Category Archives: Global Christian mission

Let’s consider the gospel of peace

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NOTE: This post is available in article form in 18 other languages; scroll down to the bottom to see the list of languages.
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An excerpt adapted from One New Humanity: Glory, Violence, and the Gospel of Peace.1

The letter to the Ephesians draws significantly from Isaiah’s poetry and vision. Isaiah offers a vision of God’s Servant, Prince of Peace, reconciling those far and near (“the far” is the world of non-Jewish peoples; “the near” is God’s people, the Jews). It is a vision of One who proclaims good news of peace. Shouldn’t the gospel of peace in Ephesians therefore be understood as a vital part of the biblical narrative, indeed, core to the gospel?

Quoting Stuhlmacher:

On the basis of the catchword eirene [in Eph 2:13–17] it combines three passages of Scripture, Isa 57:19 (vv. 13 and 17), Isa 9:5–6 (v. 14) and Isa 52:7 (v. 17). The way the passages are connected is thoroughly Jewish in form. The “peace” announced to the far and the near in Isa 57:19 is brought about by the Messiah who is called the “prince of peace” (Isa 9:5–6) and that in such a way that the Messiah, in accord with Isa 52:7, appears as the proclaimer of peace for the far and near.2

IsaiahEphesians
57:19to the far and to the near 2:13you who once were far off have been brought near
9:5–6 v. 6: unto us a son is given … Prince of Peacev. 5: every boot of the trampling warrior in battle tumult and every garment rolled in blood will be burned as fuel for the fire 2:14For he himself is our peace, who has made us both one and has broken down in his flesh the dividing wall of hostility
52:7How beautiful upon the mountains are the feet of him who brings good news [gospel], who publishes peace 2:17And he came and preached [the gospel of] peace
57:19Peace, peace, to the far and to the near 2:17preached peace to you who were far off and peace to those who were near

Isaiah’s vision of peace echoed in Ephesians 23

In writing to the Ephesians, Paul draws heavily on Isaiah to describe Jesus as the Christ, the Messiah-King, the reconciler, peace-maker, and Savior. The Isaiah connections in Ephesians 2:13–18 also link to other NT passages. In Romans 10:15, Paul famously quotes Isaiah 52:7, “As it is written, ‘How beautiful are the feet of those who preach the good news!’” In the Greek, “preach the good news” is one word—the verb form of gospel (euangelizō). It appears in Ephesians 2:17 and in Isaiah 52:7 in the Septuagint (the Greek version of the Old Testament).

Consider also Peter’s visit in Joppa to the Roman centurion Cornelius, a visit orchestrated by visions given by God to both men (Acts 10:1–16). Jennings imagines the drama of Peter in the home of Cornelius:

Peter enters the home of Cornelius. Cornelius falls at his feet in worship of him. Peter picks him up and says, “Stand up; I am only a mortal.” (v. 26). Together they talked and moved toward a room where Cornelius’s family and close friends were waiting. The stage is set. How do you change the world? How do you turn it right side up if not by turning it upside down? Now God will transgress border and boundary in the best place for such transgression. It will be done in the intimate spaces of family and close friends and in a clandestine illicit meeting of those who should not be together.4

As Peter begins preaching, he immediately references Isaiah 52:7: “As for the word that he sent to Israel, preaching good news of peace through Jesus Christ (he is Lord of all)” (Acts 10:36). Here, too, the verb form of gospel is used. The Greek phrase is euangelizomenos eirenen; it means “gospeling peace,” or “preaching the gospel of peace.”

In the home of Cornelius, Peter embodies and preaches the good news of peace—bringing together with God those near and far. This peace is so much more than an individual private reality. Peter is gospeling a peace that is personal with God and simultaneously social with “others.” He embodies shalom.

Shalom (שָׁלוֹם) is the Hebrew word for peace in Isaiah. This word, shalom, appears in Isaiah 9:6, 52:7, and 57:19. In Ephesians 2:13–17, Paul quotes and interprets Isaiah.

  • The Prince of Peace (Isa 9:6) is Jesus the Christ who proclaimed good news (euangelizō) of peace (Eph 2:17; Isa 52:7).
  • Christ has “broken down in his flesh the dividing wall of hostility” (Eph 2:14); this breaking of hostility is pictured in Isaiah 9:5—“every boot of the trampling warrior in battle tumult and every garment rolled in blood will be burned as fuel for the fire.” Through the cross, Christ is “killing the hostility” (Eph 2:16).
  • Christ has proclaimed good news of peace to those far away, the Gentiles—and peace to those who are near, the Jews (Eph 2:17; Isa 57:19).

These links in Acts 10 and Ephesians 2 to Isaiah’s shalom have big implications. In American Christian tradition, biblical peace normally refers to an individual’s private spiritual peace with God. Consider Billy Graham’s famous book Peace With God, first published in 1953. It rightly emphasizes the necessity of individual reconciliation with God. The book “points the way, the only way, to authentic personal peace in a world in crisis.”5 The phrase “authentic personal peace” is noteworthy. Graham makes no mention of the robust theology of Ephesians 2, which presents a peace with God that also includes peace and reconciliation with distant or hostile “others” through Christ.

In Peace With God, Graham does mention Ephesians 2:12–13, along with a comment about God drawing us near to him in individual reconciliation.6 But he excludes the verses about Christ making peace socially—verses like these: “For he [Christ] himself is our peace, who has made us both one and has broken down in his flesh the dividing wall of hostility . . . that he might create in himself one new man in place of the two, so making peace, and might reconcile us both to God in one body through the cross, thereby killing the hostility. And he [Jesus] came and preached peace to you who were far off and peace to you who were near” (2:14–17).

Discussion

  1. Consider the word in Eph 2:17, euangelizō. It means ‘gospeled peace’ or ‘preached the gospel of peace.’ It is the verb form of “gospel”. The word “gospel” is excluded from most English translations. Thoughts?
  2. “… through the cross, thereby killing the hostility” (Eph 2:16). What are the implications for the theology and practice of reconciliation, that is, for embodying a gospel that reconciles both vertically (Eph 2:8–9, 13) and horizontally?
  3. Christ is our peace; Christ makes peace; Christ preaches peace (Eph. 2:14, 15, 17). What challenges do we face in incorporating this into our teaching of the gospel?

Download as a Word file in 19 languages (so you can edit them)

I used Claude AI to make the translations. I instructed Claude to draw from the Bible translations most commonly used by Protestant churches in the represented language groups. The translations are likely imperfect, so edit as you see fit.

1. Kristin Caynor and Werner Mischke, One New Humanity: Glory, Violence, and the Gospel of Peace (William Carey Publishing, 2025), 149–53. ↩

2. Stuhlmacher, Peter, Reconciliation, Law & Righteousness: Essays in Biblical Theology (Translated by John Vriend, Fortress, 1986), 234–35. As quoted in Willard M. Swartley, Covenant of Peace: The Missing Peace in New Testament Theology and Ethics (Eerdmans, 2006), 200-01. ↩

3. Adapted from Caynor and Mischke, One New Humanity, 151. ↩

4. Jennings, Willie James, Acts: A Theological Commentary on the Bible (Westminster John Knox Press, 2017), 108. Kindle. ↩

5. Graham, Billy, Peace with God: The Secret of Happiness (W Publishing Group, a division of Thomas Nelson, 1984), x; emphasis in original. ↩

6. Graham, 120. ↩

New—a devotional book on honor and shame by Jackson Wu and Ryan Jensen

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Good news: Now there’s a book for everyday Christian living centered on honor and shame in the Bible: Seeking God’s Face: Practical Reflections on Honor and Shame in Scripture by Jackson Wu and Ryan Jensen.

I just pre-ordered my copy. Can’t wait to read it. The subject of honor and shame relates profoundly to our personal spiritual experience in the Christian faith. I encourage you to check it out. The readings are short and accessible to a non-academic audience—perfect for a daily devotional.

You can order the book HERE

Free webinar this Friday, October 8—“Ephesians 2 Gospel Project—Does the Atonement Speak to Collective Identity Conflict?”

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In my ministry with Mission ONE, I am working on a multi-year project called the Ephesians 2 Gospel Project.

Here’s the big idea: There is a social, horizontal dimension to the gospel of Christ because there is a social, horizontal dimension to the atonement of Christ (Eph 2:13–17).

Hindustan Bible Institute & College (HBI) has invited me and researcher Kristin Caynor to introduce the Ephesians 2 Gospel Project through HBI’s monthly webinar series. You are invited to join us! 

  • Date: Friday, October 8, 2021
  • Time: 8:30 a.m. USA Eastern Time / 6:00 p.m. Indian Standard Time (Time Zone Converter)
  • Platform: Zoom video conference
  • Title: “Ephesians 2 Gospel Project: Does the Atonement Speak to Collective Identity Conflict?”
  • Format: a) 20-minute presentation by Werner Mischke, b) 20-minute presentation by researcher Kristin Caynor, c) 10-minute response by HBI scholar, d) Questions and discussion 
  • Registration: CLICK HERE

My presentation will introduce the project. I’ll discuss the social/horizontal aspect of the reconciling work of the cross in Eph. 2:11–22. Kristin Caynor’s presentation focuses on how Early Church fathers interpreted Eph. 2:11–22.

Want to read what I am presenting? Download my paper here.

We have two goals for the HBI webinar: 1) Describe in brief the research we have done so far in the Ephesians 2 Gospel Project, and 2) invite the HBI scholar community into the learning journey with us. We want the resources that are developed to be by and for the global church.

Questions? Contact me at werner@mission1.org.

New podcast: “Doing Theology, Thinking Mission”

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Doing Theology, Thinking Mission is available on most podcast platforms. Here’s a link to one: Apple podcasts.

I am enthused about our new podcast “Doing Theology, Thinking Mission.” Here’s why…

1) It meets a need. You will hear compelling (and surprising!) explorations of how Christian theology and the church’s mission relate to each other; that’s pretty special in the world of podcasts. We cover contextualization, honor and shame, biblical interpretation, and the church’s mission in the world.

2) It’s engaging. Dr. Jackson Wu, Carrie Vaughn, and I genuinely enjoy conversing together about the issues we cover and the stories we tell. I’m pretty sure our joy and passion leak through.

3) It’s relevant. It is no small challenge to make the Bible’s story and truths, centered in the life of Jesus Christ, relevant to our broken world. It is an endless quest with lots of discoveries along the way. I hope that this podcast will be a help for many on that same quest.

Check out Episode 1: “How the Bible Frames the Gospel”

In episode 1, we explore the way the Bible consistently frames the gospel. While gospel formulas are comfortable, our pursuit of simple, efficient, and portable gospel explanations have led to an anemic church. Is the gospel the message about how to get saved? Maybe not completely. What if the gospel is not so much the message about how we get saved but the message we must believe in order to be saved?

We also explore the following:

  • “We compromise the gospel when we settle for the truth.” What does this mean?
  • Creation, Covenant, and Kingdom—the three gospel frameworks found in the Bible.
  • Is the truth that “Jesus is King” central to the gospel?

Doing Theology, Thinking Mission is available on most podcast platforms. Here’s a link to one: Apple podcasts.

Will you join me in thinking more broadly about sin?

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I have found these books super-helpful in understanding sin and human nature.

I’ve got questions about sin. I’ve been reading about sin. I’m in two books currently:

Here’s why I am reading about sin: I believe that a limited understanding of the scope of sin has a profoundly undesirable result: It limits our understanding of the scope of the gospel. This, in turn, limits what sins and evils we address by the gospel of Christ—in our own lives, families, communities, nations.

Reductionism about sin leads to reductionism about the gospel.

Our view of sin is crucial

Our understanding of sin and how the Bible describes sin is part of many important beliefs. For example, our understanding of sin helps shape how Christians think about:

  • Human nature: The theological concepts of original glory, depravity, and original sin fit into this category. The Bible offers us a narrative that can be interpreted in various ways; how does theology shape a view of humanity and humanity’s sin?
  • The origin of sin: What does the Bible say about the supernatural origin of sin? What about “the demonic”? How does “the demonic” influence humans to perform evil in our world? What is “the Lucifer effect”? What do we make of human responsibility in light of this?
  • The essence of sin: Is sin atomistic—located first of all in the individual? Or is sin systemic—located first of all in the family-and-social system into which the individual is born? This debate is sometimes referred to as nature versus nurture.
  • The result of sin: According to the Bible, is humanity’s guilt before God the primary, objective result of sin—or is sin-and-shame equally primary and objective?
  • The scope of sin: Does sin consist first of all in human pride and willful rebellion against God? What about the witness of Scripture showing that sin can be involuntary or unintentional? What about not living up to our glorious potential as humans—is this sinful? What of sin as silence or inactivity—the passivity of sin?
  • God’s judgment of sin: Does the witness of Scripture show that God judges or critiques the sin of individuals (and no more)—or does God also judge or critique human social systems— families, cities, tribes, nations, empires? What about churches? Relatedly, does God’s view of sin change from the Old to the New Testament?
  • The atonement for sin: How does our understanding of sin influence our view of the atonement of Christ—and vice versa? Through his saving death and resurrection, Jesus Christ offers to cleanse persons from their sin, thus reconciling individuals to God. In what ways does Scripture show that the cross and resurrection of Christ offers reconciliation in other dimensions—in ways that transcend the redemption of individuals?

Does the gospel address more than individual sin? Does the gospel offer hope for systemic sin?

If sin is first and finally about individuals, then the gospel is first and finally about individuals. But if the witness of Scripture shows that the gospel addresses more than individual sin, if the witness of Scripture shows that the gospel also addresses the social, systemic nature of sin, what then?

My next series of posts will explore these issues, exploring some of the questions above. I will be referencing plenty of Scripture, the two authors above (Mark Biddle, PhD and Philip Zimbardo, PhD), as well as several other experts and their writings.

I will be making the case for a more systemic, more nuanced, more biblically-comprehensive understanding of sin than what some Christians are accustomed to. And along with that—an expanded hope in the gospel.

Please join me in the coming weeks—in thinking more broadly about sin—and the gospel.

Honor, Shame, and the Gospel—an overview of 15 outstanding contributions

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In my last post, I emphasized the Christ-centered foundation of the honor-shame conversation by highlighting the presentation and corresponding article by Steve Hawthorne: “The Honor and Glory of Jesus Christ: Heart of the Gospel and the Mission of God.” Hawthorne’s article is the first article in Section 1 of Honor, Shame, and the Gospel: Reframing Our Message and Ministry, published in late 2020 by William Carey Publishing.

Below is an overview of the fifteen articles—in the order that they appear—in the two sections of the book.

Section One: Honor-shame in general contexts

Steven Hawthorne: “The Honor and Glory of Jesus Christ: Heart of the Gospel and the Mission of God.” The glorious Person of Jesus Christ is the crux and destiny of mission. The beauty of Christ includes this astounding reality: he who suffered great shame and rose in exalted honor shares his glory with all who call him Lord. Accordingly, believers endure hardship and suffer gladly for his name’s sake among the nations.

Jayson Georges: “Honor and Shame in Historical Theology: Listening to Eight Voices.” Significant theologians, from Ignatius to Anselm to Edwards to C.S. Lewis, have explained biblical truth in honor-shame terms. Honor-shame theology is in continuity with Christian orthodoxy.

Tom Steffen: “A Clothesline Theology for the World: How A Value-Driven Grand Narrative of Scripture Can Frame the Gospel.” A unifying story of Scripture is an antidote to fragmentist and specialist tendencies in theology—and vital for ministry among all of story-oriented humanity. The value system of honor-shame functions as a major theme in the Bible’s grand narrative.

Jackson Wu: “Saving Us from Me: Cultivating Honor and Shame in a Collectivist Church.” Scripture depicts the church as a collectivist body, which yields a particular Christian way of living based on honor-shame dynamics. This counters the self-centered, lonely individualism of much Western Christianity.

E. Randolph Richards: “The Shaming of Jesus in John.” Understanding honor-shame dynamics in the social world of the New Testament clarifies the meaning and integrates various stories in John’s Gospel—for example, Jesus cleansing the temple.

Mako A. Nagasawa: “Empowering Personal Healing and Social Justice with Medical Substitutionary Atonement.” Christians throughout history have articulated different views of the atonement of Christ. An early Christian approach to the atonement and resurrection (viz., recapitulation) connects to modern concerns of identity, sacrifice, and justice—along with sin and shame.

Steve Tracy: “Abuse and Shame: How the Cross Transforms Shame.” Sexual abuse and wartime rape horribly defile millions in our world. Early Church Fathers addressed the problem of rape and sexual-abuse shame. Jesus Christ—in his scandalous crucifixion and honorific resurrection—absorbs and conquers the subjective and objective dimensions of sexual abuse victimhood and shame.

Section Two: Honor-shame in various mission contexts

Lynn Thigpen: “The Dark Side of Orality.” Christian workers can unwittingly marginalize “adults with limited formal education” (ALFE). Billions of people in the world are oral-preference learners. Many ALFE suffer from toxic shame. Cross-cultural workers must acquire new skills and develop learner-centered, dignity-enhancing ministry among non-readers.

Arley Loewen: “Must Honor Clash with Humility? Transformed Honor Within the Emerging Church in Muslim Societies.” Honor competition was common in the Early Church; it is common today for Christian leaders around the world—including those in Muslim societies. Leaders can move toward a servant-based honor willing to relinquish position—by experiencing Christ as their unlimited source of honor.

Steve Hong: “Sharing God’s Love in an Urban, Pluralist Context.” The practices of vulnerability, listening, creativity, inclusion—and intentionally dignifying others—lead to deep relationships with secular moderns. They awaken to the gospel of the kingdom whose King is Jesus.

Cristian Dumitrescu: “Discipleship in Asian Honor Cultures.” Making disciples is not a culturally neutral endeavor. In the Asian context, attention to honor-shame issues is critical for effective discipling.

Rich James: “An Honor-Shame Gospel for Syrians Displaced by War: Jesus Christ as Good Shepherd & Honorable Patron.” A culturally relevant and biblically faithful gospel for Syrian refugees involves not just a morally good Shepherd but the honorable Shepherd and Patron who gifts his life for the good of the flock.

Katie Rawson: “A Gospel that Reconciles: Teaching About Honor-Shame to Advance Racial and Ethnic Reconciliation.” Attention to honor-shame issues and terminology can have a profound impact upon efforts to mend relational rupture and bring about reconciliation in contexts of conflict.

Nolan Sharp: “The Book of Samuel: A Reconciling Narrative.” Cycles of blood violence, nationalism, even ethnic cleansing—as was the case in the wars of Yugoslav succession (1991–1995)—are often driven by honor and shame. The stories of Saul and David in 1 and 2 Samuel are a fountain of insights to help reconcile peoples, tribes, or nations in honor-bound conflicts.

Audrey Frank: “The Muslim Woman’s Journey from Shame to Honor.” For women from Muslim backgrounds, barrenness or abuse can be sources of shame, exclusion, defilement. The gospel of Christ covers the shamed and cleanses the defiled—thereby restoring honor.

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Book: “Honor, Shame, and the Gospel: Reframing Our Message and Ministry”—why is the first article a ‘Christology’?

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“Honor, Shame, and the Gospel”, Christopher Flanders and Werner Mischke, Editors

In late 2020, William Carey Publishing released Honor, Shame, and the Gospel:
Reframing Our Message and Ministry. The book is a compendium of articles based on presentations given at the 2017 Honor-Shame Conference held at Wheaton College. My colleague Chris Flanders and I worked for more than two years with fifteen contributors in editing this volume. We are so grateful to Denise Wynn and her team at William Carey Publishing for their enthusiastic support for this project.

Book overview

Christians engaged in communicating the gospel navigate a challenging tension: faithfulness to God’s ancient, revealed Word—and relevance to the local, current social context. What if there was a lens or paradigm offering both? Understanding the Bible—particularly the gospel—through the ancient cultural “language” of honor-shame offers believers this double blessing. An honorific gospel offers new points of resonance with communities where shame and honor are critical values, including most unreached peoples.  

In Honor, Shame, and the Gospel, over a dozen practitioners and scholars from diverse contexts and fields add to the ongoing conversation around the theological and missiological implications of an honorific gospel. Eight illuminating case studies explore ways to make disciples in a diversity of social contexts—for example, East Asian rural, Middle Eastern refugee, African tribal, and Western secular urban.

Honor, Shame, and the Gospel provides valuable resources to impact the ministry efforts of the church, locally and globally. Linked with its ancient honor-shame cultural roots, the gospel, paradoxically, is ever new—offering fresh wisdom to Christian leaders and optimism to the church for our quest to expand Christ’s kingdom and serve the worldwide mission of God. 

Article #1 explores the honor and glory of Christ as foundational to the gospel and the mission of God

Steven Hawthorne, PhD: “The Honor and Glory of Jesus Christ: Heart of the Gospel and the Mission of God.” When Steve Hawthorne ended his presentation at the 2017 conference, there was an unforgettable silence. I remember an extended moment of Christ-focused worship and wonder. You can watch Dr. Hawthorne’s presentation here.

Click here to watch the presentation by Dr. Hawthorne.

Hawthorne’s article is the first in Section One of the book. (The article follows a foreword by Veli-Matti Kärkkäinen and an introduction/overview of the book.) Hawthorne opens with these two paragraphs:

“To understand honor-shame dynamics amid the intercultural complexities of mission, one must consider the honor and glory of Jesus Christ. And here’s why: Behind, beneath, and above all human shames and honors is the singular glory of Jesus. In this chapter, we will affirm the glory that Jesus is worthy to receive. But we will also consider the ‘praise and glory and honor’ (1 Pet 1:7), that the living God bestows upon people in Christ.

“Following some introductory remarks, we will explore what I call ‘true glory,’ the glory that God gives to people in and with Christ. Then we will identify a few highlights of the great biblical narrative of God’s glory. Finally, we’ll look at three occasions when God spoke from heaven in the Gospels, each of them increasing our understanding of how we are called to share in the suffering and joy of Christ’s glory.”1

Why is Hawthorne’s article first? Four reasons:

  1. The Christology factor. The conversation about “Honor, Shame, and the Gospel” is grounded in the Person of Jesus Christ. Yes, the honor-shame conversation has tendrils in social science and anthropology. But for Christians, the honor-shame conversation rests upon a biblically-faithful Christology. An honorific gospel speaks to a world drenched in sin and shame (Hawthorne refers to “broken honor systems”). An honorific gospel is rooted historically and eschatologically in the glory of Christ. This is presented convincingly in Dr. Hawthorne’s article.
  2. The statesman factor. Dr. Hawthorne is a “missionary statesman.” We wanted him to bring his passion for the glory of God and his credibility in the Christian missions community to the conference and this compendium. He is the author of “The Story of His Glory”, and editor of Perspectives on the World Christian Movement. For decades, Hawthorne has been promulgating a wise, infectious passion for the glory of Christ as central to the grand narrative of Scripture and the mission of God.
  3. The glory-sharing factor. The multifaceted truth about the glory of Christ is well-known in the Christian community; less well known is the corresponding truth that God shares his honor and glory with those who follow Christ (e.g., John 5:44; 17:22; 1 Pet 2:7; Heb 2:10; 2 Thess 2:13–14). Dr. Hawthorne convincingly communicates this ‘both-and’ truth in his article.
  4. The suffering factor. Hawthorne shows how our faithfulness to the Lord in the face of hardship is rooted in the glory of Jesus Christ. The longing for honor and glory, when rooted in Christ, fuels our obedience to God. Referring to Romans 8:17, the article concludes: “If we suffer with him, we shall also be glorified with him.”

Summary: Could it be, that Dr. Hawthorne’s presentation and article will become known as one of the foundational building blocks in the global conversation about honor, shame, and the gospel? I hope so. Our Christology should be central to the conversation. The honor and glory of Jesus are ever at the heart of the gospel and the mission of God.

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NOTES

  1. Steven C. Hawthorne: “The Honor and Glory of Jesus Christ: Heart of the Gospel and the Mission of God” in Honor, Shame, and the Gospel: Reframing Our Message and Ministry (Littleton, CO: William Carey Publishing, 2020), 3.

Six ways the Bible undermines racism: (#6) God calls us to listen

Listening, racism, Training

This is my sixth and final post in this series. I am addressing how the Bible and the gospel offer a cure to the pathologies of racism and tribalism. My first five posts in this series were:

For most of us, I believe that the subject of racism is difficult, painful, complicated. It is just plain hard to talk about it. To reduce racism in our own lives and communities, we need fewer ready-made answers, less defensiveness, a lot more humility, way more listening. But we have a problem.

An anti-listening culture

Is it getting harder to simply listen? I think so. Here’s one reason why: Social media. As much as we may benefit from platforms like Facebook and YouTube/Google, it must be recognized that they have business models that reward outrage. The more outrage, the more conflict and division, the more clicks and engagement, the greater the profit. The result? We can unwittingly adopt a default form of communication that is dehumanizing, based on conflict and winning—rather than mutuality, understanding, nuance, compromise. Respectful listening falls by the wayside.

Business school professor Scott Galloway (interviewed here) is asked, “The Internet promised the democratization of business and culture. The reverse seems to have been the case. What’s gone wrong?” Here’s how Prof. Galloway responded:

“[I]f you were to try and reverse-engineer the one thing that’s done a ton of damage is that their underlying business models tap into a very tribal instinct and that we’re very drawn to conflict and rage and the underlying business model of Google and Facebook is to sell as much advertising as possible, so as a result the algorithm has a vested interest in creating conflict and rage. They talk about engagement as a key metric, and what they really refer to is an enragement.”

–Scott Galloway

So within this world of “enragement,” how should followers of Jesus respond? We go against the flow: We slow down. We lean in. We cross a boundary. We are open to the awkward. We live the gospel. We listen.

Racism and listening—three ways you can listen better

1: Develop your listening skills.

God’s will is that we listen better concerning the difficult, painful, complicated social sin of racism.

“He who has ears to hear, let him hear” (Mat 11:15). “Know this, my beloved brothers: let every person be quick to hear, slow to speak, slow to anger” (James 1:19).

Listening deeply is a spiritual practice. What if, in Galatians 5:22–23, we equated love with listening? Like this: But the fruit of the Spirit is listening well—through joy, peace, patience, kindness, goodness, gentleness, self-control; against such things there is no law. Listening is vital when discussing the sin of racism.

In my own life, I have identified five levels of listening.1

  1. I only appear to be listening. I’m thinking about something else. My mind and heart are elsewhere; and usually, the person I’m talking to knows it.
  2. I listen in order to be heard. I’m thinking about what I will say next. I want to make a good impression by what I say. I may gain something valuable as a result.
  3. I listen for information. I need the knowledge to be effective in my work, family, relationships, ministry.
  4. I listen to understand. I repeat using many of the same words I have heard—so that the person knows I understand him or her. I want to reflect what the person is thinking.
  5. I listen empathically. I interpret what I have heard using my own words, and I try to use the appropriate emotion. I want to reflect what the person both thinks and feels.

Listening at levels 4 and 5 is powerful for building trust, working through thorny problems, handling trauma, understanding deeply. To observe the difference between level 2 listening and level 5 listening in a marriage relationship, check out this helpful video (14 minutes).

Plan to listen well. I have found that a powerful trigger for level 5 listening is this: plan to respond in your conversation with the words, “What I hear you saying is …” (Then, in your own words, you complete the statement with what you just heard.) I recommend that, when discussing any hard issue, including the sin of racism, we intentionally use listening skills at level 4 or 5.

2: Listen individually to a brother or sister of color.

Be intentional and reach out. Hear about racism from someone who has been victimized by it. There is nothing like sitting down and listening to another person’s story. Then, don’t try to fix it. Rather, make it your goal to understand as deeply as you can. Be okay with awkwardness. Vulnerability is often healthy as it draws out our humility.

I have had the opportunity through my home church to become friends with an African American brother who teaches on racial unity and the church. He is a wise man. My wife and I took his class. I have learned much from him. It is always good to grab a meal together or just have a conversation. He has helped me better understand the dynamics of racism in my world and in my “tribe”—the mostly white evangelical church.

3: Listen by reading widely.

Over the past couple of years, I have been reading books on the intersection of Christianity and racism. Below are five examples. All of these books I found nourishing and helpful.

Frederick Douglass: Prophet of Freedom, by David W. Blight. Winner of the 2019 Pulitzer Prize for History, this biography is a masterful work of storytelling and scholarship by David Blight, Sterling Professor of American History at Yale University. As I was reading this book, I came to have great affection for Frederick Douglass. Reading of his rise from being born into slavery—to America’s most widely-heard and eloquent abolitionist in the 1800s—makes for a profound learning journey. That Douglass becomes a Christian and is self-schooled in the language of the King James Version of the Bible is a major part of his identity.

The Color of Compromise: The Truth about the American Church’s Complicity in Racism, by Jemar Tisby. From the Amazon page: This book is “both enlightening and compelling, telling a history we either ignore or just don’t know. Equal parts painful and inspirational, it details how the American church has helped create and maintain racist ideas and practices. … The Color of Compromise is not a call to shame or a platform to blame white evangelical Christians. It is a call from a place of love and desire to fight for a more racially unified church that no longer compromises what the Bible teaches about human dignity and equality.”

Jesus and the Disinherited, by Howard Thurman. This is a short book—102 pages—first published in 1949. It helped to inspire the American Civil Rights Movement in the 1960s. The book remains a classic. From the Amazon page: “In this classic theological treatise, the acclaimed theologian and religious leader Howard Thurman (1900–1981) demonstrates how the gospel may be read as a manual of resistance for the poor and disenfranchised. Jesus is a partner in the pain of the oppressed and the example of His life offers a solution to ending the descent into moral nihilism. Hatred does not empower—it decays. Only through self-love and love of one another can God’s justice prevail.”

The Christian Imagination: Theology and the Origins of Race, by Willie James Jennings. This book tells the story of the conquest by European nations of Africa and the Americas, and how racial categories and hierarchies were couched in Christian theology to support that conquest. I was thrilled to discover that Jennings ends with hope as he expounds on Ephesians 2:13–16. “This new biracial humanity, Jew and Gentile (metaphorically speaking), would be the basis for peace. Jesus marked an alternative path away from violence and toward peace through his own body, in which he constituted a new space of reconciliation. In a powerful inversion of the power of death, Paul claims that Jesus, through his death, put to death hostility.”2 (See my post, “The atonement kills hostility between peoples.”)

The Third Option: Hope for a Racially Divided Nation, by Miles McPherson. Written by the senior pastor of a racially diverse church in San Diego, The Third Option is a book for leaders who want to move toward unity and a more racially diverse congregation. From the Amazon page: “Christians, who are called to love and honor their neighbors, have fallen into culture’s trap by siding with one group against another: us vs. them. Cops vs. protestors. Blacks vs. whites. Racists vs. the ‘woke.’ The lure of choosing one option over another threatens God’s plan for unity among His people. Instead of going along with the culture, Pastor Miles directs us to choose the Third Option: honoring the priceless value of God’s image in every person we meet.”

NOTES

  1. See my article, “Giving Honor: A Key to Fruitful Cross-Cultural Partnerships” in Evangelical Missions Quarterly, Vol. 54, No. 4.
  2. Jennings, Willie James: The Christian Imagination: Theology and the Origins of Race. Yale University Press. Kindle Edition, location 6006.

Six ways the Bible undermines racism: (#5) God is love

Ephesians, Gospel of Jesus, racism, ,

This is my fifth post in this series. I am addressing how the gospel of Christ offers a cure to the pathologies of racism and tribalism. My first four posts in this series were:

Below are several verses from the New Testament about the love of God. I include verses about the healing compassion of Jesus Christ. These verses do not specifically address racism or tribalism. But these verses in composite remind us that self-sacrificial love is the primary behavior for which followers of Jesus Christ should be known. And this love is profoundly contrary to the sin of racism and its dehumanizing effects.

“Anyone who does not love does not know God, because God is love” (1 John 4:8).

“There is no fear in love, but perfect love casts out fear. … We love because he first loved us” (1 John 4:18–19).

“Blessed are the peacemakers, for they shall be called sons of God” (Mat 5:9).

“But I say to you, love your enemies, and pray for those who persecute you, so that you may be sons of your Father who is in heaven. …” (Mat 5:44–45).

“And behold, a leper came to him and knelt before him, saying, ‘Lord, if you will, you can make me clean.’ And Jesus stretched out his hand and touched him, saying, ‘I will; be clean.’ And immediately his leprosy was cleansed” (Mat 8:2–3).

“When he saw the crowds, he had compassion for them, because they were harassed and helpless, like sheep without a shepherd” (Mat 9:36).

“When he went ashore he saw a great crowd, and he had compassion on them and healed their sick” (Mat 14:14).

“Then Jesus called his disciples to him and said, ‘I have compassion on the crowd because they have been with me now three days and have nothing to eat. And I am unwilling to send them away hungry, lest they faint on the way’” (Mat 15:32).

“Then he said to the man, ‘Stretch out your hand.’ And the man stretched it out, and it was restored healthy like the other” (Mat 12:13).

“and Jesus rebuked the demon, and it came out of him, and the boy was healed instantly” (Mat 17:18).

“The crowd rebuked [the two blind men], telling them to be silent, but they cried out all the more, ‘Lord, have mercy on us, Son of David!’ And stopping, Jesus called them and said, ‘What do you want me to do for you?’ They said to him, ‘Lord, let our eyes be opened.’ And Jesus in pity touched their eyes, and immediately they recovered their sight and followed him.” (Mat 20:31–34).

“And they stripped him and put a scarlet robe on him, and twisting together a crown of thorns, they put it on his head and put a reed in his right hand. And kneeling before him, they mocked him, saying, ‘Hail, King of the Jews!’ And they spit on him and took the reed and struck him on the head. And when they had mocked him, they stripped him of the robe and put his own clothes on him and led him away to crucify him” (Mat 27:28–31).

“For God so loved the world, that he gave his only Son, that whoever believes in him should not perish but have eternal life” (John 3:16).

“So now faith, hope, and love abide, these three; but the greatest of these is love” (1 Cor 13:13).

“For he himself is our peace, who has made us both one and has broken down in his flesh the dividing wall of hostility by abolishing the law of commandments expressed in ordinances, that he might create in himself one new man in place of the two, so making peace, and might reconcile us both to God in one body through the cross, thereby killing the hostility” (Eph 2:14–16).

“and to know the love of Christ that surpasses knowledge, that you may be filled with all the fullness of God” (Eph 3:19).

The mere mention of Jesus should undermine racism

For those acquainted with the story of Jesus, the mere mention of the life and love of Christ should challenge racist attitudes and behaviors.

Throughout the Gospels, Jesus seeks to save, cleanse, and set free those who are considered defiled, oppressed outsiders—those who are “other.” We see this in:

  • Jesus healing the leper (Mat 8:1–4)
  • Jesus setting free the demon-possessed man with an unclean spirit (Mark 5:1–20)
  • Jesus cleansing the woman with the blood disease (Luke 8:40–48)
  • Jesus revealing himself to the Samaritan woman (John 4:1–32).

Rather than dehumanizing them or ignoring them, Jesus saves them, cleanses them, restores their dignity, makes them part of his family.

One lesson to consider: From God’s perspective, we are all outsiders due to our sin. We are all “strangers and aliens” to God (Eph 2:12; 19). We all need the cleansing, restorative ministry of Jesus. Therefore, we dare not demean or dehumanize other persons, groups, peoples, races. “In this is love, not that we have loved God but that he loved us and sent his Son to be the propitiation for our sins. Beloved, if God so loved us, we also ought to love one another” (1 John 4:10–11).

A second lesson: In love, Jesus reaches across social boundaries to know others, to serve, to heal, to set free, to save. This kind of love for others can make us feel awkward. It was risky for Jesus. It can be socially risky for us today. But this is the very boundary-crossing-to-know-others kind of love that should mark the Christian community. Because it is often awkward, courage is required. Will we allow God’s love in us to give rise to that courage?

The life of Jesus—including his death and resurrection—comprises the embodiment of the love of God for all persons and peoples. The New Testament magnifies the egalitarian nature of the all-peoples, all-races, all-nations gospel (e.g., Acts 1:8; Rom 1:5; Gal 3:7–8). Racism is dehumanizing and destructive. But the gospel of the loving Christ is an affirming, honoring, elevating gospel for all peoples.

The embodiment of the love of God in Jesus Christ offers followers of Christ a glorious way of life—“the love of Christ that surpasses knowledge” (Eph 3:19). This is not a personalized, individual experience that Paul is praying for in Ephesians 3. But if it’s not an individual thing, what is it?

Paul is praying for the love of Christ in community, in the church, in human relationships—and yes, across cultures and races (Eph 2:13–16). Observe that Paul prays, “so that Christ may dwell in your hearts [plural] through faith—that you, being rooted and grounded in love, may have strength to comprehend with all the saints [plural] what is the breadth and length and height and depth, and to know the love of Christ that surpasses knowledge…” (Eph 3:17–19). Do you see the emphasis on the plural experience, the community comprehending and living this together?

Will we allow the “love of Christ that surpasses knowledge” to be the way of our human relations—as a living witness against racism and tribalism in our divided world?

Six ways the Bible undermines racism: (#4) Jesus prioritizes the “doing-God’s-will family” over the “bloodline family”

Gospel of Jesus, Honor and shame, Kingdom of God, racism, social context of Roman Empire

This is my fourth post in this series. I am addressing how the gospel of Christ offers a cure to the pathologies of racism and tribalism.

“To whom do we belong?” Is this THE question, THE issue of our time?

To whom do we belong? We often answer this question automatically: I belong to a family.

The bloodline, the DNA, the family story into which one is born is a relentless identity-shaping force in our lives. This is true for good and for ill, blessing and cursing, and everything in between.

Beyond family, I and my family also belong to a land. We have a place called “home” in a particular neighborhood with a particular landscape and certain kinds of people with our own culture. It is where I am familiar to others and where I feel at home. I belong to a region where I work—a city or town. I also belong to a larger land called a nation. Finally, I belong to the human family. Of course, there are exceptions to this. People can be at home while at the same time, feel lost or isolated. People can also move from their homeland by choice, or be forced out by war, famine or other disaster.

But let’s return to family. The question, To whom do we belong? is a question about our core identity, our source of honor. Another term for honor is “social capital.” I like to ask: Where does our honor, our social capital, begin? From a social perspective, it begins with family.

In light of the vital importance of the bloodline family in our lives, let’s consider what Jesus has to say about family in Matthew 12:46–50.

While he was still speaking to the people, behold, his mother and his brothers stood outside, asking to speak to him. But he replied to the man who told him, “Who is my mother, and who are my brothers?” And stretching out his hand toward his disciples, he said, “Here are my mother and my brothers! For whoever does the will of my Father in heaven is my brother and sister and mother.”

Matthew 12:46–50 ESV

I have written about this Scripture passage before. In The Global Gospel, I describe an honor-shame dynamic called Name/Kinship/Blood. I refer to this very story about Jesus. I observe that Jesus is teaching that there are two dynamics relative to the family of God—a narrowing dynamic and an expanding dynamic.

Rather shockingly, Jesus is redefining family for the Jews, the people of God. Jerome Neyrey calls it a “new index of honor.”1 In other words, Jesus is teaching a new way of measuring honor. No longer is it satisfactory to think that being ethnically Jewish automatically means that one has the honor status of being part of God’s family. Jesus narrows the criteria for membership in God’s family considerably. Pointing to his disciples, Jesus says, “Here are my mother and my brothers! For whoever does the will of my Father in heaven is my brother and sister and mother.” Doing the will of God—obedience to the teachings of Jesus, e.g., the Sermon on the Mount (Matthew 5–7)—became the deciding criteria; this is the narrowing dynamic.

But Jesus expands the concept of God’s family as well. Being a member of God’s family and possessing the corresponding honor of being related to Jesus is now available to anyone and everyone; indeed, it is available to “whoever does the will of my Father in heaven.” This “new index of honor”—this new way of defining who was an “insider”—deeply challenged the status quo view of family.

Jesus’ teachings turned upside-down the traditional understanding of people of God, family, and father.2

Are the words of Jesus concerning family really that challenging to the status quo? Here’s what N.T. Wright says:

“In the peasant society, where family relations provide one’s basic identity, it was shocking in the extreme in the first century Jewish culture, for which the sense of familial and racial loyalty was a basic symbol of the prevailing worldview. This saying cannot but have been devastating. Jesus was proposing to treat his followers as surrogate family. This had a substantial positive result: Jesus intended his followers to inherit all the closeness and mutual obligations that belonged with family membership and a close knit family-based society. But this was not just extraordinarily challenging at a personal level. It was deeply subversive at a social, cultural, religious, and political level.”3

Yes, Jesus is teaching something here that is profoundly challenging: It is “deeply subversive at a social, cultural, religious, and political level.”

What does the family have to do with racism?

RACISM is “the belief that humans may be divided into separate and exclusive biological entities called ‘races’; that there is a causal link between inherited physical traits and traits of personality, intellect, morality, and other cultural and behavioral features; and that some races are innately superior to others.”4

When doing the will of God becomes the criteria for membership in God’s family, it subverts traditional ideas of superiority and inferiority, inclusion and exclusion. Therefore, being part of God’s family—doing the will of God—subverts racism. No longer is the Christian permitted an attitude of inferiority or superiority toward another follower of Christ (nor any other human being) because of skin color, nationality, race or ethnicity, education or wealth, or other measure of social status.

In Galatians 3:28–29, Paul contributes to Jesus’ teaching about family. “There is neither Jew nor Greek, there is neither slave nor free, there is no male and female, for you are all one in Christ Jesus. And if you are Christ’s, then you are Abraham’s offspring, heirs according to promise.”

Paul creates theology from the life and teachings of Jesus. Paul is describing a new kind of humanity—a new kind of family that transcends the boundaries of the bloodline family.

Paul has relativized the family—the most basic unit of social organization. In so doing, Paul also relativizes other social units and other markers of social status. This includes: skin color and race. Family name, wealth or poverty. Citizenship and nationality. Level of education. And any other source of ascribed honor or achieved honor. (See my previous post on how and why knowing Christ relativizes other forms of social status.)

It is noteworthy that in Gal 3:28–29, Paul uses the honorific ‘family language’ of Abraham. When Paul writes, “you are Abraham’s offspring”, he uses the Greek word, σπέρμα, or sperma. The ESV translates sperma as offspring; the NIV and KJV translates sperma as “seed.” Doesn’t this refer to the male “seed”—vital for creating a new life?

Paul is conveying a powerful truth about family. Being in God’s family, being in relationship to others doing the will of God (sisters and brothers)—regardless their race or other social marker—this is more vital (not less), more important (not less) than bloodline-family-relations. This family is more durable (not less). This family is eternal, in Christ the risen Lord and King.

A traditional proverb says, “Blood is thicker than water.” But according to Mat 12:46–50, Jesus is saying, Doing the will of God is thicker than blood. Here is the principle:

The ‘thickest’ unifying family dynamic available to the human race is doing the will of God together in relation to Christ.

This is another way that the Bible undermines racism.

To whom do we belong? If we do the will of God (Mat 12:46–50) in Christ (Gal 3:28–29), we belong to the family of God.

LEARN MORE: Much more could be said about this family-of-God-priority. There are difficult questions. For example, what about Christian leaders who mistreat their family because they are overcommitted to their ministry—isn’t this problematic? For additional perspectives on this, I highly recommend The Bible Project podcast, “Family of God E6 / Jesus and the Gentiles.” The entire podcast is excellent, but the discussion about Mat 12:46–50 begins at around 42 minutes.

FREE VIDEO CURRICULUM—Journey of Discovery in Honor, Shame, and the Gospel: Check out the 12-lesson video curriculum here. Made available through Mission ONE, the video class offers two free 60-page downloadable study guides available at the YouTube page.

FOOTNOTES:

1. Jerome Neyrey, Honor and Shame in the Gospel of Matthew (Louisville, KY: Westminster John Knox Press, 1998), 57.

2. These three paragraphs are largely taken from: Werner Mischke, The Global Gospel: Achieving Missional Impact in Our Multicultural World (Mission ONE, Scottsdale, AZ, 2015), 152.

3. N.T. Wright, Jesus and the Victory of God (Christian Origins and the Question of God, Volume 2), (Minneapolis: Fortress Press, 1996), 278. The author of this blog post first heard this quote from N.T. Wright in the podcast “Family of God E6 / Jesus and the Gentiles” from The Bible Project. https://bibleproject.com/podcast/series/family-of-god, accessed 18 January 2021.

4. Definition by Audrey Smedley in Encyclopedia Britannica, https://www.britannica.com/topic/racism, accessed 18 January 2021.