The following nine assumptions sum up a complex problem that must be addressed:
Mission and culture experts recognize that the majority of the world’s unevangelized peoples are from societies for whom the pivotal cultural value is “honor and shame”. This may be distinguished from the primary cultural value of the West, which is “justice/guilt” or “innocence/guilt”.
Many of the unreached peoples are also highly resistant to the Gospel. Christianity is perceived by many as a Western religion—an American-style religion—opposed to their own cultural values.
Because of megatrends such as globalization and the migration of peoples, most North American cities have growing communities of Latin American, Middle Eastern, East Asian, South Asian, and African peoples for whom a primary cultural value is honor and shame. Our cities now include individuals and families who have settled into communities here in North America; many are from among unreached, unevangelized and even unengaged people groups
In our cities there is a clash of cultures between the “new residents”—peoples who are largely from the East/South—and the “old residents”—peoples who are more Western in their orientation. This clash of cultures is, in part, the result of deep misunderstanding between immigrant peoples who hold primarily to an honor/shame value system versus a justice/guilt value system.
The increasing diversity of North American cities represents a huge opportunity for Christians to share the glorious gospel of Jesus Christ with their neighbors.
Despite the amazing opportunities to share Christ and the blessing of the Gospel—with new neighbors from distant lands—the vast majority of evangelical churches and their members are afraid, untrained and unprepared to share the Gospel of Christ with people from other cultures.
God’s Word, the Holy Bible, is a book which arose out of Eastern societies. It is God’s truth for salvation; it is God’s truth for every aspect of faith and practice for God’s people, the Church. And because the Bible was written by people with the particular culture values of the Ancient Middle East, the Bible also has as its pivotal cultural value—honor and shame.
There is a standard way for Christians to present the Gospel message; it is to focus on the salvation work of Christ as an answer to the problem of guilt—not the problem of shame. This standard way is a truncated way—it is true, but it is not the whole truth. The Bible, being a book which arose out of an ancient Middle-Eastern context, has much more to say about the problem of shame than what the vast majority of Christians realize. While the Bible certainly does address humanity’s problem of guilt before Almighty God, the Bible also addresses the problem of humanity’s shame before Almighty God.
There is a vacuum of resources for Christians to learn a simple way of sharing the Gospel of Christ with people from honor/shame cultures. We are aware of no currently-available Gospel tracts, no books, no resources to make it easy for ordinary believers to share the gospel of Christ in this way.
We intend to address this problem—through the soon-to-be-released Gospel booklet, “The Father’s Love.”
defines the behaviors of machismo, marianismo, and humilde in the Latin American context of Honduras,
describes in compassionate detail how these entrenched behaviors and attitudes in a very poor community are an endless cycle of sin and shame, and
explores the ways that the Atonement of Jesus Christ—his work on the Cross—beautifully brings healing from sin and shame to followers of Jesus Christ.
I am grateful that Dr. Baker has given me permission to put this on my blog and include it in my list of resources. This 18-page essay touched my heart—it’s really worth the time. You’ll discover how the saving work of Christ on the cross not only saves people from the guilt of their sin; the cross of Christ can also transform the values and behaviors of people ingrained in a cycle of poverty and shame—into more authentic loving, forgiving, gracious, confident—indeed, honorable—human beings made in the image of God.
I love Dr. Baker’s article because it teaches that when people find both their salvation—and honor—in Jesus Christ, it truly sets them free. I commend this article to you. Click here to read.
Note: Since this was first posted, a fuller list of resources is available on the HONOR-SHAME RESOURCES page for this blog. Click here.
This digital slide presentation is now available for viewing and free downloads. The corresponding video of the full presentation is available here. Presented at the 2012 COSIM conference, this teaching:
Examines the key dynamics of honor and shame from a social-science perspective— with examples from Scripture.
Explores honor and shame as the pivotal cultural value of the Bible, and of most of the Majority World / unreached peoples.
Examines applications to cross-cultural ministries and partnerships through understanding the dynamics of honor and shame.
You can use this slide presentation to:
Learn about the pivotal cultural value of honor and shame—both in the Bible and in many Majority World cultures.
Present the material yourself to your own friends and colleagues engaged in cross-cultural relationship-building.
Begin a conversation to explore the implications of honor and shame in your own cross-cultural relationships and partnerships.
Other resources on honor and shame:
Free 30-page article:Honor & Shame in Cross-Cultural Relationships:Understanding Five Basic Culture Scales Through the Cultural Lens of Honor and Shame—with Application to Cross-Cultural Relationships and Partnerships
Four 10-minute lessons on honor and shame. Click here to learn more.Here are four short lessons—10 to 15 minutes each—to introduce to you some of the
principles of the pivotal cultural value of honor and shame in the Bible—and how it relates to building relationships—with God and across cultures.
Skit about honor and shame in refugee ministry. Give this to your friends who are dramatically inclined. And let them introduce the subject of honor and shame in building cross-cultural relationships—especially with refugees. Two skits compare relational skills. Funny and warm. Click here to download.
Gospel tract: Present the life-transforming message of Jesus Christ in the language of honor and shame—through the story of The Prodigal Son. Here is a gospel tract in development which may radically change how you share the gospel. Check it out here.
Download this free 4-page Bible study about honor and shame. Each lesson should take just 10 minutes. Click here to download.
The lesson objectives are:
Understand the two sources of honor and be able to identify them as they occur in the Bible.
Observe that wherever there is a conflict in the Bible, the ultimate issue is not winning and losing—but who gains honor and who is shamed.
Examine the sevenfold bestowal of blessing upon Abraham as a prototype for the person who follows God.
Examine the restorative love of a father as he runs to protect his son from shame, and then restores his honor in a great celebration.
This is being developed as part of a seminar I am doing later this month at a church in Tuscon to help Christians develop new skills for building relationships with people for whom honor and shame is a primary cultural value.
The little four-pager introduces the subject of honor and shame to participants, the intention being that they’ll invest 10 minutes a day the four days before the seminar. In this way, the material about honor and shame will not be brand new to them the day of the seminar—and everyone will enjoy the learning experience a little more.
Here is a project I have been working on for the past six months … designing, listening, writing, modifying, seeking more advice, rewriting, redesigning … you get the picture. What a learning journey! (Be sure to scroll down—it’s all there!)
Please Note: This post was updated on July 30, 2012 to reflect modifications made to the gospel tract/booklet. The primary change was in the title. The initial title was “Two Lost Sons”; this has been changed to “The Father’s Love”, as this is the main point of the story. Other changes have also been made to reflect this emphasis on the love of the Father. –wm
It’s a pocket-size booklet that tells the Good News of Jesus Christ through what is commonly known as “The Story of the Prodigal Son.” (Did you know that this story has been often called “the Gospel inside of the Gospel”?)
This is currently being circulated for final comments and suggestions. I want to know what you think, too.
It’s been beautiful to be part of a team of followers of Jesus from around the world working together on this project. We’re still awaiting final versions of three illustrations. I am excited about the potential for this to bless many people. I am hoping it will be translated into many languages.
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
Will also be available in PDF for iPad and Smartphones
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.
#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.
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:
“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).
“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.
“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.
“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.”
“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.
“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.
“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, asthe 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.
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.
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.
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)
“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:
Shows how the story of the Prodigal Son uses honor and shame concepts to introduce the message of salvation through Christ,
Examines the key dynamics of honor and shame from a social-science perspective— with examples from Scripture,
Explores honor and shame as the pivotal cultural value of the Bible, and of most of the Majority World / unreached peoples, and
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.