Theologians who advocate penal substitution are keen to define the doctrine carefully, rather than, as Packer says; "the primary question is, not the rationality or morality of God but the remission of one's sins." He suggests that it be seen not as a mechanical explanation (how it works) but rather than kerygmatically (what it means to us). Denney contends that the atonement should not be seen forensically (though as Packer says, Denney avoided the term "penal" in any case). What matters in Packer's view is that "Jesus Christ our Lord, moved by a love that was determined to do everything necessary to save us, endured and exhausted the destructive divine judgment for which we were otherwise inescapably destined, and so won us forgiveness, adoption and glory." However, John Stott critiques loveless caricatures of the cross as "a sacrifice to appease an angry God, or ... a legal transaction in which an innocent victim was made to pay the penalty for the crimes of others" as being "neither the Christianity of the Bible in general nor of Paul in particular." Furthermore, "It is doubtful if anybody has ever believed such a crude construction."