backbone of the entire book. Pearcey shows that modern critiques of masculinity often lack nuance and fail to distinguish between sinful distortions of male character and the biblical vision for manhood. Rather than simply exposing the dangers of male domination, society has begun to label traditional masculinity—leadership, courage, risk-taking, provision, protection—as oppressive and dangerous.
A Two-Pronged Argument
The book unfolds in two major movements. The first half is largely cultural and sociological; Pearcey surveys the modern perception of masculinity and contrasts it with historical data, particularly in Christian contexts. The second half of the book moves into theology and practical recovery—showing how Christianity, when rightly understood, honors both men and women without collapsing their God-ordained distinctions.
Some major arguments Pearcey makes:
- Men Are Not the Enemy. There is no empirical justification for assuming that men, on the whole, are oppressors. In fact, sociological research consistently shows that religiously committed evangelical men are the most loving, engaged husbands and fathers—far less likely to be abusive or neglectful than secular or nominal Christian men.
- The Secular Narrative Is Flawed. Much of modern feminist and Marxist ideology frames the male-female relationship in terms of class struggle, where men must be overthrown as the dominant oppressors. This, Pearcey argues, is a misapplication of Marxist conflict theory to the family unit.
- Biblical Masculinity Is Countercultural. True masculinity, modeled after Christ, is sacrificial, loving, protective, and humble. The “servant leader” model of Scripture is not patriarchy in the worldly sense—it is strength harnessed for the good of others.
- Industrialization Changed Fatherhood. One of the more unique contributions of the book is Pearcey’s historical analysis showing how the Industrial Revolution separated fathers from the home, and in doing so, shifted cultural ideals of masculinity from moral character to economic productivity and independence.
In other words, our problem is not that masculinity is toxic. The problem is that a toxic culture has declared war on masculinity—and in doing so, has removed the very virtues and ideals that once called men to greatness.
Why Pearcey Believes This Book Is Needed Now
Pearcey’s motivation is not primarily political or sociological—it is pastoral and personal. She writes with the heart of someone who has seen the devastating effects of both abusive men and emasculated men. She wants to offer hope.
Pearcey notes that today’s young men are demoralized, disengaged, and often confused about what their role in society is. Boys are falling behind in education, mental health, and career development. Men are less likely to marry, to attend church, or to feel a sense of purpose. In this cultural fog, the rhetoric of “toxic masculinity” offers only blame, not guidance.
Her call is urgent: if we do not recover a godly, life-giving vision of masculinity, we risk producing not only confused boys and bitter women, but a broken society.
Here’s how she frames it:
The only way to effectively combat genuinely toxic behavior is to offer a compelling alternative—a positive vision of masculinity grounded in moral virtue, responsibility, and strength used in service to others.
She also notes how secular progressives are unlikely to offer this kind of positive model, since their ideological frameworks tend to reject the very categories—like male headship, protective leadership, or biological essentialism—that such a model requires.
Pearcey argues that the Christian worldview, especially when it returns to the biblical design for men and women, is uniquely positioned to offer that vision.
The Crisis of Masculinity and the Influence of Liberation Movements
The modern war on masculinity did not arise in a vacuum. It is the outgrowth of several decades of ideological evolution—chief among them, radical feminism and Neo-Marxism.
The Legacy of Liberation Ideologies
From the 1960s onward, various “liberation” movements (women’s liberation, sexual liberation, queer theory, etc.) began to view traditional social structures—including the nuclear family—as repressive and patriarchal. Drawing heavily from Marxist theory, they painted men, especially white heterosexual men, as the ruling class who needed to be “dismantled.”
As Pearcey explains, second- and third-wave feminism often equated traditional male roles with systemic oppression. Instead of calling men to be better, these movements frequently sought to make men obsolete.
This is classic Neo-Marxism: not merely an economic theory, but a cultural one, where every relationship becomes a power struggle. In this schema, masculinity itself becomes suspect, and male influence is presumed guilty until proven innocent.
Pearcey does not deny that women have historically suffered injustice. But she challenges the idea that the answer is to attack masculinity as a whole. The result has been a generation of boys growing up with little to aspire to—and often no fathers to guide them.
From Provider to Predator
Pearcey’s historical research shows that before the Industrial Revolution, fathers were seen as moral and spiritual leaders in the home. They worked alongside their sons, taught them skills and virtues, and were deeply involved in family life. But once work moved from the home to the factory, men were no longer mentors—they were breadwinners.
This created what Pearcey calls the “split vision” of masculinity:
- Public Man: competitive, ambitious, aggressive
- Private Man: moral, kind, self-controlled
Over time, however, the private moral vision faded. What remained was the detached, emotionally unavailable, performance-driven male figure. And in the post-sexual revolution age, this image has mutated even further—into the porn-addicted, violent, selfish man that secular feminism rightly critiques.
The tragedy is that this is not biblical masculinity. It’s a grotesque parody of it.
The Difference Between Godly and Toxic Masculinity
One of the most important contributions of The Toxic War on Masculinity is its careful effort to separate godly masculinity from its sinful distortions. Pearcey does not sweep abuse under the rug. She does not minimize the harm caused by violent, domineering men. But she insists that the solution is not to reject masculinity—it is to redeem it.
This section unpacks that difference.
What Is Godly Masculinity?
Godly masculinity, as defined by Scripture and affirmed by Pearcey, is not about dominance, harshness, or self-assertion. It is about sacrificial leadership. At its heart, godly masculinity is patterned after Christ, who exemplified strength under control, authority used for the good of others, and deep emotional investment in His people.
Biblical masculinity includes traits such as:
- Protectiveness: Men are called to guard and defend—whether their wives, children, churches, or communities. This is not brute force, but courage motivated by love.
- Provision: From Adam onward, men are expected to take responsibility for material care. The biblical man is industrious, not idle.
- Leadership: Scripture consistently places men in the role of servant leaders—especially in the home and the church—not because women are inferior, but because God’s design assigns different responsibilities to each sex.
- Initiative: Godly men are initiators in relationships, discipline, and problem-solving. They do not passively wait for others to act.
- Self-Control: A fruit of the Spirit, this applies to every aspect of life—sexual purity, speech, temper, appetite. Godly men rule themselves before they lead others.
As Pearcey points out, this vision is not oppressive. It is inspiring. It calls men upward—to a life of honor, duty, and legacy. It dignifies men by giving them a noble purpose, rather than a perpetual apology for being male.
What Is Truly Toxic Masculinity?
Pearcey is not afraid to use the phrase toxic masculinity—but she uses it carefully. Toxic masculinity is not masculinity per se; it is masculinity twisted by sin. It is what happens when male strength is used for selfish gain rather than selfless love.
Examples of truly toxic masculinity include:
- Abuse: Physical, emotional, or sexual harm to women, children, or others—particularly when excused under the guise of “being the man of the house.”
- Neglect: Abandonment of responsibility—unwillingness to provide, protect, or spiritually lead.
- Entitlement: A belief that authority means domination rather than service.
- Pornography and Sexual Addiction: Treating women as objects, fostering relational detachment and emotional immaturity.
- Passivity or Irresponsibility: Shrinking back from leadership out of laziness, fear, or resentment.
These are not the traits of biblical men. They are the sins of fallen men. And as Pearcey notes, these sins must be named, repented of, and addressed—not with ideological hatred toward masculinity itself, but with a gospel-centered path to transformation.
Culture’s Confusion: Conflating the Two
One of the major problems in modern discourse is that these two categories—godly masculinity and toxic masculinity—are being lumped together. If a man exhibits leadership, initiative, or assertiveness, he is often viewed with suspicion. In many elite circles, even chivalry is considered microaggression. Pearcey cites numerous examples of this in media, academia, and pop culture.
This confusion breeds distrust and resentment between the sexes. It also discourages boys from becoming men, because they are unsure which masculine traits are acceptable. They’re taught to be “safe,” “sensitive,” and “non-threatening,” but rarely taught how to be courageous, protective, or strong in godly ways.
Pearcey challenges this false dichotomy. We don’t need to reject masculinity—we need to redeem it. And the church has a crucial role to play in doing so.
How Christian and Secular Men Can Learn From This Book
The Toxic War on Masculinity is deeply rooted in a Christian worldview, but its insights are not limited to churchgoers. In fact, Pearcey provides a path of hope for both Christian and secular men—especially those who feel lost in the fog of cultural confusion.
For Christian Men
Christian men are often caught in a bind. They are told by culture that their masculinity is dangerous, yet told by the church that they are to lead. But leadership without clarity quickly becomes either cowardice or tyranny.
Pearcey’s book offers Christian men a framework for healthy, biblical masculinity. It reminds them that:
- Masculinity is part of God’s design, not a cultural accident.
- Authority is never about power for power’s sake, but about responsibility and accountability to God.
- Strength is not for self-glory, but for the good of others—especially women and children.
- Emotions are not unmanly; Jesus wept. But emotions must be governed by truth, not ruled by self-indulgence.
Perhaps most helpfully, Pearcey calls men to reject both extremes: the chauvinistic alpha male and the effeminate “nice guy.” Neither is biblical. One abuses strength; the other abdicates it. Christian men are called to be strong and gentle, courageous and compassionate, leaders and servants.
For Secular Men
What about secular men—those who may not believe in Scripture but still feel frustrated by the cultural demonization of masculinity?
Pearcey appeals to them as well. She draws from a wealth of sociological data—much of it from secular sources—that confirm what biblical wisdom has long taught: men do best, and women benefit most, when men are engaged, virtuous, and responsible.
She cites research showing that:
- Committed evangelical men have lower rates of domestic violence and higher rates of family involvement than other groups.
- Boys raised in fatherless homes are more likely to struggle with depression, crime, and poverty.
- Women in healthy, complementary marriages report greater satisfaction and lower stress than those in egalitarian or cohabitating arrangements.
This data affirms that the war on masculinity is not helping men—or women. Secular men, even if they don’t share the theological foundations Pearcey uses, can find in her work a rational, evidence-based argument for reclaiming responsibility, virtue, and strength.
Pearcey invites them to consider not only the facts, but also the faith behind those facts. At the very least, she offers a respectful, winsome challenge to explore Christianity’s vision of manhood.
Jesus as the True Man: Masculinity in the Incarnate Christ
At the center of the Christian faith stands a man—Jesus of Nazareth. And not just any man, but the perfect man. In Him, Nancy Pearcey argues, we find the clearest picture of what true, godly masculinity looks like. Although The Toxic War on Masculinity does not present an extended Christology, Pearcey repeatedly anchors her vision of redeemed manhood in the person and example of Jesus Christ.
If today’s cultural narratives tell men to either dominate or disappear, Jesus offers a third way: the way of holy manhood.
The Man of Courage, Compassion, and Conviction
Jesus was not a sentimental figure. He was rugged in body (a carpenter by trade), fearless in mission, and unflinching in confrontation. He challenged religious hypocrisy, stared down demonic forces, fasted alone in the wilderness, walked knowingly into crucifixion, and physically overturned tables in the temple. He was not “nice”—He was good.
Yet at the same time, He was deeply compassionate. He wept at Lazarus’s tomb. He blessed children. He treated women with dignity and honor in a society that often degraded them. He washed His disciples’ feet. And ultimately, He laid down His life for His bride, the Church.
This combination of tender strength is the gold standard for masculinity. Jesus was neither a brute nor a passive bystander. He was sacrificial, strong, just, and merciful. And He never compromised His identity to appease cultural expectations.
Pearcey’s work repeatedly emphasizes this Christ-centered model:
Biblical manhood is not about asserting dominance. It’s about exercising strength under the discipline of love.
This is precisely what we see in Jesus. He had power but did not exploit it. He had authority but did not abuse it. He had emotions but was never ruled by them. He had a mission and fulfilled it to the end.
Headship Without Tyranny
Pearcey affirms that Scripture teaches male headship in the home and church—but insists that this headship must be understood in light of Christ’s headship. As Paul writes in Ephesians 5, husbands are to love their wives “as Christ loved the church and gave Himself up for her.” This is not a license for control—it is a mandate for self-sacrifice.
Thus, Christian manhood is not about bossing people around. It is about shouldering burdens, initiating reconciliation, protecting the vulnerable, and dying to oneself daily. Christ did not come to be served but to serve, and to give His life as a ransom for many (Mark 10:45). That is true leadership—and true masculinity.
Christ’s Humanity and the Fullness of Male Identity
Pearcey also challenges the idea—sometimes subtly embedded in both liberal and conservative theology—that Jesus’ manhood was incidental to His mission. On the contrary, His incarnation as a male was significant. He came as the “second Adam” (1 Cor. 15:45), fulfilling and redeeming the calling that the first Adam failed to uphold.
To deny or downplay Christ’s masculinity is to miss a key part of His redemptive work. In Jesus, we see what Adam was meant to be—and what every man is called to become by God’s grace. This is not an invitation to legalism or toxic traditionalism. It is a call to transformation.
The Feminization of Jesus: How We Lost Sight of the True Christ
Although Pearcey only touches on this issue briefly, her discussion invites a broader reflection: how has our culture—and sometimes even the church—recast Jesus into an image that reflects more of our modern values than biblical truth?
A Shift in Art and Culture
Throughout Western history, artistic depictions of Jesus have often mirrored the prevailing ideals of the age. During the High Middle Ages and Renaissance, artists began portraying Jesus in increasingly feminized ways—soft facial features, flowing hair, delicate expressions, and ornate robes. In many European paintings, He appears more like a gentle aristocrat than a rugged carpenter.
While these depictions may have been intended to emphasize Christ’s meekness and gentleness, they also risked stripping away His masculine strength. Over time, the imagery influenced theology. Jesus came to be seen not as a bold, commanding Lord but as a passive, ethereal figure—more of a therapist than a King.
In modern times, this trend has continued. Liberal theologians and progressive churches have often emphasized Jesus as a “moral example,” a “compassionate social worker,” or a “nonviolent protester,” often downplaying His divine authority, masculine leadership, or role as Judge of the nations.
Consequences of a Demasculated Christ
This soft-focus Jesus may feel safer to modern sensibilities, but it has devastating consequences for the church and for men. If Jesus is portrayed as weak, passive, or purely sentimental, then Christian men will be less likely to see Him as a model to emulate. The gospel becomes about feelings rather than faithfulness, and masculinity is subtly decoupled from spirituality.
Pearcey’s book—while not primarily focused on art—helps correct this imbalance. She restores a vision of Jesus that includes both lion and lamb, both warrior and shepherd. And in doing so, she equips men to reclaim their identity not in cultural scripts, but in Christ Himself.
Conclusion: Reclaiming Manhood in a Culture of Confusion
Nancy Pearcey’s The Toxic War on Masculinity is a timely and necessary book. It does not fall into the ditch of toxic machismo, nor does it capitulate to the ideologies of radical egalitarianism. It charts a better way—one that is rooted in Scripture, informed by history, and attentive to data.
She helps readers understand:
- That masculinity is not the problem—sinful distortion of masculinity is.
- That godly masculinity is strong, sacrificial, servant-hearted, and modeled most fully in Christ.
- That liberation movements and Neo-Marxist thought have contributed to a cultural suspicion of masculinity.
- That the church has a unique opportunity—and responsibility—to recover and teach a positive vision of manhood.
For Christian men, the book is a call to courage and conviction: to lead with love, to serve with strength, and to reclaim the biblical model of manhood. For secular men, it offers clarity and hope in a world that often sends mixed messages.
And for the church at large, The Toxic War on Masculinity is both a rebuke and an encouragement: a rebuke for ways we have failed to disciple men with grace and truth—and an encouragement that it’s not too late to start.
Pearcey reminds us that men are not the enemy. They are image-bearers of God, called to reflect His character in unique and powerful ways. The world may label that toxic. But Scripture calls it good.
S.D.G.,
Robert Sparkman
MMXXV
rob@basedchristianity.org
P.S. I encourage others to purchase and read this book for personal edification and for responding to the world on the matter of masculinity. This issue is very important in our current environment which assaults the nuclear family. RLS.
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Allie Beth Stuckey, one of my favorite Christian and political commentators, discusses the topic of the toxic war on masculinity on two episodes of her show, Relatable.
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