All posts by Werner Mischke

About Werner Mischke

My passions are “Honor, Shame and the Gospel” … cross-cultural partnerships with great leaders in the majority world … adult learning theory and creative communications. I love integrating these passions to contribute my bit in sharing the transforming grace of Jesus Christ among the peoples of the world.

Three reasons to read the Bible through the “lens of honor and shame”

#1: When we understand that the ancient world of the Bible is characterized by the pivotal cultural value of honor and shame—we can better understand God’s Word. 

  • The Greek philosopher Aristotle (384–322 BC) said: “Now the greatest external good we should assume to be the thing which we offer as a tribute to the gods and which is most coveted by men of high station, and is the prize awarded for the noblest deeds; and such a thing is honour, for honour is clearly the greatest of external goods … it is honour above all else that great men claim and deserve.” [1]
  • “Athenians excel all others not so much in singing or in stature or in strength, as in love of honour” –Xenophon [2] (c. 430–354 BC)
  • “For the glory that the Romans burned to possess, be it known, is the favourable judgment of men who think well of other men.” [3]–Augustine of Hippo (354–430)
  • “The ancients name love of honor and praise as their premier value.” –Jerome Neyrey[4]

So to be a faithful interpreter of the ancient texts of the Holy Bible, we benefit from being familiar with the cultural values of the world in which the Bible authors wrote—namely, the pivotal cultural value of honor and shame.

#2: As we read the Bible through the lens of honor and shame, we’ll see more readily that, through the death and resurrection of Jesus Christ, God is not only remedying the guilt of persons—God is also covering the shame and restoring the honor of persons.

Notice these verses which address the covering of shame and restoration and even the elevation of honor of those wo follow Christ:

But to all who did receive him, who believed in his name,he gave the right to become children of God, who were born, not of blood nor of the will of the flesh nor of the will of man, but of God. –John 1:12–13 ESV

How can you believe, when you receive glory from one another and do not seek the glory that comes from the only God? –John 5:44

“I do not ask for these only, but also for those who will believe in me through their word, that they may all be one, just as you, Father, are in me, and I in you, that they also may be in us, so that the world may believe that you have sent me. The glory that you have given me I have given to them, that they may be one even as we are one, –John 17:20-22 ESV

 …if you confess with your mouth that Jesus is Lord and believe in your heart that God raised him from the dead, you will be saved. For with the heart one believes and is justified, and with the mouth one confesses and is saved. For the Scripture says, Everyone who believes in him will not be put to shame.  –Romans 10:9–11 ESV

To this end we always pray for you, that our God may make you worthy of his calling and may fulfill every resolve for good and every work of faith by his power, so that the name of our Lord Jesus may be glorified in you, and you in him, according to the grace of our God and the Lord Jesus Christ.  –2 Thessalonians 1:11–12 ESV

But we ought always to give thanks to God for you, brothers beloved by the Lord, because God chose you as the firstfruits to be saved, through sanctification by the Spirit and belief in the truth. To this he called you through our gospel, so that you may obtain the glory of our Lord Jesus Christ. –2 Thessalonians 2:13–14 ESV

For it stands in Scripture: “Behold, I am laying in Zion a stone, a cornerstone chosen and precious, and whoever believes in him will not be put to shame.So the honor is for you who believe, but for those who do not believe, “The stone that the builders rejected has become the cornerstone,” and “A stone of stumbling, and a rock of offense.” They stumble because they disobey the word, as they were destined to do. –1 Peter 2:6-8 ESV

To them God chose to make known how great among the Gentiles are the riches of the glory of this mystery, which is Christ in you, the hope of glory. –Colossians 1:27 ESV

#3: As we read the Bible through the lens of honor and shame, we recognize that these same cultural values are vitally important to many Majority World peoples today. This helps people from the West and Majority World understand each other better—and build meaningful friendships more easily.

  • We (Westerners) become aware of the powerful motivation of “saving face”—protecting oneself (and the other person!) from embarrassment. We learn the art and the value of indirect communication.
  • We recognize that job title, age, and “position of authority” is just as significant as effectiveness or job performance.
  • We learn that kinship and family “name” can be much more important than it is to people living in highly individualistic societies. We learn to honor the family more deeply.
  • We develop the ability to value relationships as much as tasks, and that just being together is honoring of the people with whom we gather, and is as valuable as any accomplishment.
  • We learn to put team or group ahead of the individual—requiring us to submit our own desires to those of the community. This can encourage us to be more patient. When everything inside says, Stand up and speak and make your ideas known!—we instead exercise patience and calmness in honor of the larger group.

Since early 2009, I’ve been reading my Bible through the lens of honor and shame. I say this plainly:

As I journey in life as a follower of Christ—I have gained a better sense of my own honor before God as my Father, and have become more comfortable in relating to people from non-Western cultures. A big reason why is that I’ve been reading the Bible through the lens of honor and shame.

[1] See Jerome H. Neyrey: Honor and Shame in the Gospel of Matthew (Louisville: Westminster Press, 1998) p.5
[2] ibid, p. 17
[3] ibid, p. 17
[4] ibid, p. 17

Seven bestowals of honor—when God called Abraham

Seven bestowals of honor

The Call of Abraham is found in Genesis 12:1–3. If we understand that blessing is an important way of bestowing honor in an honor-shame culture, then I contend that inside of this Call are seven bestowals of honor promised by God to Abraham.

First, let’s look at the verses:

1  Now the Lord said to Abram, “Go from your country and your kindred and your father’s house to the land that I will show you.

2  And I will make of you a great nation, and I will bless you and make your name great, so that you will be a blessing.

3  I will bless those who bless you, and him who dishonors you I will curse, and in you all the families of the earth shall be blessed.”

What Abram did in response to God’s call was a tremendous risk, and constituted a huge counter-cultural act of boldness. Why? Because it violated the traditional way that men accrued and preserved their honor: kinship, land, and livestock. Despite this great risk, consider these seven honor-laden rewards that Abram (who became “Abraham”) would receive by believing God’s promise and acting in obedience:

  1. “to the land that I will show you”—God was promising Abraham that, although he was to leave the honor of his father’s land, Abraham would gain the honor of another land. This was made plain in later revelations from God that this “promised land” was to be the land of Canaan (Gen. 15:18–21, Gen. 17:8).
  2. “I will make of you a great nation”—this was God’s promise that, although Abraham had no son, had no heir, and therefore had none of the highly-prized honor that comes by having a son to carry on his name—Abraham would nevertheless, according to God’s promise, be the father of a great nation. Further promises from God revealed that his descendants would be as numerous as the stars of heaven (Gen. 15:5). God also said, “I will make you exceedingly fruitful, and I will make you into nations, and kings shall come from you” (Gen. 17:6). God’s promise to honor Abraham in this way is of inestimable value.
  3. “I will bless you”—this is God’s bestowal of divine favor on the man Abraham. In the economy of honor and shame, to be blessed by God Almighty (Gen. 17:1) constituted an enormous accrual of ascribed honor.
  4. “I will make your name great”—this was God’s promise that Abraham would gain a public reputation of great honor. Abraham would become a man of renown and glory in the “public square.”
  5. “so that you will be a blessing”—this is God’s promise that Abraham would become a benefactor. A man can only be a benefactor of blessing if he himself is a man of means; he must first himself be a person of wealth and honor if he is to be a means of blessing to others. God’s promise that Abram would “be a blessing” is another promise of honor.
  6. “I will bless those who bless you and him who dishonors you I will curse”—this is God’s promise to pay close attention to the social, public dimension of Abraham’s relations. As blessing is to honor, so also is cursing to dishonor; this is a vivid acknowledgment by God of the public nature of honor and shame. God is guaranteeing that He will not allow Abraham to be shamed by his enemies. Again, this is an extremely valuable bestowal of honor from God to Abram.
  7. “in you all the families of the earth shall be blessed”—this is God’s way of explaining the extent of the honor which is to accrue to Abram’s account. God promises that Abram’s honor will not be limited to his own family, local community or region. God promises that Abraham will ultimately have the weighty influence that extends to all the families of the earth—a global significance, global renown.

Again, from the cultural perspective of honor and shame, God told Abram to abandon the traditional source of honor (in that culture it was a truly unthinkable act; this was a huge risk) … in exchange for the honor that God himself was able to give.

God is establishing a prototype in Abraham. He is demonstrating that people who follow God exchange their traditional source of honor for honor that comes from one eternal source—God himself. This honor cannot be revoked or lost; the honor is embedded in God Himself, and revealed in His blessings.

Consider the binding of Isaac in Genesis 22—in which Abraham is asked to sacrifice his son. This represents the climax of a lifestyle of risk which Abraham lives out by faith in covenantal relationship with God—and which, in the end, is commensurate with the immense honor, inexpressible in value, granted him by God.

Would Abraham have taken such enormous risks had it not been for the utterly astounding set of promises made by God that Abraham would gain immeasurable honor from both God Himself and from the nations?

“Top-line, bottom-line” or “Glorious honor from top to bottom”?

The Call of Abraham in Genesis 12:1–3 is sometimes seen through the lens known as “top-line, bottom-line.” Proponents of this “top-line, bottom-line” view say that God gives to us his blessings (top-line); therefore, believers have an obligation, a responsibility, a duty—to share those blessings with the nations (bottom-line). We are blessed to be a blessing, as the popular missions song goes.

While the Call of Abraham covenant may be seen in this light (for, indeed, we do have an awesome responsibility!) I wonder whether this may be primarily a Western cultural reading of the passage. Could it be that the seven-fold bestowal of honor to Abraham suggests that there is no “top-line, bottom line” separation in the way that Abraham would have received and understood the promise? Could it be that every aspect of the covenant, including the responsibility to bless others—was an expression of great honor bestowed by God upon Abraham, and therefore an enormous, glorious delight?

I contend that from top to bottom, from beginning to end of the passage of Genesis 12:1–3, for Abraham to be included in God’s global purpose was an astounding honor. God’s promise/command that Abram would “be a blessing” is not just a delegation of duty; it is another facet of the magnificent diamond of honor by which Abraham would himself (through his descendants) become a most-honored benefactor to the nations. This is an extension of the divine patronage that originates in Almighty God himself—the ultimate Patron—for whose glory the universe was made.

The Apostle Paul wrote, “And if you are Christ’s, then you are Abraham’s offspring, heirs according to promise” (Galatians 3:29 ESV). We are Abraham’s offspring as followers of Christ! It follows that, in the spirit of God’s promise to Abraham, we as Great Commission Christians should embrace the sacrificial responsibility—as well as the eternal magnificent honor—of declaring his glory to the nations.

Is listening THE catalyst for blessing the nations?

“I planted, Apollos watered, but God gave the growth.
So neither he who plants nor he who waters is anything,
but only God who gives the growth.”
(1 Corinthians 3:6–7 ESV)

The Bible teaches that when it comes to spiritual fruit, “God gives the growth.” But with our modern management orientation in Christian ministry, we often think we can control outcomes. This is understandable because of the high-control mindset—so common in the secular environment of the Western world; but is it biblical?

I once attended a small gathering of mission leaders for a “Sailboat Retreat” during which we compared the powerboat mindset with the sailboat mindset—and what it could mean for Christian mission ministry. (Note: If you want to understand the difference between the powerboat and sailboat mindsets, click here for a brief article.)  One of the things we discussed is that money is very often a controlling force in ministry. As a result, fundraising is what often shapes ministry. This can be quite unhealthy, an example of “the tail wagging the dog.”

In keeping with the sailboat theme of “catching the wind of God”—one of the ideas we considered in our sailboat retreat is this:

Instead of having money as the single greatest catalyst for ministry, what if that catalyst was simply listening—listening to God and His Word, and listening to people?

To make this contrast clear, take a look at two “formulas” for ministry. With the “powerboat” formula for Christian mission, the catalyst is money:

Money drives ministry for results
Money drives ministry for results
  • Money drives the process; no funding = no ministry = no results.
  • Money comes first; listening is almost optional and comes last.
  • Primary emphasis on fundraising and methods to raise money.
  • Western nations have more funds, therefore wealthy nations tend to control ministry.
  • Implies reliance on expensive structures, technology, “missions machinery.”
  • Money makes “mission” go fast.
  • Tremendous pressure on people for results—measurement of outcomes—in order to maintain funding. This shapes ministry strategy and reporting protocol.

With the “sailboat” formula for Christian mission, things are very different. The variables are the same, but the priorities are different. The catalyst is listening—to God and people.

Listening shapes ministry for faithfulness
Listening shapes ministry for faithfulness
  • Listening replaces money as the catalyst for global missions.
  • Listening comes first; money is almost optional and comes last.
  • Primary emphasis on—listening to God—catching the wind of the Holy Spirit.
  • Implies a quantum leap by Christian mission leaders in the West relative to listening to Christian mission leaders in the Majority World—while at the same time adopting more of a servant role rather than a leadership role in missions.
  • Ministry can go forward without excessive reliance on funding.
  • Sometimes fast, sometimes slow; it depends on the wind of God.
  • Results are up to God, and can greatly exceed the plans of people, or not. Either one is okay, because God is in control. What is required is that God’s people be found faithful.

Obviously, there are generalizations involved in making formulas and it would be easy to critique specific pieces of the formulas above. Nevertheless, the point of this is to imagine: What would be different in your cross-cultural partnership, if you put listening ahead of funding? What if listening to God and to people was by far the most important, the most catalytic practice, in your cross-cultural partnership ministry—or any ministry, for that matter?

Visit this blog for more resources on the sailing mindset in Christian ministry: http://sailingfriends.wordpress.com/

The baseball try-out that forged in me a shadow of shame

Many non-Western cultures have honor and shame as their pivotal cultural value. The point of this story from my own life is simple. I want to show that people growing up in Western cultures, like I did, also sometimes need to address deep-seated issues of shame—and to find a way to have their sense of honor restored.

This is the same baseball glove I had as a boy—an “Al Kaline” Wilson-brand glove. It’s amazing that I found a picture of the same baseball glove I had as a teenage boy.

I was 15 or 16 years old, probably 1971. I loved playing softball in the summers. When I was on a summer softball team, I remember being so happy to get on my bike twice a week and ride to where the softball teams played. I hung my smallish brown leather baseball glove on the handle bar. I faithfully nurtured that glove with Vaseline to make it have the best form possible. We played over on Lake Avenue at the ball fields near the cemetery and the Genesee River gorge.

That glove I remember well. I had desperately wanted a baseball glove. Finally, after much asking, my mom drove me to a sporting goods store, Naum Brothers on Ridge Road West. I think that glove cost twelve dollars. This was a stretch for my mom. (Probably, my dad would not have bought it for me. He was ill.) Baseball was so American, but I grew up in a German family, and my parents had no interest in it.

Playing softball with my friends was a thrill. It was great, great fun competing, trying to win, yelling, “come on batter, batter, swing” and other sayings like, “He’s a wiffer.” Talking it up on on the infield was a way to make it known whose team you were on, and to pretend you could influence other players with your words.

I played second base. I was pretty good. Not great, but good enough to enjoy being part of a team.

Softball is different from baseball. The softball is bigger. The distance is 60 feet between bases instead of 90 feet. I remember once walking on a baseball diamond and thinking, Wow that throw from third base to first seems about twice as far. Another difference: baseball is overhand, fast pitch … softball is underhand, slow pitch. Baseball is a more difficult sport to play well.

I remember going to bed at night and secretly listening to the radio broadcasts of the Rochester Red Wings. The announcers painted a picture of the game, the players, the drama. Would he get the big hit? Would my team win? Winning feels so wonderful. I did not want my parents to know that I was doing things like this. My affection for baseball was a secret. They didn’t care about baseball. They were German.

At Greece Olympia High School, boys played baseball, not softball. As a freshman, I considered going out for the baseball team, even though I had only played softball. The challenge would be huge. Could I do throw a ball accurately that far? Could I hit a baseball going that fast? I decided I would not go out for the freshman baseball team.

When I was a sophomore, my love for softball and baseball had remained, I still loved the game. I still followed the Red Wings, although I hardly ever attended a game. Did I go to one game with some friends? Maybe. I followed the team by reading the paper, watching the sports report on local TV news, and listening to the radio. I considered going out for the high school baseball team again. I decided to go for it, and try to make the team.

What do I remember? The process was to stay after school and meet somewhere outside. It was called “try-outs.” You would try to make the team. You would practice and you would do your best. If you were good enough, you made the list.

Of course, I had to have my baseball glove along for try-outs. But I remember on the first day of try-outs, I forgot my glove! How could I do that? It was so new—bringing my glove to school. This glove that I nurtured had always represented a non-school activity. Now I was connecting love for a game with school. Plus bringing my glove to school meant explaining to my mom or pop that I was bringing the equivalent of a toy to school.

That was an obstacle right there; bringing my glove to school. What would I tell them? Something like, This is what I’m doing — I don’t care what you think. It feels a little dangerous, risky, unsettling—even today.

I am not sure what exactly I did. Maybe I just took my glove the next day without them knowing it. Maybe I told them defiantly, This is what I’m doing, I’m going out for the baseball team. 

In any case, I was out there. I was trying. I had my glove. I felt unsure of myself, this was all so new, but I was asserting myself to prove I could do it.

My dream was to play and score and be on a winning team. Would I succeed? Would I make the team? Would other guys want me on their team? Would I be good enough? My little manhood was at stake

=========

My father Guenther Mischke, was born in Germany in 1925, I believe. He died in January 1992 at age 67. I called him Papi as a little boy, and Pop as I grew up.

Pop was tall, about 6-2. He was warm and had a good sense of humor. I remember him laughing and I loved him when he laughed. He deeply loved his wife and his three kids. He kissed me often. He loved me and I loved him. With his family, he attended Andrew’s Street Baptist Church which later became Latta Road Baptist Church.

I believe that the defining thing about Pop is that he saw himself as a failure. Although I loved him, I saw him as a failure, too, because he mostly could not and did not give me what I needed from my father as a teenage boy growing up in America.

As a little boy, until I was in my early teens, Papi gave me affection and discipline. When I needed to be spanked, he occasionally did so. He kissed me once in awhile, maybe every night at bedtime. He pretended to be Santa Claus at Christmastime. Sometimes, he was fun and laughed very hard. He took us to church every Sunday.

Pop became mentally ill when I was 14 years old or so. He lost his job at Alliance Tool Company where he had worked all the years that I remember. I don’t remember him ever having another full-time job. He was diagnosed by a psychiatrist, Dr. Lieberman, to be manic depressive. Nowadays, it’s called being bipolar.

I remember one time my mother gathered my two sisters and me in a little sharing time. Mom said something like this: “Pop is sick. He has manic depressive psychosis.”

This is why he lost his job. This is why my mother had a nervous breakdown. This is why there was a huge conflict between my father and my uncle as they sat in our driveway in his car. This is why there were so many heated arguments between my mom and pop in our home. This is why I would go to bed at night and pray, Lord, please give me wisdom to say the right things so that there isn’s so much anger and conflict and yelling. I felt this crazy responsibility of behaving in such a way that I could bring a modicum of healing to my family.

This is why Pop embarrassed me and made me feel ashamed.

======================

It was springtime, probably March of 1971. I remember going out for the baseball team at Greece Olympia High School. I was tenth grade. I wasn’t yet tall because I entered puberty later in my teen years. I think of myself as having moderate height and a skinny build. Nothing impressive, physically.

We were outside on the front grounds of the school—not on a baseball diamond. Not sure why, except probably, the main High School teams were out on the real baseball diamonds in the back of the high school.

The drills were simple. The coach would hit a ground ball and I would gather it in my glove and throw it back. We had begun doing this drill. I remember I was not fielding the ball very well, always hoping to do better the next time.

Then I saw my father nearby.

I’m thinking: Oh no! What is Pop doing here? My mentally-ill father showing up here? Why? This is so embarrassing. 

Pop said to me in strong words, with his German accent, “Werner, let’s go. Come home.”

I don’t want to.

“You must come home.” Pop was looking angry. I could see he was not going to lose this showdown with his son. He was emotionally intense with a dogmatic sternness in his demeanor. He tilted his head a little, “Come home!”

Why? 

“We have spring cleaning to do.” Mom wants you to come home.

I knew all the other guys were watching what I would do. I imagine the coach saw it all, as well. I didn’t want to look at any of them.

My heart sank. Here was sickness personified in my father bringing sickness and shame into my life. Reflecting on it now, I wonder, was Pop being sadistic? Was his behavior involuntary? Why would he do this? I don’t know.

With great reluctance, I walked off the field. Pop insisted on following me into the boy’s locker room where I had my other clothes and school stuff. Even that was weird, that he would follow me into the locker room. Maybe he was afraid I would run away and hide. Looking back, I feel like I was controlled by a force that was unkind, strange, and diseased.

I gathered my stuff in the locker room, and walked back out with Pop to the parking lot. Get me outta here before anyone else sees me. We got in our car, probably a boring older model Chevrolet, and drove home. It was a 10-minute drive from Greece Olympia to 194 Rosecroft Drive.

While riding home, what I was thinking? What did I say to Pop, if anything? I probably just looked out the window. Unbelievable. Did I cry? I don’t think so. Maybe I just felt numb. Like, Did this really just happen?

The next day, I loathed going back to school. Of course, there were one or two boys who asked me mockingly, “How was spring cleaning?”

If, because of prior weirdnesses in Pop’s behavior, there was the onset of a shame-sickness in my soul, then this event (on the baseball practice field) lodged that shadow of shame firmly inside of me. I, along with my sisters and mother, were destined to live with feelings of shame concerning the man who was supposed to love me, but at times, just couldn’t. And I wanted to avoid ever feeling these feelings again.

The father who supposedly loved me—made me look like an idiot. Instead of encouraging me to take up a challenge and pursue my dream, he extracted me from my dream and joy. He yanked it from me in front of my friends—other teenage boys who were trying to make the team.

I looked like a weak mama’s boy from a weird family, whose weird old man without a job comes out on the practice and calls his only son home. And for what? To do spring cleaning.

Are you kidding me? It was awful. In this event he was deeply unloving and uncaring. The exact opposite of what a father was supposed to do.

No other moment in my youth had the depth of shame that this moment had. Looking back now I remember it painfully and comedically; you can laugh about it, because it was so irrational, so weird, so unkind. It created a shadow of shame which has affected my life in many ways.

An important text from Timothy Tennent on honor and shame, courtesy of Google Books

According to Timothy Tennent, “the term guilt and its various derivatives occur 145 times in the Old Testament and 10 times in the New Testament, whereas the term shame and its derivatives occur nearly 300 times in the Old Testament and 45 times in the New Testament.”

Theology in the Context of World Christianity: How the Global Church Is … – Timothy C. Tennent – Google Books.

At the link above you can read a significant portion of a chapter from Timothy Tennent’s very impressive book; the chapter addresses the contrast between “Guilt/Innocence and Shame/Honor in Global Cultures.”

I believe the Christian Church in every culture and society has its blinds spots relative to some aspect of Christian truth and a biblical worldview. In the Western Church, is there a blind spot about the pivotal cultural value of honor and shame? The following quote from Tennent points to that being the case:

Since Western systematic theology has been almost exclusively written by theologians from cultures framed primarily by the values of guilt and innocence, there has been a corresponding failure to fully appreciate the importance of the pivotal values of honor and shame in understanding Scripture and the doctrine of sin. …

Bruce Nichols, the founder of the “Evangelical Review of Theology,” has acknowledged this problem, noting that Christian theologians have “rarely if ever stressed salvation as honoring God, exposure of sin as shame, and the need for acceptance as the restoration of honor.” In fact, a survey of all of the leading textbooks used in teaching systematic theology across the major theological traditions reveals that although the indexes are filled with references to guilt, the word “shame” appears in the index of only one of these textbooks. This omission continues to persist despite the fact that the term guilt and its various derivatives occur 145 times in the Old Testament and 10 times in the New Testament, whereas the term shame and its derivatives occur nearly 300 times in the Old Testament and 45 times in the New Testament.

This is clearly an area where systematic theology must be challenged to reflect more adequately the testimony of Scripture. I am confident that a more biblical understanding of human identity outside of Christ that is framed by guilt, fear, and shame will, in turn, stimulate a more profound and comprehensive appreciation for the work of Christ on the cross. This approach will also greatly help peoples in the Majority World to understand the significance and power of Christ’s work, which has heretofore been told primarily from only one perspective.

From Timothy C. Tennent: Theology in the Context of World Christianity: How the Global Church Is Influencing the Way We Think about and Discuss Theology (Grand Rapids: Zondervan, 2007) p. 92–93, (footnotes withheld)

Recent Changes in Christian Approaches to Islam

This article by Dr. Patrick Sookhdeo provides great insight into the challenges and tensions concerning Christian ministry to Muslims.

Recent Changes in Christian Approaches to Islam

It deals with such things as:

  • The impact of 9/11, and how various governments dealt with the issue of violent Islamic extremists
  • Various efforts concerning Christian-Muslim dialog and the InterFaith movement
  • The Insider Movement in missions and areas of concern

The article is nuanced and is written by a Christian intellectual who is a former Muslim. I recommend it highly. Below the article is “An Assessment of the Insiders’ Principle Paradigms”, by Jay Smith—also a valuable perspective.

New video teaching about honor and shame

“Big Shame or Big Honor? Exploring the Dynamics of Honor and Shame in Cross-Cultural Partnership” by Werner Mischke may be seen here: https://vimeo.com/43444852

Presented at the 2012 COSIM conference, this teaching:

  1. Shows how the story of the Prodigal Son uses honor and shame concepts to introduce the message of salvation through Christ,
  2. Examines the key dynamics of 
honor and shame from a 
social-science perspective—
with examples from Scripture,
  3. Explores honor and shame 
as the pivotal cultural value of the Bible, and of most of the Majority World / 
unreached peoples, and
  4. Examines applications 
to cross-cultural ministries 
and partnerships through understanding the dynamics of honor and shame.

For a free 30-page article by Werner Mischke, “Honor & Shame and Cross-Cultural Relationships”, visit: beautyofpartnership.org/about/free. To contact Werner Mischke about Bible-based training in honor and shame dynamics, write to werner@mission1.org.

Surprise! … 29% of the words about “glory” in the Bible relate to humanity

Glory graph

As Christians, when we think of the word “glory” in the Bible we rightly think of God. As Christians we believe that the glory of God is paramount in all of life. The Westminster Shorter Catechism begins this way:

Q. 1. What is the chief end of man?
A. Man’s chief end is to glorify God, and to enjoy him forever.

Perhaps the most concise statements about the crux of God’s glory are written by Apostle Paul:

For from him and through him and to him are all things. To him be glory forever. Amen.
(Romans 11:36 ESV)

So, whether you eat or drink, or whatever you do, do all to the glory of God.
(1 Corinthians 10:31 ESV)

to him be glory in the church and in Christ Jesus throughout all generations, forever and ever. Amen.
(Ephesians 3:21 ESV)

But there is an aspect about this word “glory” in Scripture, which I think is frequently overlooked or ignored. It is this: the many Scriptures in which “glory” refers to humanity. In fact, of the 407 cases in which the words glory, glorify, glorified, or glorious appear in the English Standard Version of the Holy Bible, 139 refer to humanity.

You can inspect the Excel spreadsheet I created by clicking here.

Here are the results: Of the English words in the Bible translated as … glory, glorify, glorified, and glorious …

  • 65% relate to God and his domain.
  • 29% relate to humanity.
  • 6% relate to “other”—neither God nor humanity.

For me, the surprise is that nearly one-third of the “glory verses” relate to humanity. Here’s a short selection:

Awake, my glory! Awake, O harp and lyre! I will awake the dawn!
(Psalm 57:8 ESV)

On God rests my salvation and my glory; my mighty rock, my refuge is God.
(Psalm 62:7 ESV)

Behold, you shall call a nation that you do not know, and a nation that did not know you shall run to you, because of the Lord your God, and of the Holy One of Israel, for he has glorified you.
(Isaiah 55:5 ESV)

How can you believe, when you receive glory from one another and do not seek the glory that comes from the only God?
(John 5:44 ESV)

for they loved the glory that comes from man more than the glory that comes from God.
(John 12:43 ESV)

The glory that you have given me I have given to them, that they may be one even as we are one,
(John 17:22 ESV)

to those who by patience in well-doing seek for glory and honor and immortality, he will give eternal life;
(Romans 2:7 ESV)

that the creation itself will be set free from its bondage to corruption and obtain the freedom of the glory of the children of God.
(Romans 8:21 ESV)

But we impart a secret and hidden wisdom of God, which God decreed before the ages for our glory.
(1 Corinthians 2:7 ESV)

To them God chose to make known how great among the Gentiles are the riches of the glory of this mystery, which is Christ in you, the hope of glory.
(Colossians 1:27 ESV)

You made him for a little while lower than the angels; you have crowned him with glory and honor
(Hebrews 2:7 ESV)

Yet in like manner these people also, relying on their dreams, defile the flesh, reject authority, and blaspheme the glorious ones.
(Jude 1:8 ESV)

What are we to make of all these references to the glory of humanity? The Psalmist David praying, “Awake , my glory” … about believers seeking “the glory that comes from the only God” … Jesus telling the Father about the glory, “I have given to them” … that creation will be set free and obtain the “glory of the children of God” … about Christ in us, “the hope of glory” … and believers being called the “glorious ones”?

All this biblical ‘glory and honor’ about humanity is first of all attributable to every person being made in the image of a good and glorious God. It is then significantly elevated by the believer’s faith and identity in Christ.

This answers humanity’s struggle with sin and shame—and longing for honor. It relates to what it means to follow Jesus. It speaks to God’s call to His people to extend His blessing through Christ to all the peoples of the earth—the majority of which are characterized by the pivotal cultural value of honor and shame.

From the language of mission to the language of blessing

Recently a friend in Southeast Asia asked me to review a portion of their new ministry website—the page dealing with their “mission.”

Here’s what I recommended:

Focus on the word BLESSING as the means for your mission. Describe the various facets of how you are blessing the peoples [of your region].

Here’s why I recommend the language of BLESSING over the language of MISSION.

First and foremost, the word “BLESSING” is biblical, whereas the word “MISSION” is not found in Scripture. In fact, the key action in the Abrahamic covenant in Genesis 12:1–3 is BLESSING, and this theme is repeated over and over again in the Old and New Testaments. Let’s look at these ancient verses in Genesis—foundational to understanding God’s global purpose:

Now the LORD said to Abram, “Go from your country and your kindred and your father’s house to the land that I will show you. And I will make of you a great nation, and I will bless you and make your name great, so that you will be a blessing. I will bless those who bless you, and him who dishonors you I will curse, and in you all the families of the earth shall be blessed.” (Genesis 12:1-3 ESV)

To many secular-minded Westerners, the word BLESSING is abstract and archaic—like it’s from another time. But to non-Western peoples, “blessing” is a most beautiful thing that everyone desires for themselves, their families, their communities. In most Eastern cultures the pivotal cultural value is honor and shame; and the word BLESS essentially means an action that reinforces or adds to one’s honor, one’s identity, one’s position in society, one’s heritage or legacy. So BLESSING is a treasured, vitally important, aspect of life.

The word MISSION, however, is often connected to the negative aspects of colonialism or even militarism. It is linked with empires of mission, and powerful countries imposing imperial goals on weaker peoples and nations. Unfortunately, the words “mission” and “missionary” are loaded with negative connotations for people who are not followers of Jesus Christ.

The April 2011 issue of EMQ had four articles devoted to this thorny issue about the word, MISSION. The cover had this title: “The Death of Missions: A Symposium.” Colin E. Andrews wrote:

You might be asking, “What in the world are you talking about?” Does this mean that God’s covenant to bless the nations has been canceled? That the call to make disciples of all nations is no longer the mandate of the Body of Christ? Absolutely not! If we confess the authority of scripture, we must also confess that God’s ultimate plan for this world involves blessing the nations, redeeming all of creation, and gathering men and women from every tribe, tongue, people, and nation around his throne in the New Creation.

But, these terms that we insist on using (missions, missionary, etc.) just do not describe the biblical vision. They are awkward and embarrassing when we use them anywhere outside our church buildings and conference halls. They stir up anger and resentment when we use them with the very people we hope to serve.

So why not consider the word MISSION as something to avoid when possible, and replace it with the words and ideas of BLESSING?

Today, the users and viewers of our agency websites are not just partners and donors. We should also include in our list of constituents: government officials, community leaders—the representatives of the families, communities, peoples, and nations we are seeking to bless. Are we able to use the same language with them—as as the language we would use with donors—to present the goals and activities of our organization?

It is tough to stop using the terminology of the Christian “missions” subculture and replace it with a language that can be meaningful and respectful for everyone with whom we speak. Should that preclude us from trying?

What if your agency has “mission” in its name? (I serve with the organization, “Mission ONE”.) Does this mean we change our name? I see no chance of us changing our name. The cost to the organization is probably not be worth it. I imagine the same would be true for most other organizations with “mission” in their name.

But I would suggest it does mean this: When describing the good work of our Christian non-profit organizations, we should carefully and intentionally use the “language of blessing” rather than the “language of mission”. It honors the Bible, God’s Word. It is honorable to those who are serving and blessing others. It is likely to be more honorable to those being blessed.

For example: Here’s how to incorporate the language of blessing into a description of a Christian “mission” ministry. Note the inter-related emphasis on blessing, family, and honor.

[Agency name] blesses individuals, families and communities through the Gospel of Jesus Christ. Our ministries of blessing happen in many ways:

  • Providing high-quality Christian education to children while honoring indigenous culture and blessing many families—through [name of Christian school].
  • Training leaders to be faithful to God’s Word—to be honorable and skillful in blessing their families and communities—through [name of Bible college or training institute].
  • Giving aid and relief to leaders and their families who are suffering for the honor of Jesus Christ—Supporting the Persecuted Church.
  • Equipping nationals to share the blessing of Jesus Christ with their families, friends, and communities—National Pastors Training, Evangelism, and Church Planting.
  • Using Christian radio to inform, serve and bless the surrounding community—through [name of Christian Radio Ministry].

COSIM announces 17th annual conference May 7–9, 2012 in Phoenix, Arizona

COSIM — Coalition on the Support of Indigenous Ministries

COSIM—Coalition On the Support of Indigenous Ministries—is pleased to announce the convening of the 17th annual conference to be held May 7–9, 2012. The location is Mission Community Church, in Gilbert, Arizona near Phoenix.

The conference theme is “Cross-Cultural Partnership In the Context of Deep Change.” The conference is a continuation of the theme launched at the “RESET conference”—the 2011 North American Mission Leaders Conference—sponsored by The Mission Exchange and CrossGlobal Link.

Click here to visit the COSIM website.

Jane Overstreet, President and CEO of Development Associates International, will speak in the opening session of the 2012 COSIM conference

Jane Overstreet will be the keynote speaker on the evening of May 7th. Jane is the President & CEO of Development Associates International (DAI) a non-profit organization providing training and consulting in leadership and organizational management to more than 10,000 Christian leaders in 30 countries annually.

Other presenters include Scott Allen of Disciple Nations Alliance, Terry Dalrymple of Global CHE Network, J. Knox of International Turkey Network, and more, including members of the COSIM Resource Team.

COSIM is a learning community of evangelical Christians and organizations with a common interest in the support and capacity building of majority-world ministries.

Our mission is to expand the understanding and practice of cross-cultural partnerships with indigenous ministries for the advance of the gospel. We accomplish our mission through networking and sharing of best practices, with emphasis on partnerships between North American and majority-world missions.

Coalition on the Support of Indigenous Ministries (COSIM)