You do not have to be a professional cross-cultural worker or Bible scholar to read and understand the Bible in the “language of honor and shame”. Most anyone can do it if they familiarize themselves with a few key concepts. Below are four steps to help you unlock the honor/shame dynamics in Scripture so that the Bible can “come alive” for you in a fresh way. You can be confident thatthe insights you glean from reading the Bible this way will help you understand people from other societies whose pivotal cultural value is honor and shame.
Before following these steps, download the quick reference guide to reading the Bible in the language of honor and shame. Click here to download.Familiarize yourself with the dynamics of honor and shame which exist in Bible societies.
STEP 1—Recognize honor/shame dynamics. Observe the “universe” or spectrum words and dynamics of honor and shame in the Bible in the graphic at the top of this post. (This is also part of the quick reference guide.) As you read the Bible, circle those words in black. Pay special attention to these words … glory, honor, blessing, ashamed, cursed, name, kingdom, blood—and anything having to do with family or kinship.
STEP 2—Recognize all conflicts as honor competition. From sibling rivalries to deadly wars—remember it is fueled by “challenge and riposte” (the ubiquitous honor-shame “game”) and the “image of limited good” (win-win was conceptually impossible except as revealed by God; win-lose was the only way). Make a note in your Bible. (NOTE: See this blog post for an explanation of “challenge and riposte”. For an explanation of “image of limited good”, see this blog post.)
STEP 4—Observe words and themes about salvation—and how they connect to honor-status reversal. In the Old Testament and New there are many references to the words … saved, ransom, redeem, atone, propitiation,etc. Underline or circle these verses in red. Observe the relationship, if any, between salvation and honor-status reversal.
This free resource is a quick-guide to reading the Bible in the language of honor and shame. Developed by Werner Mischke, Director of Training Ministries, Mission ONE.
As part of the seminar I am leading tomorrow, I am making available this free resource. It’s an 8.5 x 11-inch document in black and white that can be easily reproduced and shared. This little resource is a reflection of what I have learned about the pivotal cultural value of honor and shame in the Bible. It also reflects what I do when I read the Bible to reveal the honor/shame dynamics present in the text.
The resource features:
Primary honor/shame dynamics in the Bible
How to read the Bible through the lens of honor and shame
Recognizing the broad spectrum of words related to honor and shame
Basic cross-cultural ministry skills related to honor and shame
Benefits:
Easily reproducible, print it out in black and white
Graphically rich, easy to read
Easy to share—cut it in half and give one to a friend, or send it as an email attachment
Convenient size, fits in your average-size Bible for quick reference
Honor-status reversal is a major motif in the Bible
In my prior post about honor-status reversal, I stated that, as followers of Christ and members of his body, the church, Scripture teaches that we are called to identify with our Lord to such an extent that our relationship with him leads to a magnificent increase in our own collective honor status. Using Scripture, I hope to make the case in this post that this increase in honor status for believers is real, and that it is embedded exclusively and totally in relation to Jesus Christ. My approach is to list several verses followed by some comments.
However, first of all, shown below is a graphic based on a diagram from the ESV Study Bible which illustrates the honor-status reversal of Jesus Christ based on Philippians 2:9–11. Observe this truth again—that after Christ’s public humiliation through the crucifixion, he was rewarded by supreme, magnificent, comprehensive, highly exalted honor.
Therefore God has highly exalted him and bestowed on him the name that is above every name, so that at the name of Jesus every knee should bow, in heaven and on earth and under the earth, and every tongue confess that Jesus Christ is Lord, to the glory of God the Father. (Philippians 2:9-11 ESV)
The honor-status reversal of Jesus Christ as diagrammed by the ESV Study Bible
So this honor-status reversal is clearly represented here in the life, drama and Person of Christ. Can we also apply this dynamic of honor-status reversal to the community of believers who call Jesus Christ their Lord and Savior? Or is it reserved exclusively for Christ? Consider the verses below.
Do you not know that all of us who have been baptized into Christ Jesus were baptized into his death? We were buried therefore with him by baptism into death, in order that, just as Christ was raised from the dead by the glory of the Father, we too might walk in newness of life. For if we have been united with him in a death like his, we shall certainly be united with him in a resurrection like his. (Romans 6:3–5 ESV)
Normally, we do not associate the truth of being “baptized into Christ Jesus” and “baptized into his death” as identification with his humiliating shame. It’s ugly and assaults our sense of pride. We like to think that Jesus died for my sins in my place, but being “baptized into his death” is so harsh and hard for us to grasp.
Some comments:
Could it be that in order for us to experience the sense of being “united with him in a resurrection like his” (v. 5)—which includes the honor and exaltation of his resurrection—we must first identify with Christ in the shame of his death?
It is clear that our identification with Christ in his resurrection is not solely for our eternal life after we die. Otherwise, Paul’s emphasis that “we too might walk in newness of life” would not make sense, as this clearly represents living life on earth after salvation and prior to death. Could it be that “walking in newness of life” refers to a new lifestyle which both contains and reflects the glory and honor of Jesus Christ?
Is this identification with Christ primarily experienced individually—or corporately? Could it be that the emphasis in this passage—as are most of Paul’s writings—is corporate, that his epistles are intended primarily for believers in community? Could it be that the individualistic bias we have in the West keeps us from apprehending this reality?
Other passages in Romans that illustrate the honor-status reversal for believers in Christ:
Romans 6:6–14 actually elaborates even further on the honor-status reversal that believers experience in Christ.
Romans 8:34–38 expresses the dynamic of believers being on the low, shameful end of the spectrum, “being killed … regarded as sheep for the slaughter”, whereas on the high, honorable end of the spectrum, being “more than conquerors through him who loved us.” Think of the believers at Rome, the church as an oft-shamed minority group, who breathed the air of the honor of the Roman Empire and it’s “glorious” conquerors. What did it mean to know that, in Christ, they were “more than conquerors”? This again is an example of honor-status reversal for the believer.
These other passages are also examples of honor-status reversal for believers, with that honor and glory embedded exclusively and totally in Christ:
1 Corinthians 1:26–31
1 Corinthians 15:42–49
2 Corinthians 5:16–21, 2 Corinthians 13:4
Galatians 2:20–21, Galatians 4:5–7, 26–31
Ephesians 2:1–7 gives us a dramatic picture of honor-status reversal from being “dead in trespasses and sins” to having been “raised…up with him and seated…with him in the heavenly places in Christ Jesus”. This is followed is followed by the classic verse about grace: Ephesians 2:8-9. Then Ephesians 2:11–22 offers another example of honor-status reversal—but this time, it is with regard to the Old Testament story of God’s people: “So then you are no longer strangers and aliens, but you are fellow citizens with the saints and members of the household of God” (2:19). What is so striking to me is that the famous verse about salvation by grace is wrapped inside of a text which has two powerful examples of honor-status reversal.
Ephesians 4:8–10
Philippians 2:5–11, Philippians 3:8–10, 20–21
Colossians 1:13–14, 21–22, Colossians 2:12–15
The honor-status reversal which Christ himself experienced was not just for his glorification, but also for the community of believers who would follow him as Lord. Honor-status reversal is also for believers—in Christ!
In what is known as the High Priestly Prayer of Christ in John 17, Jesus prayed to the Father:
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).
Why is it so radically challenging to our Christian sensibilities, that Jesus prayed to the Father, “The glory that you have given me I have given to them”? Normally we think that glory belongs exclusively to God. But this is not supported by Scripture. Could it be that when we, as believers in community, embrace our honor-status reversal in Christ, we will more easily apprehend that Jesus actually has shared with us—his glory and honor.
What does this mean for people struggling with shame? What does this mean for people whose overwhelming concern is their honor status? What does this mean for Christ’s gospel being extended to the billions of people and thousands of people groups whose pivotal cultural value of honor and shame?
Can the values of honor and shame—both in Scripture and among Majority World peoples—unlock the blessing of Jesus Christ in befriending and serving international students, refugees or others who are among us from other cultures? Come explore with us!
This adult-learning training event will be highly interactive. Together we will explore:
Features of the pivotal cultural value of honor and shame found both in Scripture and many Majority World societies
How to be sensitive to honor/shame dynamics in cross-cultural relationships
Why guilt is more likely to lead to healing behavior, whereas shame is more likely to lead to hurtful behavior
Why it is vital to see in Scripture that Christ’s work on the cross is the cure for both guilt and shame
A simple way to present the gospel of Christ in “the language of honor and shame”
Reading the Bible through the lens of honor and shame
Honor-status reversal is a major motif in the Bible
According to the dictionary on my computer, a motif is “a distinctive feature or dominant idea in an artistic or literary composition.” I contend in this post that “honor-status reversal” is a major motif in Scripture.
One classic example in Scripture of honor-status reversal is found in the Apostle Paul’s description of our Lord Jesus Christ in Philippians 2:
“Have this mind among yourselves, which is yours in Christ Jesus, who, though he was in the form of God, did not count equality with God a thing to be grasped, but emptied himself, by taking the form of a servant, being born in the likeness of men. And being found in human form, he humbled himself by becoming obedient to the point of death, even death on a cross. Therefore God has highly exalted him and bestowed on him the name that is above every name, so that at the name of Jesus every knee should bow, in heaven and on earth and under the earth, and every tongue confess that Jesus Christ is Lord, to the glory of God the Father.” (Philippians 2:5–11 ESV)
Jesus Christ was with the Father in the honor and glory of heaven in eternity past. His honor status was infinitely high. Christ was in His “pre-incarnate glory.”
But Jesus willingly allowed for his honor status to be reversed. He “emptied himself” … descending through the Incarnation … born fully human to the virgin Mary … “taking the form of a servant”.
He humbled himself further by dying, “even death on a cross”—the most shameful and ignominious destiny a man could endure. This was his humiliation.
But his destiny on earth was not the end of the story. The pre-incarnate glory and honor he once had in heaven, then willingly lost, was to be regained and then magnified as he rose from the dead and sat down at the right hand of the Father. Again, this is an example of honor-status reversal—also known as Christ’s exaltation.
It bears repeating:
Therefore God has highly exalted him and bestowed on him the name that is above every name, so that at the name of Jesus every knee should bow, in heaven and on earth and under the earth, and every tongue confess that Jesus Christ is Lord, to the glory of God the Father. (Philippians 2:9–11 ESV)
The significance of these verses cannot be overstated. As Christians, we believe that the incarnation of Jesus Christ is the crux of human history. That it constitutes the most dramatic account of honor-status reversal has wonderful implications for cross-cultural Christian ministry.
Here’s another example of honor-status reversal from the words of Jesus:
“Whoever receives this child in my name receives me, and whoever receives me receives him who sent me. For he who is least among you all is the one who is great.”(Luke 9:48 ESV)
Karl Reich, author of Figuring Jesus: The Power of Rhetorical Figures of Speech in the Gospel of Luke, explains honor-status reversal this way:
The very words “least” and “greatest” would automatically call up the thought of the Greco-Roman honor-shame system which was ultimately concerned with greatness. Malina and Rohr argue that this verse cuts at the very heart of of the honor-shame system. They write, “A squabble over honor status would be typical within any ancient Mediterranean grouping … Jesus’ reversal of the expected order challenges the usual assumptions about what is honorable in a very fundamental way.”
Referring to this verse, “And behold, some are last who will be first, and some are first who will be last” (Luke 13:30 ESV), the author continues:
… The pithy comment stays with the audience because of its compact and forceful nature and its enigmatic message. The transformation of polar opposites into their antithesis is unthinkable. The saying of the Lukan Jesus undermines the honor-shame system by proclaiming a reversal of roles.”
The dynamic of honor-status reversal occurs in Paul’s description of the incarnation in his letter to the Philippians. We have seen it briefly in the teachings of Jesus in Luke’s Gospel. But it must be noted that honor-status reversal is present throughout Scripture. Otherwise it cannot be considered a motif. Consider:
Adam and Even were “sent out from the Garden of Eden”—they left the glory and honor of perfect fellowship with God and were shamed by their rebellion to live apart from the honorable presence with God. The honor of their fellowship with God was reversed to a permanent condition of guilt, fear and shame.
The story of Abraham is a story of a wealthy man who is called by God to leave the very source of honor—his father, his kinship, his homeland: “…Go from your country and your kindred and your father’s house to the land that I will show you” (Gen 12:1). But consider the immense honor he is promised by God: “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 12:2-3 ESV). It is an honor-status reversal which is foundational to the revelation of Scripture—and the global purpose of God. See more on this at my blog post here.
The story of Josephtakes up a large portion of Scripture—Genesis 37–50—fully 14 chapters. Joseph was the favorite, most honored son of Jacob, and was sold into slavery, from which he rose to become the prime minister of Egypt. It’s a classic story of honor-status reversal.
The story of Mosesin Exodus is also an account of honor-status reversal. A baby born into the oppressed minority society of the Hebrews is found by Pharaoh’s daughter—and then raised to eventually lead the Hebrews out of Egypt to the Promised Land.
The stories of Saul and Davidremind us that, on the one hand, a man of human-derived honor, stature and might like King Saul can be judged by God and lose his honor status—while on the other hand, God takes a lowly shepherd boy who had faith in the living God and raises him to become a mighty king whose honor in the eyes of the people greatly exceeded that of the prior king.
The story of Esther is another classic. A beautiful woman (Esther) from the minority culture of the Jews ends up rising in honor as she is chosen to be the wife of the king of Persia. When a plot to kill the Jews is hatched by the evil Haman, Esther’s uncle Mordecai asks Esther to courageously intervene with the king on behalf of her people, the Jews . The ESV Study Bible says, “The reader is clearly meant to laugh at the way [Haman’s] vanity traps him into having to publicly honor the very man he intended to kill (6:6–11), and his death on the gallows he had prepared for Mordecai (7:8–10) is a classic case of a villain falling into his own pit.” We see here again—multiple examples of honor-status reversal!
The Beatitudesbegin with “Blessed are the poor in spirit, for theirs in the kingdom of heaven” (Matthew 5:3 ESV). It worth rereading these verses. In every verse in this most beautiful series, Jesus is teaching that in his kingdom, there is a new way of living. This new way of living is not a dismissal of the need for honor—or a total rejection of the dynamics of honor and shame which permeated Greco-Roman culture. It is, rather, a proclamation that a new honor, a higher and permanent honor is now available to all as they live in God’s kingdom in loving submission to the most honorable King of Kings.
The parable of the Prodigal Son (Luke 15:11–32) is considered by many as the most famous story ever told by the master story teller, Jesus. The younger of two sons has turned away from his family and his father. He ends up in the most degrading and shameful condition conceivable. He comes to his senses, decides to return home to his father. Rather than being rejected and scorned, the father greets him with kisses and weeping. He gives the lost son his prized robe. He provides sandals for his feet and gives him a ring for his finger, signifying the honor and authority of the family. Then the father calls for a huge village celebration to welcome home the lost son. (See more about this story at The Father’s Love Gospel Booklet.) Is there a more powerful example of honor-status reversal in Scripture?
In Revelation, the judgement of God constitues an honor-status reversal for the great and mighty city of Babylon. “And he called out with a mighty voice, ‘Fallen, fallen is Babylon the great! She has become a dwelling place for demons, a haunt for every unclean spirit, a haunt for every unclean bird, a haunt for every unclean and detestable beast” (Revelation 18:2). Numerous other examples of honor-status reversal also appear in Revelation. The Lamb that was slain is revealed as the conquering Lion of Judah (5:5–6) … the saints who were martyred are honorably clothed in white (6:11) … the once glorious, evil serpent, the devil, in finally conquered (20:1–10) … even the once-inglorious unredeemed peoples of the earth—represented by their kings—bring their glory into the new city (21:22–26). Again and again, we see honor-status reversal.
Have I made the case that honor-status reversal is a motif in the Bible? Even though I have not mentioned the many examples of honor-status reversal in the Psalms, the Gospels and the various New Testament epistles, I hope you agree that it is plain from the examples noted above.
What is perhaps less plain and more difficult for many Christians to embrace, is that honor-status reversal is for believers, too. As followers of Christ and members of his body, the church, Scripture teaches that we are called to identify with our Lord to such an extent that our relationship with him leads to a magnificent increase in our own honor status.
This has a few key application points which I’ll be exploring in future posts:
When believers understand and experience an increase to their honor status through Christ, it enables them to resist the shaming techniques of people who are trying to coerce them to leave the faith.
The increase in honor status for believers exists both in community (the church)—and in one’s individual relationship with Christ.
The increase in honor status for believers is a strong catalyst for setting people free from the struggles of sin and shame.
Understanding the dynamics of honor and shame and honor-status reversal can be a key for more effective cross-cultural ministry.
“Nurbanu recognised her husband a moment before he threw acid in her face. The 36-year-old from Shatkhira in south west Bangladesh had divorced her violent and unfaithful partner eight days before the attack, after 18 years together.” From The Huffington Post: http://tiny.cc/hwq4ow
Honor violence is a form of violence against women committed with the motive of protecting or regaining the honor of the perpetrator, family, or community. Victims of honor violence are targeted because their actual or perceived behavior is deemed to be shameful or to violate cultural or religious norms. Conduct such as resisting an arranged marriage, seeking a divorce, adopting a Western lifestyle and wearing Western clothing, and having friends of the opposite sex have resulted in honor violence.
Honor violence involves systematic control of the victim that escalates over a period of time and may begin at a young age. Honor violence can be perpetrated by one individual or can be a group campaign of harassment and violence committed by an entire family or community. It can take many forms, including verbal/emotional abuse, threats, stalking, harassment, false imprisonment, physical violence, sexual abuse, and homicide.
How is honor violence different from domestic violence?
Although honor violence involves violence by one family member against another, it has characteristics that make it unique and warrant a different approach by social service providers and law enforcement. For example, a perpetrator of honor violence believes that his conduct is justified because of the victim’s actions. Because this perception is supported by deeply ingrained cultural mores, he is generally not alone in this belief and often has the support of his family and community, either in planning and committing the violence or fleeing from law enforcement afterwards. Additionally, a victim of honor violence is likely to be shunned by her family and community because she is believed to have caused the violence through her own behavior. For a victim of honor violence to leave the abusive situation, she must not only part from her abuser, but often must be ready to leave her entire nuclear and extended family, and perhaps even her cultural community. She will face immense pressure to change the offending behavior so as to bring peace to the family and restore the family’s honor and will be made to believe that she deserves the abuse she is suffering.
Does this happen in the United States?
Yes. There are numerous recent examples of honor violence and honor killings in the U.S., a few of which are described below.
Aiya Altameemi
In Arizona in February 2012, 19-year-old Aiya Altameemi was physically assaulted by her mother, father, and younger sister because she was seen talking to a boy. Her father put a knife to her throat and threatened to kill her, while her mother and sister tied her to a bed, taped her mouth shut, and beat her. This incident followed a previous incident in November 2011 when Aiya’s mother burned her on the face with a hot spoon because she refused to consent to an arranged marriage with a man twice her age. During an interview with police, Aiya’s parents stated that they had abused their daughter because her behavior violated “Iraqi culture.” Aiya’s mother, father, and sister are all facing charges related to these incidents.
Sarah and Amina Said
In Texas in January 2008, Yaser Said shot and killed his teenage daughters, Sarah and Amina, because he was enraged by their Western lifestyle, particularly that they each had boyfriends. During a vigil held for the girls after their deaths, their brother took the microphone and suggested that his sisters were responsible for what had happened to them, saying “They pulled the trigger, not my dad.” Said fled after the murders and has not yet been apprehended.
Noor Almaleki
In Arizona in October 2009, Faleh Almaleki murdered his 20-year-old daughter, Noor, by running her down with his vehicle because he believed that she had shamed the family by becoming too Western and refusing to marry a man he had selected for her in Iraq. In February 2011, Almaleki was convicted of murder and sentenced to 34 ½ years in prison.
Fauzia A. Mohammad
In May 2008, Waheed Allah Mohammad stabbed his 19-year-old sister, Fauzia, outside of their home in Henrietta, New York. The stabbing occurred during a heated argument between Fauzia and a number of family members over Fauzia’s plan to move to New York City with a friend. Mohammad told investigators that he had stabbed his sister because she had disgraced their family by going to clubs and wearing immodest clothing and was a “bad Muslim girl.” Mohammad pleaded guilty to attempted murder and assault and was sentenced to 10 years in prison.
Become aware of honor-based violence, and how to respond to it, by browsing the website for The AHA Foundation.
After more nearly ten months of development, The Father’s Love Booklet is now available. You can order copies of this 20-page booklet at thefatherslovebooklet.org.
The Father’s Love Booklet is lovingly designed for believers to share the Gospel of Jesus Christ with people for whom honor and shame is vitally important. Prices are:
An article by Jackson Wu about honor and shame in the Chinese church appeared in the October 2011 issue of Global Missiology. (Permission granted for use of image above.)
To what extent does Chinese culture emphasize the value of honor and shame? How does honor and shame affect the beliefs and practices of the church in China? When Westerners visit or serve there, what should they be aware of—concerning themselves and Chinese cultural values?
Here’s an article with many insights and suggestions. “Authority in a Collectivistic Church: Identifying Critical Concerns for a Chinese Ecclesiology” by Jackson Wu (pseudonym), appeared in the October 2011 issue of Global Missiology. The author has graciously given me permission to promote his article on my blog and include it on my Resources page. Don’t be put off by the title. It’s a readable paper about honor-shame dynamics in the Chinese church—born of much research and ministry experience living among the Chinese.
Wu’s article provides an overview of how honor and shame is woven into the beliefs and practices of the church in China. “In particular,” Wu summarizes, “we see that collectivism and an honor-oriented value system are fundamental to Chinese identity. Our examination of Scripture highlights key areas of overlap between a [Chinese] community and biblical conceptions of the Church.”
Wu’s applications include …
“Chinese church leaders can become more conscious of their decisions in light of western influences and their own cultural assumptions.”
“Missionaries can assess their strategies and better serve Chinese churches.”
“The reflections offer a richer reading of the biblical text.”
This pocket-size booklet tells the Good News of Jesus Christ through what is commonly known as “The Story of the Prodigal Son.” To see the booklet page by page, simply scroll down.
The artwork (by Robert Flores) is now done! He did a great job. I am excited about the potential for this to bless many peoples. Our team at Mission ONE is hoping it will be translated into many languages—and help thousands of people around the world find hope, salvation, and honor in following Jesus Christ.
Developed in a team approach—incorporates ideas from people from America, the Middle East, and Central Asia
Contains The Story of The Prodigal Son—Luke 15:11–32
20 pages, fits into a shirt pocket
Uses the Easy-To-Read Version of the Bible (ERV) so that people—for whom English is not their first language—can more easily understand the message (immigrants, international students, refugees)
Will also be available in a digital version for iPad and smart-phones
Designed for interaction and easy conversation
Explains the Gospel of Jesus in the language of honor and shame
Lovingly designed for people from societies whose pivotal cultural value is honor and shame—to understand the basic message of Jesus Christ
Will be made available for translation into various languages, beginning with Arabic and Spanish
While there are certainly similarities between shame and guilt, the differences are enormous. There are big implications for how we bless the peoples of our sin-sick world.
SHAME: Self “split” into observing and observed “selves”
GUILT: Unified self intact
Impact on “self”
SHAME: Self impaired by global devaluation
GUILT: Self unimpaired by global devaluation
Concern vis-à-vis the “other”
SHAME: Concern for others’ evaluation of self
GUILT: Concern with one’s effect on others
Counterfactual processes
SHAME: Mentally undoing some aspect of self
GUILT: Mentally undoing some aspect of behavior
Motivational features
SHAME: Desire to hide, escape, or strike back
GUILT: Desire to confess, apologize, or repair
Here is a beginning reflection on the implications for Christian ministry:
Shame tells us: “I did that horrible thing” , whereas guilt tells us: “I did that horrible thing.”
Simply stated, shame is about who I am; guilt is about what I’ve done. It follows, as stated above, that shame is generally more painful than guilt.
Could it be that the cure for guilt is not nearly as urgent and transformative as the cure for shame? Could it be, that when we teach God’s Word with a focus on guilt—while ignoring the pathology of shame common to all of humanity, that we are, by default, withholding that which most deeply heals the human soul?
The data presented by Tangney and Dearing indicate that shame has far more pathological (negative and sick) effects on people than does guilt. Their research found that shame motivates people to “hide, escape, or strike back”. In striking contrast, guilt motivates people to “confess, apologize, or repair.”
Simply stated, shame is more likely to lead to hurtful behavior, whereas guilt is more likely to lead to healing behavior.
Could it be that when we present the gospel of Jesus Christ solely as the cure for our guilt—and ignore the biblically-based truths and principles which address the problem of our shame—we are not just truncating the gospel, we are withholding the most crucial truths necessary for the transformation of the people of God?
Many mission and culture leaders recognize that Majority-World peoples have as their pivotal cultural value—honor and shame. Could it be that when Christians present the gospel of Christ to Majority-World peoples in a way that only addresses humanity’s guilt before God, that resistance to the message of Christ’s Gospel is actually appropriate?
“Appropriate resistance to the Gospel”? I know that sounds weird. But consider what it would be to have as your constant, every-day drama—the avoidance of, or cure for shame, along with the pursuit of honor. This is your very life and identity. Your life is moving in a deep, powerful river whose current is honor and shame.
Would not people living and moving in this river of honor and shame inherently know some things? Wouldn’t they instinctively get it—that the supposed Good News which only solves the problem of guilt—is not really deep enough, powerful enough, good enough—to rescue them from the deepest danger of their heart—that being the anxiety of shame?
Contrast this with the Good News which also solves the problem of shame! Imagine if the Atonement of Jesus Christ was not only presented as the solution to the problem of guilt, but also as—the covering of our shame and the restoration of our honor before God. See Luke 15:11–32. Wouldn’t this be more attractive? Wouldn’t this more likely be a treasure worth dying for?
Presenting the gospel of Christ in such a way that the message includes both the removal of our guilt and the covering of our shame is especially wise—when sharing with people whose pivotal cultural value is honor and shame.
“The kingdom of heaven is like treasure hidden in a field, which a man found and covered up. Then in his joy he goes and sells all that he has and buys that field. “Again, the kingdom of heaven is like a merchant in search of fine pearls, who, on finding one pearl of great value, went and sold all that he had and bought it.
(Matthew 13:44-46 ESV)
STEP 3—Identify examples of honor-status reversal. Underline or circle these verses with a yellow colored pencil. This can range from individual verses to long stories. See this post for an explanation of honor-status reversal.
