Category Archives: The Global Gospel

The Global Gospel will be available soon!

December 18, 2014Honor and shame, The Global GospelWerner Mischke

I am pleased to announce that my forthcoming book will be available soon: THE GLOBAL GOSPEL: Achieving Missional Impact in Our Multicultural World. The book is scheduled to ship on Friday, December 19th from the printer—Quad Graphics in Fairfield, Pennsylvania.

We at Mission ONE are enthused and excited! I am so grateful that this long journey of writing and designing this 352-page book—with more than 450 citations and more than 85 diagrams and charts—is finally coming to fruition.

Check out the many endorsements of the book at globalgospelbook.org.

You’ll be led on a journey beyond a legal framework of the gospel—to one that is “legal plus regal.” How you communicate the gospel and live out the gospel—locally and globally—may well be transformed.

The Global Gospel is a call for theological dialog and missional creativity rooted in the ancient paths of Scripture and the relational honor of our King. You and your team will be challenged to reconfigure what you do and expand what you believe is possible in our Lord’s Great Commission.

The Global Gospel describes how the honor/shame dynamics common to the Bible and many Majority World societies can be used to contextualize the gospel of Christ so it will be more widely understood and received.

Cost and availability

The first-edition hardcover copy will retail for $24.99. But it is still available for the pre-order price of $14.99 with free shipping to U.S. addresses. To learn more, visit GlobalGospelBook.org/store.

By God’s grace, the book will also be available at Amazon.com—no later than January 1, 2015. Check out the Kindle version here. Check out the hardcover edition here.

Momentum is building

Partly as the result of The Global Gospel, there has been a surge of interest related to the topic of honor/shame in the Bible and what it means for cross-cultural ministry. We have sold more than 1500 copies of The Global Gospel through pre-order sales. We are so grateful to Robby Butler of The Mission Network for his expertise promoting the book effectively in the missions community. Plus:

Last July I wrote a paper about honor/shame for a conference I attended which had the theme of honor/shame—sponsored by the International Orality Network.
The Global Gospel guides the theme (honor/shame) for the next issue of Mission Frontiers (Jan/Feb 2015).
Missio Nexus has scheduled me for four webinars in February based on The Global Gospel.
An article I have written about “levels of awareness of honor/shame dynamics in cross-cultural ministry”—based on material in The Global Gospel—will be featured in the April 2015 issue of Evangelical Missions Quarterly.
My article about honor-status reversal as a motif of Scripture (also based on material in The Global Gospel) will be the anchor article in the next issue of Orality Journal.

Praise the Lord

All of this momentum for The Global Gospel along with the support of many colleagues in the missions community causes me to rejoice and give praise to our great God and Savior.

I am reminded of Paul’s great confession in Romans 1:16—“For I am not ashamed of the gospel, for it is the power of God for salvation to everyone who believes, to the Jew first and also to the Greek.”

**Check out the many endorsements for, and the free excerpts from, The Global Gospel at globalgospelbook.org.**

These two graphics describe my forthcoming book “The Global Gospel”

July 27, 2014Honor and shame, The Global GospelWerner Mischke

honor shame circle — The honor/shame wheel—nine dynamics of honor and shame in the Bible, plus one honor/shame motif at the axis of the wheel. It’s all thoroughly explained in the forthcoming book, THE GLOBAL GOSPEL: Achieving Missional Impact in Our Multicultural World, by Werner Mischke.

The manuscript for The Global Gospel is currently at the editing/design/proofing company in Wheaton, IL—a company called Livingstone Corp. Lord-willing, the book will be released this Fall, hopefully October. If you would like to see the manuscript before the book is released please write to me: werner@mission1.org

Blood and honor

July 23, 2014Bible commentary, Gospel of Jesus, Honor and shame, The Global GospelWerner Mischke

The media is currently focused on two huge news stories of great violence and bloodshed. The first is the gruesome war in Gaza between Israel and the Palestinians. The second story involves Ukraine, Russia, and the downing of the Malaysia Flight 17, causing the death of 298 civilians. I have watched my share of news reports—and can’t help but think of the role of blood and honor in both stories.

Blood and honor in the news? Well, journalists do not actually use the words blood and honor to talk about the events. But I believe blood and honor is just below the surface. To explain what I mean, we will explore what the Bible says about blood and honor. In this post, we will examine:

how blood and honor are essentially about family honor,
that blood can be both the result and cause of honor-based violence, and
how the blood and honor of Jesus Christ is a completely different kind of catalyst—offering the possibility of peace instead of violence.

“Blood and honor” is essentially about family or kinship

In my forthcoming book, The Global Gospel, one of the things I do is explain nine different honor/shame dynamics in the societies of the ancient biblical world. One of these dynamics is referred to as “name/kinship/blood.” Basically, this refers to family honor.

Think of Medieval England and the profound importance of a family’s “coat of arms.” What’s that about? It’s about the honor of one’s distinctive family name.
Think of the saying, “Blood is thicker than water.” What’s that about? It’s the idea that relationships through family blood exceed all others in importance.
What about protecting your family reputation and name. What’s that about? Family honor, of course.
Add the word kinship to the mix and you have family honor spread across a large extended bloodline or clan of people—almost like an ethnic group. This is where family overlaps with God’s great promise to Abraham—that through his descendents, “all the families [that is, kinship groups] of the earth shall be blessed” (Gen 12:3).

Now many aspects of family honor are good, reflecting the way God made us to care for one another in our families.

However, because of devastating effects of sin on the human race, other aspects of family honor—or the dynamic of “name/kinship/blood” can result in great evil. You will see below that honor-based violence is often related to blood. You’ll see that blood is often both the result and the cause of honor competition and honor-based violence.

Blood as the RESULT of honor competition

The Bible’s first reference to blood is in Genesis when Cain killed his brother Abel. Cain felt jealous over the fact that “the Lord had regard for Abel and his offering, but for Cain and his offering he had no regard” (Gen 4:4–5). In jealousy and revenge—what I call “honor competition”—Cain killed Abel. The murder of Cain is symbolized by blood.

And the Lord said, “What have you done? The voice of your brother’s blood is crying to me from the ground. And now you are cursed from the ground, which has opened its mouth to receive your brother’s blood from your hand” (Gen 4:10–11).

What is the meaning of “your brother’s blood is crying to me from the ground”? God is saying, This is murder!—the horrible injustice of killing an innocent man.

This, of course, has become a pattern for all of humanity; honor competition results in violence. Blood is the result of honor competition.

Blood as the CAUSE of honor competition

In 2 Samuel 4, the account is given of two men, Rechab and Banaah, who murdered Ish-bosheth, son of Jonathan the son of Saul (2 Sam 4:4–6). Rechab and Banal thought they could cover up their murder of Ish-bosheth by telling David they were doing him a favor:

And they said to the king, “Here is the head of Ish-bosheth, the son of Saul, your enemy, who sought your life. The Lord has avenged my lord the king this day on Saul and on his offspring” (2 Sam 4:8).

Rechab and Banal sorely miscalculated:

But David answered Rechab and Baanah his brother, the sons of Rimmon the Beerothite, “As the Lord lives, who has redeemed my life out of every adversity, when one told me, ‘Behold, Saul is dead,’ and thought he was bringing good news, I seized him and killed him at Ziklag, which was the reward I gave him for his news. How much more, when wicked men have killed a righteous man in his own house on his bed, shall I not now require his blood at your hand and destroy you from the earth?” (2 Sam 4:9–11).

David immediately commanded that Rechab and Banaah be executed by “his young men.” In fact, “they killed them and cut off their hands and feet and hanged them beside the pool at Hebron” (2 Sam 4:12). What a gruesome result to their miscalculation.

The point here is that Rechab and Banaah thought that David would agree with the default culture of … avenging the blood of enemies by killing their offspring. As a man of God, David would have none of it. But it points to the fact that the default culture at the time recognized that family blood was a justifiable catalyst for honor-based violence; family-versus-family revenge was indeed culturally acceptable.

Blood represents family honor

Jerome Neyrey writes: [R]elatives who press for the advantage of family members are simply doing their duty to the kinship group, which is an honorable thing. Hence solidarity and loyalty among family members go without saying. Blood replicates the honor of the family.^[1]

“Blood replicates the honor of the family.” Yes, and anyone familiar with a blood feud will agree. The definition of a blood feud is: “a lengthy conflict between families involving a cycle of retaliatory killings or injury.”^[2] The cycle of violence is fueled by honor competition.^[3]

This is why in honor/shame societies, ethics is generally trumped by honor—usually the honor of the family, family blood. The rule of law is practically irrelevant:

In Sicily too, according to the writer Leonardo Sciascia, himself Sicilian, the family is the state, a be-all-and-end-all in itself. To any Sicilian, “the exact definition of his rights and duties will be that of the family.” The mafia, the Camorra of Naples, the Corsicans, the people in Provence and in Spain, share with the Arabs self-regulatory group concepts wholly opposed to the workings of the state with norms legally defined and voluntarily obeyed. Equality under the law, that central constitutional pillar, cannot be reconciled with codes of shame and honor.^[4]

Violence of family against family, tribe against tribe, nation against nation—is rampant throughout the world. An Internet search of “blood and honor” or “blood feud” brings out the ugly prevalence of this global scourge. Whether it is the Hatfields and the McCoys … or Sunni versus Shiite … Arian race against Jewish race … Chinese against Japanese … white race versus any others, it is, in essence, all honor-based violence fueled by blood.

The blood of Christ is different, hallelujah!

There is a huge contrast between the impact of blood and honor in the kingdom of this world and the blood of Christ in the kingdom of God. We have noted that blood can be both the result and cause of honor competition; we have noted that the cycle of blood feuds can be seemingly endless. But consider these verses which show that the blood of Christ is an entirely different kind of catalyst:

But now in Christ Jesus you who once were far off have been brought near by the blood of Christ. For he 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 (Eph 2:13–16, emphasis mine).

Therefore, brothers, since we have confidence to enter the holy places by the blood of Jesus, by the new and living way that he opened for us through the curtain, that is, through his flesh, and since we have a great priest over the house of God, let us draw near with a true heart in full assurance of faith, with our hearts sprinkled clean from an evil conscience and our bodies washed with pure water (Heb 10:19–22, emphasis mine).

Blood and honor in this world’s kingdom fuels family-against-family violence (blood feuds and vendettas)—but the blood and honor of Christ brings healing between families and kinship groups.

Blood and honor in this world’s kingdom is a catalyst for ethnic hatred and genocide—but the blood and honor of Christ is a catalyst for the acceptance, even the celebration of all ethnic groups and peoples.

Blood and honor in this world’s kingdom opens humanity to the life-killing spirit of jealousy, evil, murder, genocide, the devil—whereas the “blood of Jesus…opened for us” access to the conscience-cleansing Holy Spirit and life-giving presence of God—a new and living way!

This is our hope. This is the expectation and desire we have in Christ for a world so deeply scarred by violence and bloodshed. This is but one facet of an amazing multifaceted diamond we call “the good news”—the gospel of our Lord Jesus Christ.

1. Jerome Neyrey: Honor and Shame in the Gospel of Matthew (Louisville: Westminster John Knox Press, 1998), p. 53.
2. Definition from: New Oxford American Dictionary 3rd edition © 2010 by Oxford University Press, Inc. Referenced by Mac OSX 10.8.2.
3. “A blood feud is a cycle of retaliatory violence, with the relatives of someone who has been killed or otherwise wronged or dishonored seeking vengeance by killing or otherwise physically punishing the culprits or their relatives. Historically, the word vendetta has been used to mean a blood feud.” See “Famous Blood Fueds,” accessed 17 June 2013, <https://en.wikipedia.org/wiki/Feud#Famous_blood_feuds>.
4. David Pryce-Jones, The Closed Circle: An Interpretation of the Arabs (Chicago: Ivan R. Dee, 1989, 2009), p. 38.

Free new resource—“The Gospel of Purity”

July 16, 2014Bible commentary, Bible study, Contextualization, Evangelism, Global Christian mission, Gospel of Jesus, Honor and shame, Quotes, articles & books related to cross-cultural partnership, The Global GospelWerner Mischke

I’ve got a new article available as a free download. It’s called, “The Gospel of Purity for Oral Learners.” Here’s what this article is all about.

In the Old and New Testament, impurity and uncleanness relegated people as lower-status social ‘outsiders’ in varying levels of shame. The greater the uncleanness, defilement or pollution, the deeper the shame.

Likewise, cleanness, sanctification or holiness identified people as higher-status social ‘insiders’ in varying levels of honor. The greater the cleanness, purity, even holiness, the higher the honor. The Mosaic laws of Leviticus defined for the Hebrew people purity codes and the cycle of sanctification.

Though strange to Western/secular sensibilities, these purity codes are crucial to understanding both God’s covenant with the Hebrews, as well as the radical nature of Christ’s ministry. Jesus transcended Old Testament laws of ritual cleansing—offering his cure for people in shame due to moral failure, disease, disability, disfiguration, or death. The New Testament frequently uses “purity language” to describe what God has done in Christ for humanity.

The gospel is much more than a cure for sin/guilt; it is also a cure for sin as uncleanness/shame. The Western theological default toward judicial language in presenting the gospel should be supplemented by purity language for better contextualization.

The gospel of purity will better resonate with peoples in oral and honor/shame cultures. Many of these peoples are unreached in the Buddhist, Hindu or Muslim blocs—all of whom practice their own distinct cleansing rituals and are honor/shame-oriented in their cultural values. Therefore, developing an awareness of the gospel of purity is a strategic issue.

>> Click here to download the article

The gospel of grace as the crux of honor-status reversal, part 2

July 15, 2014Bible commentary, Ephesians, Evangelism, Global Christian mission, Gospel of Jesus, Honor and shame, The Global GospelWerner Mischke

In my forthcoming book, THE GLOBAL GOSPEL: Achieving Missional Impact in Our Multicultural World, I devote quite a few pages to the premise that honor-status reversal is a motif of Scripture from Genesis to Revelation.

Honor-status reversal as a horizontal/social orientation in the second half of Ephesians 2

In my previous post about honor-status reversal, we explored what this motif means in Eph 2:1–10. We found that the dynamic of honor-status reversal in verses 1–7 refers to the personal and vertical—our relationship as believers with God the Father. In Eph 2:11–22, however, the dynamic is social and horizontal. Let’s take a look.

Verses 11–12 refer to the shameful status of unsaved peoples in relation to God’s people:

Unclean, defiled and without hope of being made clean: “Gentiles in the flesh, called ‘the uncircumcision’ by what is called the circumcision” (2:11)
No access to the honor and benefaction of the Messiah King: “separated from Christ” (2:12)
As aliens in relation to God’s great people Israel: “alienated from the commonwealth of Israel” (2:12)
Unaware of any relational destiny in God: “strangers to the covenants of promise” (2:12)
Living in despair without God’s presence: “having no hope and without God in the world” (2:12)
Disconnected from the most honorable relationship: “far off” … “strangers and aliens” (2:12)
On the other side of “the dividing wall of hostility” (2:12)

Verses 13–22 refer to the reversal of our honor-status in relation to God’s people:

From far away in shame to very near through the honor of Christ’s blood: “you who once were far off have been brought near by the blood of Christ” (2:13)
Messiah King himself is our new source of honor—dispelling our compulsion for honor competition and hostility: “For he himself is our peace, who has made us both one and has broken down in his flesh the dividing wall of hostility” (2:14)
For a completely new kind of kinship group made in peace: “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” (2:15)
The shame of Christ’s body on the cross absorbed humanity’s compulsion for honor competition and hostility—to create a new body among humanity—a community of peace: “and might reconcile us both to God in one body through the cross, thereby killing the hostility.” (2:16)
Both Jew and Gentile (no superiority for being Jewish) were equally in need of the preaching of this grace and peace: “And he came and preached peace to you who were far off and peace to those who were near.” (2:17)
The high honor of access to Holy God is now available to all peoples—further dispelling honor competition: “For through him we both have access in one Spirit to the Father.” (2:18)
Shameful state as strange aliens replaced by multi-dimensional honor of citizens, saints, family members: “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)
Entering into the honor of God’s ancient story, the crux of which is the Messiah King and Son of God: “built on the foundation of the apostles and prophets, Christ Jesus himself being the cornerstone” (2:20)
Brothers and sisters in Christ become the new “sacred space”—wherever they are: “in whom the whole structure, being joined together, grows into a holy temple in the Lord.” (2:21)
In Christ your new community is the dwelling for the most honorable, holy presence of God: “In him you also are being built together into a dwelling place for God by the Spirit.” (2:22)

Let’s recall that the crux of the two dimensions of honor-status reversal is  “Salvation by grace through faith”

What is located between these two dramatic expressions of honor-status reversal—between verses 1–7 and 11–22? The often-quoted verses about salvation by grace through faith:

For by grace you have been saved through faith. And this is not your own doing; it is the gift of God, not a result of works, so that no one may boast (Eph 2:8–9).

This “salvation verse” sits at the intersection of vertical and horizontal dimensions of honor-status reversal. The vertical dimension refers to a person’s relationship with God. The horizontal dimension refers to the Gentiles’ relationship with God’s people. The drama inherent in these dimensions of honor-status reversal—along with the liberation that this brought spiritually, emotionally and socially —is the context for “salvation by grace through faith.”

And the stunning impact on the gospel? Consider…

If salvation according to the context of Ephesians 2 is more of an honor/shame message than one of guilt/innocence, what does this mean for the way we present the gospel?
Could it be that being saved by grace—that having our sins forgiven—is actually the means for having our honor-status reversed in relation to God and to God’s people?
If salvation is both personal and social, how should this affect the way we live the gospel, and the way we share the gospel?
Could it be that the gospel is just as much about the covering of sin/shame and the gaining of honor—as it is about the forgiveness of sin/guilt and the gaining of righteousness?
Vast numbers of unreached peoples are motivated more by honor/shame than by innocence/guilt; what does this mean for believers who are trying to share with them the gospel of salvation in Jesus?

The gospel of grace as the crux of honor-status reversal, part 1

July 5, 2014Bible commentary, Ephesians, Honor and shame, The Global GospelWerner Mischke

In my forthcoming book, THE GLOBAL GOSPEL: Achieving Missional Impact in Our Multicultural World, I devote quite a few pages to the idea that honor-status reversal is a motif of Scripture from Genesis to Revelation.

I have written in previous posts about honor-status reversal as a motif of the Bible. In this post, I want to include an excerpt from my book which explores this motif in Ephesians chapter 2. That excerpt is below, with some modifications to fit a blog format.

A closer look at honor-status reversal in Ephesians 2

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.” From death—to seated with Christ in exalted honor. Astounding!

Let’s take a closer look below at the profound dynamics of honor-status reversal in Ephesians 2. We will first of all look at honor-status reversal of persons in relation to God (Ephesians 2:1–7).

These first 7 verses relate to our status reversal from our original shameful position in relation to God. Verses 1–3 refer to our alienation from God:

Spiritually dead: “dead in…trespasses and sins” (2:1)
Unwittingly following the world’s spirit and devil: “following the course of this world” / “following the prince of the power of the air” (2:2)
Victimized by evil spirit: “the spirit that is now at work in the sons of disobedience” (2:2)
Spiritual DNA of an evil, shameful father: “sons of disobedience” (2:2)
Enslaved to self: “lived in the passions of our flesh, carrying out the desires of the body and the mind” (2:3)
Destined for God’s eternal punishment: “children of wrath” (2:3)
Unexceptional: “like the rest of mankind” (2:3)

Verses 4–7 refer to the reversal of our honor-status in relation to God:

Loving intervention, undeserved, from the powerful, divine Benefactor directed toward us: “But God, being rich in mercy, because of the great love with which he loved us” (2:4)
Gave us new life us by enjoining us to the Messiah-King: “made us alive together with Christ” (2:5)
Permanently raised our honor status in Christ’s resurrection: “and raised us up with him” (2:6)
Providing us rest and authority in relational co-regency with Christ the King: “seated us with him in the heavenly places in Christ Jesus” (2:6)
All to display God’s riches to magnify his honor for all eternity: “so that in the coming ages he might show the immeasurable riches of his grace in kindness toward us in Christ Jesus.” (2:6)

At the crux of two dimensions of honor-status reversal—there it is—  “Salvation by grace through faith”

What is located between these two dramatic expressions of honor-status reversal—between verses 1–7 and 11–22? The often-quoted verses about salvation by grace through faith:

For by grace you have been saved through faith. And this is not your own doing; it is the gift of God, not a result of works, so that no one may boast (Eph 2:8–9).

Timothy Tennent writes: “The New Testament celebrates a salvific transformation that has both vertical and horizontal dimensions. Personal salvation in the New Testament is inextricably linked to becoming a part of the new humanity of Ephesians 2:15.”¹ As salvation is vertical because sin is personal, so also is salvation horizontal because sin is corporate. According to Hiebert: “There is both personal and corporate sin and personal and corporate dimensions to God’s redemption.”²

We’ll look at Ephesians 2:11–22 in our next post. Whereas verses 1–7 reveal the vertical, personal honor-status reversal of believers, verses 11–22 reveal the horizontal, social honor-status reversal of believers.

1. Timothy C. Tennent: Invitation to World Missions: A Trinitarian Missiology for the Twenty-first Century (Grand Rapids, MI: Kregel, 2010), 62.

2. Paul Hiebert, “The Gospel in Human Contexts: Changing Perceptions of Contextualization” in Ed Stetzer & David Hesselgrave, Eds., MissionShift: Global Mission Issues in the Third Millennium (B&H Publishing, 2010. Kindle Edition), 99.

Go and be a blessing; God’s reward is HONOR!

July 2, 2014Bible commentary, Global Christian mission, Gospel of Jesus, Honor and shame, The Global GospelWerner Mischke

Genesis 12:1–4 is one of the most foundational passages in all the Bible:

Now the LORD said to Abram, “Go from your country and your kindred and your father’s house to the land that I will show you. And I will make of you a great nation, and I will bless you and make your name great, so that you will be a blessing. I will bless those who bless you, and him who dishonors you I will curse, and in you all the families of the earth shall be blessed. So Abram went, as the Lord had told him…”

God’s global promise and command to Abraham was to “Go … and be a blessing.”^[1] Abraham needed to heed and obey. Abraham’s obedience to God’s call is certainly one of the most significant aspects of the Genesis 12 passage.

But consider this: Wouldn’t Abraham have understood God’s global promise—along with all the necessary sacrificial obedience—as more than just a command to obey? Wouldn’t Abraham also have understood this as amazing good news for himself?

The central promise to Abraham was, “In you shall all the nations be blessed” (Gal 3:8). Let’s emphasize what this would have meant to Abraham … “In you” … in YOU! … “shall all the nations be blessed.” There is immense honor (and therefore good news!) contained in God’s promise-command. That’s what I want to focus on here.

Let’s look at all eight honorific elements of God’s call to Abraham in Genesis 12:1–3. Consider these astounding rewards:

God will give Abraham a new land, ensuring a new source of land-based honor. This was to more-than-replace the loss of land upon leaving his “father’s house” and “country.”
God will make of Abraham “a great nation,” ensuring that Abraham will have an heir with many descendants. This was to ensure that Abraham would never be forgotten, always remembered by his descendents, his lineage, his ‘forever family.’ This was of huge concern (see Gen 15:2).
God “will bless” Abraham, promising that Abraham will enjoy God’s divine favor. This is God’s choice to freely choose Abraham as one who would share in God’s honor, and without any previous merits earned by Abraham; it was purely by grace.
God will make Abraham’s “name great,” ensuring Abraham’s renown in the larger community. This shows God’s concern for Abraham’s reputation among his people, his region, and ultimately the whole world.
God commands Abraham, “you will be a blessing,” promising him that he will acquire the honor of being a patron who will, in turn, bless many others. This shows God’s desire to share the honor of his global mission with people like Abraham.
God will “bless those who bless” Abraham, ensuring Abraham’s favor in his community. This indicates God’s purpose in expanding his blessing and honor beyond Abraham’s kinship group to others who also bless Abraham.
God will protect Abraham’s honor: “and him who dishonors you I will curse.” This shows God’s concern for protecting Abraham from the shaming and taunts of others—critical to the maintenance of one’s honor.
God promises Abraham: “in you all the families of the earth shall be blessed.” This establishes the magnificent extent of God’s blessing-through-Abraham’s-family, and hence, Abraham’s honor: IT WILL BE GLOBAL and ULTIMATELY KNOWN AMONG ALL KINSHIP GROUPS!

What did all this mean to Abraham? Yes, God required obedience from Abraham. But how can we miss the immense, lasting honor promised by God? How can we miss the staggering hope, the astounding good news this must have been to Abraham—not to mention the good news this represented for “all the families of the earth?”

IN FACT, it was such great good news, that some 2000 years later, the Apostle Paul actually says that “God … preached the gospel”—the good news!—to Abraham when he called Abraham to be a blessing to the nations:

And the Scripture, foreseeing that God would justify the Gentiles by faith, preached the gospel beforehand to Abraham, saying, “In you shall all the nations be blessed.” (Gal 3:8)

The Bible says Abraham is the “father” of all followers of Jesus (Rom 4:16, Gal 3:29). Abraham is the forerunner of all who belong to God by grace and faith alone (Rom 4:13–16) through Jesus Christ. So what does this mean for the gospel and for mission?

It means that God shares his honor with people who join with him in his purpose to bless the nations.
It means that honor is at the core of blessing, and both honor and blessing are at the crux of the gospel of Jesus Christ.
It follows that if the gospel of Jesus is at the core of God’s Story—then honor and blessing are at the core of God’s revelation—from Genesis to Revelation.
It means that being the bearer of good news—or that being part of the “family” or kinship group through whom the good news is delivered—is specially honored by God.
It means that to be a part of God’s global purpose to bless all peoples is itself good news—because it is so saturated with honor and blessing for both giver and recipient.
It implies that shame may be conquered when God gives to people his honor and blessing as they live on mission and share the gospel of Jesus.
It means that the work of mobilizing others for the great task of blessing the nations through the gospel of Christ must have at its core both the duty of sacrificial obedience and the rewarding delight of great honor.

What do you think?

This post is partially excerpted from the forthcoming book, THE GLOBAL GOSPEL: Achieving Missional Impact in Our Multicultural World. If you would like read or review the pre-published manuscript write to Werner Mischke at werner@mission1.org.

1. Christopher Wright summarizes Gen 12:1–3 as “Go … and be a blessing.” See Christopher J. H. Wright, The Mission of God: Unlocking the Bible’s Grand Narrative (Downers Grove: InterVarsity Press, 2006), 208.

Why don’t pastors preach on shame?

June 25, 2014Gospel of Jesus, Honor and shame, The Global GospelWerner Mischke

“When I was a little girl, something shameful happened to me that has troubled me all my life. And in all my years, I’ve never heard a sermon on shame. So I want to thank you for your message, because today, your sermon has set me free.”

That’s basically what she told me. We’ll call her Eleanor for the purpose of this post (it’s not her real name).

It was February of 2013. I was invited to preach one Sunday for the missions week at a church in Tempe, Arizona. My assignment was to introduce the subject of honor and shame to this congregation. A copy of The Father’s Love Booklet was given to each person attending so they could follow the amazing and beautiful honor/shame dynamics in the story of the Prodigal Son. I also shared a little of my own story about how a “shadow of shame” had affected my life. It was a good morning. I felt good about what I had, by God’s grace, communicated from God’s Word.

But I was really surprised by Eleanor. She came to me after the service. Her eyes were twinkling with joy. One person who knew her said she had been involved in befriending international students as a big part of her ministry—for years and years. I think Eleanor was around 70 years old. What Eleanor said was stunning and bears repeating: “… in all my years, I’ve never heard a sermon on shame.”

Why don’t pastors preach on shame? Pastor John Forrester says it well:

“We Western pastors have a blind spot. In a word, that blind spot is shame. We don’t learn about shame in seminary. We don’t find it in our theological reading. We don’t recognize it on the pages of Scripture. We don’t see it in our people. Shame is just not part of our pastoral perspective.” –John Forrester^[1]

In my learning journey about honor and shame, I’ve discovered four reasons why there is a persistent blind spot about this vital issue:

1. Theological blind spot. The first reason is that—compared to innocence/guilt—the matter of honor/shame has been largely ignored as a matter of theological inquiry. Most seminary students preparing for the pastorate study systematic theology. Take a look at whatever systematic theology book you may have: When one compares the amount of material concerning sin and guilt compared to sin and shame—one discovers that sin and shame is almost completely ignored.

2. New area of study. The second reason is related; it’s a relatively new area of study. In the fields of anthropology, theology and missiology—shame and honor have only recently been understood as significant for understanding and interpreting the Scriptures, or for understanding peoples from the Majority World.

3. Blind spots are common. The third reason is that blind spots are common—they’re a part of the human condition. Christians in every society, every culture have theological blind spots, no matter how mature.

4. Shame is taboo. This reason is more subjective. To study honor and shame implies a personal willingness to explore shame in one’s own life and one’s own church community. All too often, chronic shame is unintentionally promulgated in the church. It can be uncomfortable for Christian leaders to address these things—causing resistance in studying the matter.

Let’s quit ignoring shame as a matter of theological inquiry. The sinful shame-pathologies which permeate our world are calling pastors and all believers to provide authentic answers. Wonderfully, the Bible is full of hope for not just our sin and guilt, but also, our sin and shame!

1. John A. Forrester: Grace For Shame: The Forgotten Gospel (Toronto: Pastor’s Attic Press, 2010), 9.

One Bible, one Lord … many paradoxes

June 19, 2014Bible commentary, Contextualization, Global Christian mission, Honor and shame, The Global GospelWerner Mischke

Consider the diagram above: “The Canopy of Biblical Truth.”

The idea of a canopy may be seen in this Scripture: “The Lord is high above all nations, and his glory above the heavens!” (Ps 113:4). Like a canopy, God is above all nations, peoples and cultures. His righteousness is above all nations. Although his Word is rooted in specific histories and cultures, it is likewise supra-cultural. The diagram contains a sample list of contrasts reflected in Scripture. The list consists of ideas, truths, cultural values, or areas of emphasis. The list of thirteen ‘dualities’—or paradoxes (seeming contradictions)—is by no means comprehensive; it is truly a mere sampling.

Let’s explore in a little more detail these thirteen contrasts or ‘dualities.’

1. Narrative / oral—and propositional / written: God’s Word contains narrative truth in the form of histories, stories, and parables. Sometimes God’s Word and mission are referred to as God’s Story. Jesus told many stories. Moreover, the people in the Bible were primarily oral peoples whose access to books and writing instruments were extremely limited. The stories of Scripture can be read aloud and memorized in order to fit the cultures of oral peoples. In contrast, the Bible also contains propositional truth. It is the Book of books—the written Word of God. Scripture is rich with propositional truth—in the form of declarations, proverbs, principles, laws, prophetic revelations of the future, or letters explaining theological truth.

2. Honor / shame—and innocence / guilt: God’s Word is loaded with material about the honor or shame of humanity as well as the guilt or innocence of humanity. Scripture reveals that the gospel of Christ is the remedy for sin/guilt (Lev 5:19, Rom 3:23–25, 1 Cor 15:1–3). The gospel is also revealed as the remedy for sin/shame (Luke 15:11–32, Eph 1:3–11, Heb 12:2).

3. Kingdom / regal—and democratic / legal: God’s Word has enormous material about kings and kingdoms beginning in the Old Testament and continuing into the New; Jesus Christ is the Son of David (Mat 1:1)—the King of Kings whose regal kingdom is forever (1 Tim 6:15). In contrast, Scripture is sometimes cited as the foundation for democracy, limitations on the absolute power of kings, human rights, and freedom. Moreover, the laws of God—the legal aspects of God’s truth—are widely present in both Old and New Testaments, although generally inside of a relational or covenantal framework.

4. Familial / ancestral—and individual / present-future: God’s Word has a huge amount of material about his working through family and offspring on behalf of other families (Genesis 12:1). There is also much about remembering the past and having regard for one’s ancestors (Mat 1:1–17). This may be contrasted with all the material in which God works through individuals, and where the orientation is the present or future. Scripture presents the gospel of salvation as being offered both to families and individuals (Acts 16:30–31).

5. Obedience / concrete—and knowledge / abstract: God’s Word emphasizes the necessity of obedience to God and concrete action; knowledge apart from obedience results in pride. At the same time, God’s people are commanded to “love the Lord your God…with all your mind” (Mark 12:30) and are warned that they will be destroyed for lack of knowledge (Isa 5:13, Hos 4:6).

6. Mystery / both-and—and logical / either-or: God’s Word teaches the mystery of the Trinity; God is both One God, and a community of Three Persons. The paradox of God’s sovereignty and human responsibility (both are biblical truths) is also a both-and mystery. However, God’s Word also teaches in abundance many truths which are logical and either-or. “No, I tell you; but unless you repent, you will all likewise perish” (Luke 13:3). Either repent and be saved—or—do not repent and perish.

7. Poverty / vulnerability—and wealth / stability: “Blessed are you who are poor, for yours is the kingdom of God” (Luke 6:20, cf. Mat 5:3). God’s Word speaks favorably to his people in poverty and in vulnerable conditions. In contrast, God’s Word contains a ‘development ethic’ which produces wealth for individuals and nations—along with social stability.^[1] The book of Proverbs contains many principles for gaining wealth.

8. Glory to God—and glory for humanity: God’s Word teaches that the glory of God is the crux of all reality (Rom 11:36). At the same time, God’s Word teaches that human beings are made in the image of a good and glorious God (Gen 1:27), and God shares his glory with those who believe and follow Jesus Christ (John 17:22).

9. Justice for the oppressed / justice for the oppressor—and acceptance of injustice: God’s Word teaches the good news that God will bring liberty to the oppressed (Luke 4:18) and that God will harshly judge the oppressor (Isa 14:3–6, Mat 23:1–36, Luke 6:24–28, Rev. 18:19–24). However, God also calls his people to accept and endure injustice and persecution (Mat 5:10–12, 1 Pet 3:9), following the example of Jesus (1 Pet 2:23).

10. Israel relativized—and Israel prioritized: God’s Word teaches that “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” (Gal 3:28). The laws and traditions of God’s people Israel are to be relativized under the Lordship of Christ. At the same time, we see in Paul’s letter to the Romans that the gospel is “to the Jew first, and also to the Greek” (Rom 1:16). We see in Paul’s letter to the church at Rome that God’s people Israel are, in a sense, prioritized (Rom 4:16–18, 9:1–5) because the promise of the all-nations blessing in Christ came through God’s people Israel, whose father is Abraham.

11. Everyday / local—and cosmic / universal: God’s Word teaches that obedience to God is for the benefit of people right now in the immediate everyday and local situation. The second half of the Ten Commandments deals with society and the realm of family and human relationships (Ex 20:12–17). The kingdom of God is for today, right here, right now (Mat 6:10). But God’s Word also teaches that he is reconciling together all things in Christ; this is the cosmic and universal level (Eph 1:10, Col 1:19–20).

12. Romantic / desire—and militant / duty: The Bible presents God as a husband or the people of God as his bride in the Old Testament (Ez 16:1–8; Is 54:5; 62:4–5; Hos 1:2–3) and also in the New Testament (Eph 5:25, 31–32; Rev 19:6–9). This shows that the nature of the relationship between God and his people is characterized by deep affection and desire. There is, indeed, a kind of romance between Christ and his bride. At the same time, God’s Word reveals that his people are under the command of an all-powerful King whose mission is to destroy the works of the devil (1 John 3:8). God’s people are called in militant duty to engage with their Lord through prayer in a battle “against the cosmic powers over this present darkness, against the spiritual forces of evil” (Eph 6:12).

13. Alien to the culture / at home in the culture: The church is an alien community, standing against the idolatries of any political or social status quo (Rev 13:1–18) which is a rival to Almighty God.^[1] At the same time, the New Testament also provides support, both for working within the church’s socio-political environment (Rom 13:1–7, 1 Pet 2:13–17)—and for identifying foreign cultural signposts as entry points for the gospel (Acts 17:22–34, cf 1 Cor 9:19–23).

What’s the point? Variety!

The point in reflecting on this sampling of contrasts is that God’s Word covers a very wide spectrum of human ideas, social situations and cultural styles. Richard Bauckham writes,

“The Bible does, in some sense, tell an overall story that encompasses all its other contents, but this story is not a sort of straitjacket that reduces all else to a narrowly defined uniformity. It is a story that is hospitable to considerable diversity and to tensions, challenges and even seeming contradictions of its own claims.” –Richard Bauckham^[3]

This contributes to our awareness that although the Bible was written in the specific cultural milieu of the ancient Middle East and Roman Empire—and thus reflects the pivotal cultural values of the time—the Bible as God’s Word nevertheless stands above all cultures and reveals God’s righteousness for all peoples.

This also reinforces to us that whatever our own expression of Christianity, the way we communicate the gospel of Christ is by necessity embodied in our own set of values and our own cultural style.

I’ll end this post with a quote from N.T. Wright:

“The Christian faith is kaleidoscopic, and most of us are color-blind. It is multidimensional, and most of us manage to hold at most two dimensions in our heads at any one time. It is symphonic, and we can just about whistle one of the tunes.” –N.T. Wright^[4]

Excerpted from the forthcoming book, THE GLOBAL GOSPEL: Achieving Missional Impact in Our Multicultural World. If you would like read or review the pre-published manuscript write to Werner Mischke at werner@mission1.org.

FOOTNOTES
1. For more about the “development ethic” contained in the Bible see Darrow Miller, Discipling Nations: The Power of Truth to Transform Cultures (Seattle, YWAM Publishing, 1998).
2. Dean Fleming does an excellent job exploring the paradox of the church being both for and against the socio-cultural environment in which it exists. He writes, “Perhaps most striking of all is the tension between Revelation and other New Testament writings in their respective attitudes toward the Roman ‘powers-that-be.’ Revelation’s call for Christians to ‘come out’ of oppressive Babylon seems to be a far cry, say, from Peter’s advice to ‘accept the authority of every human institution’ and to ‘honor the emperor’ (1 Pet 2:13, 17). And John’s parody of Roman power as a diabolical beast (Rev 13) cuts a bold contrast with Paul’s teaching that Roman authorities are ‘instituted by God’ (Rom 13:1) and function as ‘God’s servants’ for the church’s good (Rom 13:4, 6).” See Flemming, Contextualization in the New Testament: Patterns for Theology and Mission, 288–289. Kindle Edition.
3. Richard Bauckham, Bible and Mission: Christian Witness in a Postmodern World (Grand Rapids: Baker, 2003), 93–94.
4. N.T. Wright’s quote is from the foreword to Scot McKnight’s book, The King Jesus Gospel: The Original Good News Revisited (Grand Rapids: Zondervan, 2011), 11.

It’s not your book!

June 18, 2014Contextualization, Cultural intelligence, Global Christian mission, Gospel of Jesus, Honor and shame, Quotes, articles & books related to cross-cultural partnership, The Global GospelWerner Mischke

“We can easily forget that Scripture is a foreign land
and that reading the Bible is a cross-cultural experience.”^[1]

If you are a Christian from North America (or Northern Europe and Australia or elsewhere)—and you consider yourself influenced primarily by Western values, consider this:

Culturally speaking, the Bible does not “belong” to you; it’s not your book.

It was the people of the ancient Middle East—characterized not by the individualistic guilt-based values of contemporary Northern Europe and North America and the West, but by the group-oriented values of honor and shame—to whom this book was originally written.

It was in the culture of the ancient Middle East—characterized not by the equality-oriented values of the West, but by the hierarchical values of honor and shame—that men inspired by the Holy Spirit authored the sixty-six books of the Bible.

It was the ancient Middle East—characterized not by the direct communication style of the USA and Northern Europe, but by the indirect communication style of honor/shame cultures—where God chose to call out for himself a man named Abraham, so that through his descendants all the peoples of the earth would be blessed.

It was into Greco-Roman culture at the height of the Roman Empire—characterized not by the individualistic values of the West, but by the family-based, hierarchical values of honor and shame—that Jesus Christ was born and grew up, worked and lived, proclaimed the gospel of his kingdom, called and taught his disciples, suffered a humiliating death, and victoriously rose again.

It was through the kingdom and story of Israel—characterized not by the fast-paced lifestyle and risk-oriented values of urban America, but by the slow lifestyle, the cautionary traditional values of honor and shame—that Christ called his newly formed people, the church, to extend his gospel of the kingdom to the ends of the earth.

Indeed, “reading the Bible is a cross-cultural experience.”

1. E. Randolph Richards; Brandon J. O’Brien: Misreading Scripture with Western Eyes: Removing Cultural Blinders to Better Understand the Bible (Kindle Locations 74–75). Kindle Edition.

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