Register Now: Honor-Shame Conference (Wheaton, 2020)

You can register now for the:

Join us for the 2020 Honor-Shame Conference (June 8-10, 2020 at Wheaton College) to explore how honor and shame influence the gospel, the Church, and disciplines including theology, missiology, pastoral ministry, and counseling. Connect with others who are learning, applying, and researching about honor-shame in Christian ministry and theology. 

Cost

The conference cost of $339 includes everything—sessions, campus housing, meals, and snacks. This early discount cost is only for the first 75 registrants, so register early for the best price. Visit the conference website and registration page for complete information. Interested in presenting a workshop? Submit a proposal here.

Plenary speakers

John M. G. Barclay is the Lightfoot Professor of Divinity at Durham University in Durham, England. He is considered one of today’s most influential New Testament scholars. His most recent book is Paul and the Gift (Eerdmans, 2015), which many have recognized as the most significant book on Pauline theology in years.

 

Jayson Georges (M.Div., Talbot) is the founding editor of HonorShame.com. He has served cross-culturally for 15 years, and lives in the Middle East. His books include The 3D GospelMinistering in Honor-Shame Cultures (with Mark Baker), and the forthcoming Ministering in Patronage Cultures: Biblical Models and Missional Implications.

 

Larry S. Persons (PhD, Fuller, Intercultural Studies) was born and raised in Thailand. He has lived in Southeast Asia for more than 30 years. He is the CEO of CQ Leadership Consulting in Bangkok. In addition to leadership consulting, Larry teaches “Culturally Intelligent Leadership” at the graduate business school of Chulalongkorn University. He is the author of The Way Thais Lead: Face As Social Capital.

 

Benjamin C. Shin has served as a pastor, para-church leader and professor for more than 20 years. He currently serves as Associate Professor of Bible Exposition and Director of the Asian-American Ministry track for the Doctor of Ministry at Talbot School of Theology in La Mirada, California. He is the author (with Sheryl Silzer) of Tapestry of Grace: Untangling the Cultural Complexities of Asian American Life & Ministry.

 

Shirin Taber directs the Middle East Women’s  Leadership Network (mideastwomen.org). She is the author of Muslims Next Door and a contributor to Islam and North America: Loving our Muslim Neighbors. With the JESUS Film Project, she helped produce the film Magdalena. In 2019, Shirin begins her Ph.D. focused on the intersection of women’s right and religious freedom in Tunisia.

 

T. V. Thomas is Founder and Director of the Centre for Evangelism & World Mission (founded in 1984) in Regina, Canada. For over three decades T.V. has enjoyed trans-denominational and transcontinental ministry of speaking, teaching and networking. T.V. helps lead InterVarsity in Canada, Ethnic America Network (EAN), and Lausanne Global Diaspora Network (GDN).

 

Jackson Wu teaches theology and missiology in East Asia. His books include Saving God’s Face and One Gospel for All Nations. His forthcoming book is Reading Romans with Eastern Eyes. He blogs at jacksonwu.org, and is the book reviews editor of the mission and culture section for Themelios from The Gospel Coalition.

 

Workshop Presenters

We are accepting workshop proposals for the the 2020 Honor-Shame Conference. To submit a workshop proposal, click hereWe are planning for 28 diverse workshops, including these presenters:

  • Audrey Frank, author/speaker, Fellow at The Truth Collective
  • Sunny Hong, intercultural consultant with SIL International and Wycliffe Bible Translators
  • Philip Jamieson, president of United Methodist Foundation for the Memphis and Tennessee Conferences
  • Joshua Jipp, associate professor of New Testament at Trinity Evangelical Divinity School
  • Jukka Kääriäinen, associate professor of systematic theology at China Lutheran Seminary in Hsinchu, Taiwan
  • Veli-Matti Kärkkäinen, professor of systematic theology at Fuller Theological Seminary 
  • Samuel Melvin, founder of The Church and Race Ministries
  • Juliet November, author and cross-cultural worker in Thailand
  • E. Randolph Richards, professor of biblical studies and provost at Palm Beach Atlantic University
  • Ken Roberts, serves with Pioneers Int’l, and has walked alongside Hindus in India and America for over 10 years
  • Sheryl Takagi Silzer, adjunct professor at Talbot School of Theology, Biola University
  • Chris Sneller, director of innovation at Bridges International, a division of Cru
  • Trey Thomas, cross-cultural trainer, East Asia

Visit the conference website for complete and updated information. 

 

Posted in Uncategorized Tagged with:

Updated Data for The Global Culture Map

The data for the “Global Map of Culture Types” has been updated and doubled. Click here to view and use the map. 

This free, interactive tool visualizes all results from TheCultureTest.com. The initial launch (March 2018) included data from the first 23,000 respondents. I have added another 24,000 results, so the map now shows a total of 47,000 results. 

 

Tips for Usage

  • For best viewing results, access the map on a computer (not smartphone) and click the square full-screen icon on the bottom right.
  • To see the summary results of a country, just scroll over it with the pointer. 
  • To view the full data of a country, click the country, then click the icon of lines after the word “exclude.”
  • To filter the data, use the tools on the right. For a description of the filters, see here. This page also has information about permission and credits.
  • Keep in mind the map has limitations and issues, as I discussed in this post

This map is free and open to the public, with the the hope that it will spur missiological reflection. Let me know if you are interested in conducted extensive research of this data (info@honorshame.com), as I’d be glad to help however possible.

 

Posted in Bible Tagged with: ,

Reading Romans with Eastern Eyes (Jackson Wu)

Do you want to see Romans from an honor-shame perspective? Here is the book!

Jackson Wu’s latest book, Reading Romans with Eastern Eyes: Honor and Shame in Pauls’ Message and Mission (IVP Academic) is now available at just $14. Here is the publisher’s description:

What does it mean to “read Romans with Eastern eyes”? Combining research from Asian scholars with his many years of experience living and working in East Asia, Jackson directs our attention to Paul’s letter to the Romans. He argues that some traditional East Asian cultural values are closer to those of the first-century biblical world than common Western cultural values. In addition, he adds his voice to the scholarship engaging the values of honor and shame in particular and their influence on biblical interpretation. As readers, we bring our own cultural fluencies and values to the text. Our biases and backgrounds influence what we observe―and what we overlook. This book helps us consider ways we sometimes miss valuable insights because of widespread cultural blind spots. In Reading Romans with Eastern Eyes, Jackson demonstrates how paying attention to East Asian culture provides a helpful lens for interpreting Paul’s most complex letter. When read this way, we see how honor and shame shape so much of Paul’s message and mission.

When I teach on honor-shame people inevitably ask, “What about Romans?” They assume the book is foremost about guilt and forgiveness. Scholars are now rethinking such Reformation assumptions about Romans. Jackson Wu demonstrates how honor-shame not only informs the book of Romans, but plays a central role in Paul’s entire letter. The chapter-by-chapter analysis combines exegesis, biblical theology, and missional application in a delightful way.

Jackson has also released a short video and recent blogposts related to this book. Happy reading!

 

Posted in Bible Tagged with: ,

Malachi 1 (HSP)

The honor-shame paraphrase of Malachi 1 is from the recent book Malachi: An Honor-Shame Paraphraseby Jayson Georges.


A message from Yahweh to his people Israel, through Malachi.1

God’s Proven Covenant Loyalty

Yahweh says, “Israel, you have always been my special people. So why do you doubt my trustworthiness or loyalty toward you? Your current struggles as a nation shouldn’t make you feel rejected or cast aside.”2

“Look how I destroyed your cousin Esau—that demonstrates my covenant loyalty with you Israelites. They are the rejected ones. Their land is a complete dump, a ghost town. Edom is nothing. And even if they try to rebuild, I will prevent them,” says Yahweh the Sovereign. “Everyone will scorn Edom as ‘The Wicked People.’ I am entirely against them, and entirely for you. Your eyes will see my faithfulness, and your tongues will honor me, ‘Great and glorious in all the earth is Yahweh, our God.’”3–5

Israel’s Polluted and Dishonoring Offerings

“Shouldn’t a son honor his father? Shouldn’t a servant respect the master? Of course! But you dishonor me, though I’m your Father! And you disrespect me, though I’m your master!” says Yahweh the Sovereign. “You priests trample all over my name. You belittle my glory. Let me tell you how you insult my honor—you present disgusting offerings to me in the temple as though I’m insignificant.”6

“Then you have the nerve to ask me, ‘But how have our crippled animals tarnished your name?’ Are you really serious—have you no shame? Your question alone insults me. When you bring me a worthless offering, that is morally wrong! It is evil to blemish my name. The nasty animals you present to me belittle my majesty.”7–8a

“Imagine you go visit your governor. Would you take him dirty socks as a gift? Never! He would not welcome you, nor would he grant your request. Rather, that governor would scold you publicly for such an insult! But nevertheless, this is what you are doing to me—offering a lame gift, then expecting kind favors. Do you really think I’m pleased to receive what you offer?” says Yahweh the Sovereign. “It would be better to close the temple and end our relationship. Your attempts at worship are vomitus. You are disgusting and unworthy of my presence. And I refuse to accept the insults you bring me,” says Yahweh.8b–10

“The entire world (except you!) knows and reveres my name. People everywhere give homage to my name with their finest offerings. My name is famous in the entire world. The nations honor me,” says Yahweh the Sovereign.10-11

“But Israel, my special people who should exalt me, steps upon my face. Your behavior reveals what you really think: ‘God’s house isn’t worthy of respect. It doesn’t matter if we bring gross food to him.’ Without a trace of joy, you toss me your scraps as though I’m burdening you,” says Yahweh the Sovereign. “Do you really think I should accept your mangled, diseased offerings as a gift of thanks? Shame on you! You have a nice animal to offer and even promise before others to bring it to me, then you present a defective animal. This is an utter disgrace! Do you know who I am? I am the great King. I am far higher than your local governor, whom you would not dare disrespect. Even if my own people defame me, my glorious name is honored by all peoples,” says Yahweh the Sovereign.12–14

Posted in Honor-Shame Paraphrase Tagged with:

New Book—Malachi: An Honor-Shame Paraphrase

The new book Malachi An Honor-Shame Paraphrase is now available, for just $2.99 (Kindle edition). Along with 1 PeterEsther, Psalms, and James, this is the fifth title in the Honor-Shame Paraphrase series. 

The prophetic book of Malachi reveals the nature of Israel’s covenant relationships with God in the Old Testament. Malachi rebukes Israel for shaming God and calls them to an honoring life. Through this short, dynamic book, we can glimpse into the entire theology of the Old Testament and religious mindset of ancient Israelites. 

Readers often misinterpret Scripture for a simple reason—our culture is very different from the ancient cultures of the Bible. For example, Westerners are often “blind” to the social dynamics of honor and shame. The Honor-Shame Paraphrase helps you understand the Bible according to its original cultural context. We highlight social nuances to unlock the meaning of Scripture in insightful and accessible ways. This series is ideal for personal devotions, teaching preparation, ministry preparation, Bible studies, and life groups.

Learn more about the Honor-Shame Paraphrase series, or buy the book here. Click here to request a free PDF copy for classroom use or public review. The next post will feature the honor-shame paraphrase of Malachi chapter 1. 

Posted in Honor-Shame Paraphrase, OT Tagged with: ,

“Husbands, Honour Your Wives” (1 Peter 3:7)

Andrew Bartlett, QC of Crown Office Chambers, London, is a highly-rated international arbitrator, and also a Deputy High Court Judge in England and Judge of the Upper Tribunal. He has a BA in Theology (University of Gloucestershire) and has served as an elder or churchwarden in various churches. This post is excerpted from his new book Men and Women in Christ: Fresh Light from the Biblical Texts (IVP, 2019).


The paying of honour to the wife in I Peter 3:7 is not a concession to her relative physical weakness but a recognition of her high status.

The honouring of another person may take place either in a situation where the person honoured is in authority over the person who pays honour (as in I Peter 2:17 – honour the emperor) or where there is no such authority (again as in I Peter 2:17 – honour everyone). An instruction to pay honour does not necessarily imply that such authority exists.

Honour was a concept of central social importance in the Mediterranean societies in which Peter lived and ministered. This is not the case in Western societies today, so it is easy for us to miss the force of what Peter writes about it. A person could gain great honour by being adopted into a high-status family. For example, Octavian’s honour status rose enormously when it became known that Julius Caesar had adopted him as his son and named him as his heir. Octavian subsequently became the Emperor Augustus, and as Caesar’s son styled himself ‘son of god’. There was no higher honour status than this in Gentile society. To be born into or adopted into the true God’s family, and named as an heir of the true God, was even greater than this: it was the highest honour status imaginable. This is the Christian believer’s position (see, 1:4 ‘inheritance’; 1:23 ‘born anew’; 2:9 ‘a people belonging to God’; cf. deSilva, Honor, Patronage, Kinship and Purity, 23–29).

In most English versions the connection of 3:7 with 2:17 is not apparent: one would not appreciate from those versions that Peter says ‘honour [timaō] everyone, honour [timaō] the emperor’ and then ‘men, render honour [timē] to your wives’. But this would have been clear to Peter’s first readers, who should not have misunderstood 3:1–7 as affirming that men have a God-given status of being lords over their wives. He has told wives to submit to their husbands. ‘In the same way’ husbands are to pay honour to their wives.

Thus in 3:7 Peter is instructing husbands to show their submissive conduct, like that of wives (3:1), of Christ (2:21), of household slaves (2:18) and of all believers (2:13). They are to do this by honouring their wives in view of their shared highest possible status as God’s heirs in God’s family. This speaks of equality between husband and wife as fellow Christians, and a voluntary giving of honour by husband to wife.

Posted in leadership, Ministry Tagged with: , , ,

My Attempts to Visualize Honor & Shame

I use mostly words to explain honor and shame. I write out my ideas in books, articles, and blogposts. I regret not being more artistic, because honor and shame can also be powerfully communicated visually. On a few occasions, I’ve had the opportunity to represent honor and shame visually.

I consider these visual designs as essential parts of the honor-shame message. Each piece is the result of an intentional design process. This post explains my attempts to visualize honor and shame. Hopefully, this helps you better understand honor and shame and consider non-verbal ways to communicate those concepts

1. The HonorShame.com Logo

The HonorShame.com logo (developed by Josh Feit of www.Evangela.com) was constructed on a grid of 25 equilateral diamonds. The identical shapes—the second rotated 180 degrees from the first—construct a broken letter ‘S’, which is divided by the ‘H’ created in the negative space. The “H”onor breaks apart “S”hame. The two pieces of the “S” are then combined for the background design.

This design broadly invokes the artistic patterns of honor-shame cultures, without being confined to any particular culture. The red tones evoke the color of blood—a rich symbol for both honor and shame.

2. The 3D Gospel

Every genre has a certain look and feel. You can distinguish a romance novel from a historical biography by observing the fonts, colors, and styles. The cover of ministry books, like The 3D Gospel, often depict the idea of culture, often by showing non-Western faces or something “foreign.” I wanted to depict the diversity of humanity in a dignifying, but not otherizing manner. 

The image combines the dignified profile of six different people: a white/European, a Chinese, a black African, a Middle Easterner, an Indian, and a tribal person. Each of those groups represents around 1 billion people, so together, they roughly represent the global population. Plus, there is balance in regard to gender and age. The gospel is for every person, no exceptions. I purposefully included a Western/European face to show Western culture is one particular culture among others. This affirms the main point of my book—that guilt-theology, shame-theology, and fear-theology are equally valid in Scripture.

I also wanted to illustrate the completeness and wholeness to the gospel. There are not 3 gospels, but 1 three-dimensional gospel. This unity and universality comes together in the single face that is the focal point of the image. The result is a memorable, compelling cover image.

3. Ministering in Honor-Shame Cultures

The most common visual for honor-shame is a downward-looking or covered face. I hate that visual. It is lazy, clichéd, demeaning, and inaccurate. And even worse, the face is usually an Asian or women, as if white men don’t deal with shame! We wanted to convey honor and shame without locating the concepts in any particular human. David Fassett, IVP’s award-winning designer, hit a homerun with his beautiful visualization of honor and shame.

The top portion features the heavens, a place of exaltation and divine glory. The lower part is parched dirt, a symbol of disgrace and death. The cover also has two icons: a crown representing royal honor and a trash meaning worthless and rejected. The colors of royal gold and charcoal gray reinforce these values.

The first mock-up featured a teardrop icon on bottom (instead of the trash can), but we felt that reflected the Western definition of shame (a private emotion) more than the biblical reality (a communal evaluation). The central portion features the title, with special prominence given to the words “Honor-Shame,” our desired focal point. I was happy our author names are on the top portion of the cover and not in the dirt!

4. The Honor-Shame Paraphrase

For this cover, I hired David Fassett of InterVarsity Press. I asked him to illustrate this idea—“cultural insights of the Bible made accessible and engaging.” I wanted the Honor-Shame Paraphrase series cover to feel practical (but not sentimental) like a bible study series, and also insightful (but not academic) like a commentary series.

The bold geometrical shapes communicate the authority and confidence of Scripture. Yet, the red Bible ribbon flowing through the cover shows my paraphrase is not definitive or final. The red ribbon also suggests the Bible is laced with honor and shame.  

Regarding the two icons on the picture, the designer David Fassett explained, “Since there is a strong dichotomy involved in the title, I thought it would lend itself well to visual interpretation. The top symbol is intended to allude to a crown or mountains to symbolize honor. The shape at the bottom is playing off the same shapes as the top symbol, only highly distorted/inverted. It’s meant to convey a sense of failure or turmoil. The position of each element is important conceptually too, the top symbolizing raised up/elevated by the group and the bottom symbolizing shame and rejection. I think the bottom shape also feels like a wadded-up piece of paper, which further reinforces the idea.”

These visual elements reflect the social aspects of honor and shame, plus the hermeneutical contrasts of clarity and confusion. These same motifs are echoed by the two contrasting triangles (one right side up and white, the other upside down and black) that fill the front cover. Put together, these elements communicate the aim of the Honor-Shame Paraphrase—accessible biblical insights.

5. My Headshot

I wanted my headshot somehow to play off of the concept of “face.” So, we used darkness to create the effect of being “faceless.” Yet, the emerging light suggests brightness shining on my face as though I am beholding glory face to face.

The picture thus captures both elements of honor and shame. The photographer David Park did a great job with the lighting. In a pitch-black room, I held a flashlight in front of my face while he photographed the back of my head. 

Conclusion

I am truly grateful for such talented creators who helped me visually express honor and shame. They did an amazing job using visuals to reinforce the concepts.

As you endeavor to communicate the biblical realities of honor and shame, consider the visual and non-discursive ways you can reinforce your teaching content.

 

Posted in Communication, Culture, Honor-Shame Paraphrase, Spirituality, Theology Tagged with: ,

Honor-Shame Conference (June, 2020)—Save the Date!

Following the success of the first Honor-Shame Conference (2017), we are excited to announce:

The Honor-Shame Conference: Reconciling the Nations

The conference will be June 8–10, 2020 at Wheaton College (near Chicago). Please mark your calendars!

Would you like to conduct a workshop? We will be accepting proposal submissions. More information will be provided in the coming months.

Plenary speakers

John M. G. Barclay is the Lightfoot Professor of Divinity at Durham University in Durham, England. He is considered one of today’s most influential New Testament scholars. His most recent book is Paul and the Gift (Eerdmans, 2015), which many have recognized as the most significant book on Pauline theology in years.

 

Jayson Georges (M.Div., Talbot) is the founding editor of HonorShame.com. He has served cross-culturally for 15 years, and lives in the Middle East. His books include The 3D GospelMinistering in Honor-Shame Cultures (with Mark Baker), and the forthcoming Ministering in Patronage Cultures: Biblical Models and Missional Implications.

 

Larry S. Persons (PhD, Fuller, Intercultural Studies) was born and raised in Thailand. He has lived in Southeast Asia for more than 30 years. He is the CEO of CQ Leadership Consulting in Bangkok. In addition to leadership consulting, Larry teaches “Culturally Intelligent Leadership” at the graduate business school of Chulalongkorn University. He is the author of The Way Thais Lead: Face As Social Capital.

 

Benjamin C. Shin has served as a pastor, para-church leader and professor for more than 20 years. He currently serves as Associate Professor of Bible Exposition and Director of the Asian-American Ministry track for the Doctor of Ministry at Talbot School of Theology in La Mirada, California. He is the author (with Sheryl Silzer) of Tapestry of Grace: Untangling the Cultural Complexities of Asian American Life & Ministry.

 

Shirin Taber directs the Middle East Women’s  Leadership Network (mideastwomen.org). She is the author of Muslims Next Door and a contributor to Islam and North America: Loving our Muslim Neighbors. With the JESUS Film Project, she helped produce the film Magdalena. In 2019, Shirin begins her Ph.D. focused on the intersection of women’s right and religious freedom in Tunisia.

 

T. V. Thomas is Founder and Director of the Centre for Evangelism & World Mission (founded in 1984) in Regina, Canada. For over three decades T.V. has enjoyed trans-denominational and transcontinental ministry of speaking, teaching and networking. T.V. helps lead InterVarsity in Canada, Ethnic America Network (EAN), and Lausanne Global Diaspora Network (GDN).

 

Jackson Wu teaches theology and missiology in East Asia. His books include Saving God’s Face and One Gospel for All Nations. His forthcoming book is Reading Romans with Eastern Eyes. He blogs at jacksonwu.org, and is the book reviews editor of the mission and culture section for Themelios from The Gospel Coalition.

Save the date of June 8–10, 2020 for the Honor-Shame Conference.

Posted in Uncategorized

Visualizing the Resurrection

Christians throughout history have used art to communicate theology. Most paintings are rather straightforward in their depiction of a gospel scene. But the scene of the resurrection of Jesus is an enigma. The miracle of Jesus’ resurrection was not directly described in the Bible. We see the results of the resurrection, but no one witnessed the actual resurrection of Jesus’s corpse inside the grave. So then, how did early Christians portray the resurrection in art?

John Dominic Crossan and Susan Sexton Crossan address this question in the recent cover article of Biblical Archeology Review, “Resurrection Easter: Hunting for the Original Resurrection Image.” They claim, “Christianity eventually produced two direct depictions of the Resurrection moment (Easter), and they are utterly different from one another.” By the year 1000 AD, both traditions were fairly fixed in their portrayal of the resurrection.

The western Church developed the Individual Resurrection in which Jesus rises alone. The focus of the scene is the empty tomb and Jesus rising from the dead in triumph.

The eastern Church developed the Universal Resurrection. Here, Jesus raises triumphant from death/Hades and leads humanity up from the grave.

Honor, Shame and the Resurrection

The eastern Church’s Universal Resurrection has clear honor-shame elements. In terms of its theology of the resurrection, the eastern (Greek) Church highlighted honor-shame more than the western (Latin) Church.

The Resurrection (Dark Church, Goreme)

First, the eastern image of Anastasis (Greek, resurrection) portrays a collectivistic victory. Jesus pulls Adam and Eve, representatives of Humanity, up out of the grave. Old Testament figures David and Solomon watch and participate from the right side. In some depictions, more saints stand with Adam and Eve. Jesus rises with the saints.

Second, the Anastasis scene symbolizes the restoration of status. Creation is put back into place. The divine hierarchy gets restored. Jesus raises humanity. In the image, Jesus grabs Adam by the wrist to indicate how humans completely rely upon God. Moreover, Jesus puts down God’s enemies. Death is broken and destroyed. Jesus steps on the head of Hades. Death fails to hold Adam down. Humanity, once a slave under the rule of sin and death, now rises above them with Christ. The resurrection redraws the social hierarchy. Such status reversal is a common motif of biblical salvation.

The Bible Says….

So, which image better conforms to the New Testament picture of Jesus’ resurrection? Crossan and Crossan suggest the eastern image of universal resurrection seems closer to the biblical vision of Jesus’ resurrection. Matthew 27:53 says “many bodies of the saints who had fallen asleep were raised.” In 1 Cor 15, Paul portrays the resurrection as a collective event. In the Old Testament, the resurrection of the dead is a revival of all God’s people, not a special favor for just one person. Paul also says, “we have been raised with Christ” (Col 3:1; cf. Eph 2:6). The resurrection is the collectivistic restoration of humanity to glory.

 

Posted in Bible, Christology, Honor Tagged with: , , , ,

Not Taking Revenge (Ajith Fernando)

Ajith Fernando (ThM, Fuller) serves as the teaching director of Youth for Christ in Sri Lanka. This post is from his latest book, Discipling in A Multicultural World (Crossway, 2019), which has a strong focus on practical discipleship in honor-shame oriented cultures. This excerpt from pp. 215-16 is used by permission from the publisher.


It is very difficult for new believers in most cultures to accept that Christians must not take revenge. When I tell them this after someone has hurt them, some respond that I can follow that principle as a mature Christian, but it is impossible for them. In many cultures, when some- one has dishonored you, it is wrong not to restore your honor or that of your family or friend through revenge. Dishonoring the wrongdoer is seen as the way to restore honor. However much we teach about this, the natural reaction to being hit by another is to hit back. Jesus’s statement “But if anyone slaps you on the right cheek, turn to him the other also” (Matt. 5:39) is considered impossible to practice in today’s world.

Here too the dual emphasis on community and the doctrine of God helps. The community changes its value system by turning the refusal to take revenge into an honorable practice—a high value. We expound this principle often in our teaching and preaching. We show how true healing takes place when there is forgiveness. When teaching what it means to obey God, we will use as illustrations vivid stories of Christians who forgave and refused to retaliate. We present the heroism of honorable forgiveness and the healing it brings. As I have said often in this book, values are changed through constant exposure to the truth.

The doctrine of God gives the logic of why revenge is not necessary. Paul says, “Beloved, never avenge yourselves, but leave it to the wrath of God, for it is written, ‘Vengeance is mine, I will repay, says the Lord’” (Rom. 12:19). The logic of this is that dishonor will indeed come at the final judgment to those who hurt us (unless they repent). God will repay. We show how the doctrine of judgment is an antidote to bitterness. People who have been hurt are angry that wrongdoers have gotten away with it. They haven’t. God will repay.  Later in Romans Paul will say that this repayment of evil is sometimes done by government authorities, to whom God has entrusted the task of rewarding good and punishing evil (Romans 13). If we tried to take revenge, we would make a mess of it. Instead, we do something we can do, something that will help heal us: we activate love in the place of hatred. So Paul goes on to say, “To the contrary, ‘if your enemy is hungry, feed him; if he is thirsty, give him something to drink; for by so doing you will heap burning coals on his head’” (Rom. 12:20). The result of this process, says Paul, is honor for us, for we have won a victory: “Do not be overcome by evil, but overcome evil with good” (Rom. 12:21). The logic is based on the doctrine of God, but the language uses honor-shame criteria. …

We must labor to help our people to have this transformed mind— with its new sense of values that looks at truthfulness and the refusal to take revenge as honorable things.

 

Posted in Culture, ethics, leadership, Missiology, Uncategorized Tagged with: ,

Why Did Jesus Have to Die?

From an honor-shame perspective, why did Jesus have to die?

This is a common question people ask, and is worth exploring. Reflecting on this topic exposes some cultural assumptions and helps us to better understand biblical salvation.

The Issue

The question is about the necessity of the atonement. Why did Christ have to die? What sort of moral/cosmological imperative necessitates the death of God’s son, Jesus Christ?

This question has a cultural and theological background. Western theology has long emphasized the necessity of the atonement. The reasoning runs as such:

  1. Humans violated God’s law.
  2. Justice requires that all violations must be punished.
  3. So instead of us, Jesus got punished in our place on the cross.

This line of reasoning has a clear sense of necessity. God had to die because of the dictates of justice demand consequences. Any unpunished wrong would violate divine holiness. The requirements of justice compel God to act in such a manner. This rationale resonates with Westerners because it follows a logical and legal sequence. This is the framework from which people ask about the necessity of Christ’s death.  And because this is a common explanation of the atonement, people naturally ask whether “honor-shame” has a similar explanation for the atonement.

Here are three reasons, in light of the moral logic of honor-shame, for why Christ died.

1. God’s Love

The very question “Why did Jesus have to do die?” might point us in the wrong direction. Imagine asking a newly-engaged couple, “Why did he have to give propose? What was the necessity for that action?” You can ask that question and wait for an answer from this jubilant couple, but you’d be pushing the conversation down a unique path.     

Here’s the issue. The thought of God having to do something implies there is some force/logic/morality that is outside and above God. In Western theology, the notion of “justice”—the moral dictate that violations must be punished—compels, requires, and necessitates that God acts. Or to use political speak, God can’t be “soft on crime.” We must be cautious here, lest we present “justice” as the cosmic force to which Yahweh must submit, as if God was forced into a corner. Asking about the “necessity” of the atonement can be limited and distracting

The Bible portrays God’s initiative in our salvation as his own will and desire. God saves us because he wants to. Or to use biblical language, the incarnation and crucifixion of God’s Son happened because of the “love of God.” The motive to save humans comes foremost from the heart of God, not external compulsion. Three biblical texts illustrate this point:

“The LORD did not set His love on you nor choose you because you were more in number than any of the peoples, for you were the fewest of all peoples, but because the LORD loved you and kept the oath which He swore to your forefathers, the LORD brought you out by a mighty hand and redeemed you from the house of slavery, from the hand of Pharaoh king of Egypt.” (Duet 7:7-8)

“For God so loved the world that he gave his only Son.” (John 3:16a)

Paul says the Son of God “loved me and gave himself for me.” (Gal 2:20b)

And remember, biblical love is not platonic romantic feelings, but a relational commitment, covenant loyalty, hesed. God saves us because he wanted to initiate and preserve a covenant relationship with his people. God loves people. This is a significant reason for the death of Christ. God was not simply legally and morally bound by an external force, but motivated by self-giving covenant love.

I establish this point because some assume honor-shame theology can only be valid if it can explain the necessity of the atonement. My next two points do in fact explain why Jesus’ had to die, but first I wanted to establish why this question shouldn’t be the sole yardstick for soteriological paradigms. The point about God’s love functions as groundwork to help us think more clearly.

2. God’s Honor

Something does in fact compel God to act. Jesus had to die to fix the problem of sin. As any good doctor knows, you must first diagnose the problem (sin) before prescribing a solution (atonement). So what exactly is the problem of sin that Jesus’ death resolves?

Sin is a problem because it demeans and dishonors God. Sin is not merely a legal violation, but a diminishment of God’s glory.  (For more, see posts here, or Ministering in Honor-Shame Cultures, pp. 68-73). So the problem that must get resolved is the erosion of God’s honor. Scripture is clear that God must get glory. The absence of God’s glory is the biggest problem in the universe.

The topic of God’s glory/honor, both its nature and necessity, is a prominent theme in Scripture and Church History. Three theologians have explored this topic: Anslem’s Cur Deus Homo, Jonathan Edwards’ The End for Which God Created the World, and John Piper’s God’s Passion for His Glory.  All three books are available online for free. Previous HonorShame.com posts have summarized both Anselm and Edwards, because of their importance.

So specifically regarding the atonement, God’s honor necessitates that Christ restore and display his honor that our sin has eroded. The restoration of God’s eroded honor is what necessitates the atonement. Or in Jackson Wu’s words, God must “save face.” After all, the glory of God is the reason he does everything.

These two paragraphs from Ministering in Honor-Shame Cultures explain, from two different angles the means by which Jesus resolves the ultimate problem God’s diminished glory. 

Jesus did not only bear the consequences of sin in our place but also honored God in our place. Jesus did not fall short of God’s glory. He embodied the opposite of the human sinful ways described above. He faith- fully obeyed God; he kept covenant in a way Israel had not; he was obedient to the point of death. Unlike other humans, Jesus lived in a way that was, from God’s perspective, truly honorable. Jesus never brought shame on God’s name. He thus honored God as humans had not. Although in the Roman context Jesus’ death on the cross was the epitome of shame, from God’s perspective this ultimate act of faithful obedience was the epitome of honor (Phil 2:6–11). Jesus did what no other human could ever do—live honorably and completely honor God. Jesus brought honor to God on our behalf. (p. 111)

God works through the cross and resurrection not only to restore humans’ honor but also to display his glory. Jesus’ death demonstrates God is honorable. In contemporary honor-shame terminology we might say the cross is a “face-saving” action, or “honor death”—something done to mitigate potential shame and reserve status. The cross saves God’s face by demonstrating his ultimate loyalty and faithfulness to do what he promised. God does not renege on his promises (see Rom 3:3–7). Despite humanity’s complete lack of faithfulness and loyalty (Rom 3:9–20), God has persistently maintained his covenantal promises. The Messiah’s disgraceful death revealed God’s covenant loyalty in an unexpected way. God deserves praise because Jesus fulfills the obligations God long ago placed on himself to provide salvation (Rom 1:2; 3:21; 16:26). (p. 113)

If Jesus had not died, the glory of God would not have been fully unveiled. This is the great mystery of the Gospel—the death of God’s son reveals the glory of God.

A cultural element must be noted at this point. Honor is a foreign concept in Western culture and morality. Western philosophy has dismissed and scorned the notion of honor as outdated and harmful. Because of this cultural factor, Western Christians may struggle to understand why God’s honor is important and “necessary.” We intuitively understand the moral force behind the statement  “Justice must be satisfied,” but the phrase “God must be honored” does not comport as well in our minds. But realize that in collectivistic contexts, honor is absolutely necessary as the essence of being. And in Scripture, God’s glory is preeminent. If you struggle to understand the “necessity” of God’s honor, be aware of the cultural factors at play.

Before moving to the third reason for why Jesus had to die, there is an important point to clarify. Note the order of my three points—the first two points focus on God, and only the third speaks about salvation from the human perspective. Most theologies approach the atonement in terms of human salvation—”Why did Jesus have to die for our salvation?” But the Bible sees the atonement foremost through the character and action of God. His love and his glory are the main rationale for Jesus’ death. The removal of our sin is the means/consequence, not the ultimate goal of salvation. We humans, especially those from individualistic cultures, prefer to think the cross was all about us. But in fact, the cross was foremost the cosmic display of God’s love and glory.

3. Our Shame

Jesus has to die because of our shame. Human beings were buried in a pile of shame and disgrace. We were dishonorable and unacceptable. Though God “crowned us with glory and honor” at creation (Psalm 8:6), we lost that glory (Rom 3:23). Because of our shameful sin, we humans are outside of the covenant, we cannot see God face to face, and, worst of all, we have no capacity for fulfilling our original vocation of reflecting and expanding God’s glory to the world.

We humans cannot make ourselves acceptable, pure, or honorable enough to re-enter a covenant relationship with God. Human effort to produce honor actually increases shame (see Genesis 4–11).

Our only hope of salvation is for someone higher, someone completely honorable to remove our shame. This was Jesus. He was utterly humiliated on the cross—betrayed by fellow Jews, scourged by Romans, mocked by strangers, and abandoned by friends.  His death absorbed our shame. He was like a loving father who endures disgrace to shield his children from shame (cf. Luke 15:11–32). If Christ did not die, we would wallow in shame for all of eternity (cf. Ps 83:16–17; Isa 45:16–17; Jer 20:11; Dan 12:2).

Furthermore, Jesus’ death and resurrection proves the banality and powerlessness of worldly shame. When God vindicated and exalted the most shamed person in history, he broke the power of shame over humans.  Jesus had to die because he lived according to an alternative honor code. The distorted honor code of worldly powers and principalities reacted violently to squash Jesus’ alternative honor in order to preserve their own status. Jesus had to die to the expose the truth of God’s countercultural, cruciform honor.

Conclusion

Jesus died because (1) God wanted to express his love, (2) God’s honor must be restored, and (3) only the cross could remove human shame. God accomplished all three aspects through the death of Jesus the Messiah. For this, I can only echo Paul’s exaltation, “Oh, the depth of the riches and wisdom and knowledge of God!” (Rom 11:33).

Posted in Christology Tagged with: , , ,

What is “God’s Glory”?—Jonathan Edwards’ Theology

What is “the glory of God”? And, why is God’s glory so important?

Jonathan Edwards (1703-58), perhaps better than any other theologian, explains the meaning and significance of God’s glory. His book, The End for Which God Created the World argues, philosophically and biblically, that the ultimate end of God and of history is the magnification of God’s supreme glory.

The concept of “God’s glory” is central for honor-shame theology, as notions are “glory” and “honor” share strong overlap. For this reason, this post summarizes Edwards’ thought on the subject. The page numbers in citations below are from John Piper’s book God’s Passion for His Glory: Living the Vision of Jonathan Edwards with the Complete Text of “The End for Which God Created the World,” which is available as a free PDF.)

The notion of honor pervades Edward’s vocabulary. He repeatedly mentions glory (500x), name (169x) value (115x), regard (114x), praise (93x), esteem (61x) worthy (51x), and honor (30x). He could speak of honor eight different ways in one sentence, “If God’s own excellency and glory is worthy to be highly valued and delighted in by him, then the value and esteem hereof by others is worthy to be regarded by him” (p. 172). A rich variety of language was necessary for Edwards “to express things of so sublime a nature” as God himself (242).

Edwards claims, “All that is ever spoken of in the Scriptures as the ultimate end of God’s works, is included in that one phrase, the glory of God” (242). God does all things for his glory (191-210), for his name’s sake (210-14), for displaying his excellencies (210-14), and for his praise (218-20)—all synonyms of God’s chief end. The glory of God signifies “the emanation and true external expression of God’s internal glory and fullness” (242).

For Edwards, God is morally disposed towards his own glory. God “loves and esteems his own excellence,” “values the glory of his own nature,” and “testifies a supreme respect to himself” (150, 158, 159). This self-glorification is morally right because God “is worthy in himself to be so [respected], being infinitely the greatest and best of beings.” (140). God’s innate disposition towards honor is not “dishonorable to him” or “unworthy of God,” for “he should value himself infinitely more than his creatures” (168–71). His holiness “consist in giving due respect to that Being to whom most is due; for God is infinitely the most worthy of regard. The worthiness of others is as nothing to his” (141). His honor is neither ascribed nor achieved; his honor simply is, for all of eternity. God should, and does, seek his own glory.

God’s glory is not static, but actively overflowing into creation for eternity; the full manifestation of God’s glory necessitates a full process. Edwards explains the pervasive extent and full course of God’s self-glorification: “The beams of glory come from God, are something of God, and are refunded back again to their original. So that the whole is of God, and in God, and to God; and he is the beginning, and the middle, and the end.” Edwards explains how the Hebrew kabod and Greek doxa are used in each of these ways. Glory, the common translation of those words, involves three aspects: (1) internal excellency or worthiness for regard, a possessed value, (2) the public exhibition of his gracious goodness, a visible effulgence, and (3) the honor he receives from creatures, praise (229–39). In sum, God has glory, displays glory, and gets glory, forever.

God’s own joy in his glorious fullness disposes him to exhibit his glory in creation, so that his glory is further known and cherished by others. God “loves to have himself valued and esteemed” (150). “God’s glory should be known by a glorious society of created beings” and esteemed according to its dignity (149). This recognition of divine supremacy is God’s aim in creation and redemption. As the sun radiates light, God’s supreme glory overflows (246). God’s internal glory and fullness are communicated; he externalizes his innate excellency. God’s own delight in his internal glory disposes him to exhibit that glory in all things: providence, creation, redemption, and eternity (191–210).

Edwards argues how God’s glory and human happiness are one end and the same. Our joyous praising of God acknowledges and exhibits his glory (246). Or, “God is most glorified in us when we are most satisfied in him.” Salvation is receiving and returning the effulgence of divine radiance (246–47). Our delight and praise perfects the fullness of divine glory.

Our chief end as humans is to glorify God, as Edwards repeats in multiple ways. Our knowledge and happiness consists in regarding, esteeming, respecting, and exalting God as the chief good (249). Christian holiness means “the heart exalting, magnifying, or glorying God” (158). God is “pleased with the proper love, esteem, and honor of himself” (173).

The magnification of God’s supreme glory continues unabated into eternity. Edwards viewed the eternal state as “increasing union and conformity though eternity” (159–61, 249). Our knowledge and magnification of God’s glory will infinitely progress. God’s desire for his glory leads to “increasing communication of himself through eternity.” The end for which God created the world, has no end. His glory abounds forever.

Edwards, like no other theologian, offers a radical vision of God’s supreme honor in all things. From eternity past to eternity future, the ultimate end of all things is the glory of God. Edwards provides a philosophical and biblical anchor for a Christian theology of God in honor-shame terms.

 

Posted in Theology Tagged with: , , , ,

A Japanese Scapegoat for Impurity

Brian McGregor (M.Div., Columbia International University) recently Shinto: The Gospel’s Gate, a book that explores Japanese atonement concepts in light of honor and shame.


The Japanese have a particular understanding of sin. The word is 罪 tsumi, which also means crime. So ‘sinner’ is translated as 罪人tsumibito, criminal. Therefore, when a Japanese person is told that they are a sinner, they answer that they are not criminals. Their confusion is made worse when we speak of penal substitution and God’s justice in connection with salvation.

In Shintō thought, tsumi is directly related to kegare, physical and spiritual impurity. In Shintō the world is filled with spirits which must be properly served to avoid their anger and receive their blessing. One of the barriers to receiving blessing is tsumi and kegare. This echoes Jesus’ rebuke to the Pharisees to clean the inside of the cup first (Matt. 23:26). Interestingly, Shintō deals with this kegare through お祓い Oharai.

Oharai is a twice-a-year rite where participants transfer their tsumi and kegare onto a paper doll. This doll has several names – one is 贖物 agamono, which translates as ‘ransom.’ Japanese Shintō scholar Kato Genchi refers to it as an inanimate scapegoat (On Shintō). This word, scapegoat, also appears in Leviticus 16 and the rite of Yom Kippur.

Torii of Aoshima Shrine, credit

The scapegoat is anointed with the blood of the slain goat and bull and then sent into the wilderness. It is by the sending away of the live goat that the people of Israel are made clean before YHWH. And it is through the work of the agamono that the Japanese are cleansed from their tsumi and kegare.

The parallel between Oharai and Yom Kippur led me to question my understanding of words like atonement, propitiation, sin, salvation, and sanctification. But the hardest word to deal with was the Hebrew term Azazel, which is often glossed ‘scapegoat.’ Many English translations have a footnote next to the word, saying, “Hebrew word of unknown origin, believed to be a demon.”

Azazel is not a demon, it is a name that refers to Jesus, the God Who Bears Our Sin. Hebrews 9:6-28 uses Yom Kippur to describe the atonement through Jesus. The climax of the argument is in 9:23-28. Verse 28a, “so Christ, having been offered once to bear the sins of many” (ESV) must be a reference to the live goat who bore the sins of Israel into the dessert (Lev. 16:22). Thus, scripture itself is using Yom Kippur and the live goat, le Azazel, as a typological prophecy. And I would not have learned this without trying to understand Shintō.

There are scapegoat rituals in cultures throughout the world. Leviticus 16 and Oharai provide a way to explain the gospel in shame-honor language through the lens of spiritual purity and impurity. In your context, look for a scapegoat rite which removes impurity and/or shame. It might take the most surprising form, like a paper doll. But God can use a simple piece of paper to explain the most profound and wonderful story in the world.

 

Posted in Evangelism, Jesus Christ Tagged with: , , ,

Creation to Christ Story

Andy Smith has served in Southeast Asia since 1989. He is the International Coordinator for Evangelization with OMF International.


Several years ago I learned about Creation to Christ stories. These stories summarize the Bible. Versions range from 1 minute to 60 minutes long. I find them a wonderful way to tell others about the big story of God and how we fit in it.

I initially wrote a Creation to Christ story using ‘the purpose of life’ as its theme. Because I train people who serve in many different contexts, I have written several additional Creation to Christ stories. Each one is for a specific context. Below is a 2-minute version for honor-shame contexts. Consider trying it with your friends who were shaped by that context.

A long time ago, God made the universe. Of all that He created, people were the most special. He bestowed the highest honor on them, making them in His image.

One day, people were tempted to do disobey God. After doing the shameful deed, they became separated from Him.

More and more people were born. They, too, did shameful things. However, God chose a man and promised him, “I will make you into a great nation. I will bless you, and I will bless the whole world through your descendants.” That man believed God. In the following years, God fulfilled His promise to him.

Nevertheless, people continued to do shameful things. So, God sent them messengers. Occasionally, those messengers announced that He would send a Savior who would make it possible for people’s honor to be restored.

At the right time, God sent that Savior. His name is Jesus. He performed miracles, healed the sick, and taught with authority. Those who believed He was the Promised Savior became His followers. God gave them the right to become His children.

Others refused to believe. They had Jesus arrested and put to death. Unknown to them, God was working out His plan. He put on Jesus the shame of all people. Jesus died on their behalf. Then, to give Him the greatest honor for having done so, God raised Him from the dead.

Jesus appeared to His followers. He told them that they would receive the Spirit of God who would change them from the inside out, enabling them to become honorable.

Jesus returned to heaven. As promised, His followers received the Spirit of God who changed them from the inside out.

The same is happening today. God forgives those who believe that Jesus died for them. He removes their shame and gives them the right to become His children. His Spirit changes them from the inside out, enabling them to become honorable.

I’m one of them. I enjoy helping others have their honor restored. Is this something you and your family would be interested in?

 

Posted in Bible, Evangelism Tagged with: ,

What is HonorShame.com?

What is HonorShame.com? I want to answer this question for two reasons. One, to provide a brief background for the many new subscribers to this website. And two, to share how blog posts will be different in the future.

HonorShame.com started in 2013 to equip Christian ministers and foster a biblical conversation about honor-shame. The focus point has always the concept of honor and shame. I (Jayson Georges) started and edit the website, but the aim is an open platform for community resourcing. At this point, HonorShame.com is the online hub for the Honor-Shame Network.

I’m pleased and amazed to see how the conversation on honor-shame has developed among mission communities. The topic is now commonly discussed in ministry and academic contexts, such as pre-field training and EMQ national gatherings. The website HonorShame.com has over 3,700 blog subscribers and about 10,000 monthly views. But most encouraging, I have heard many stories about significant life changes, both personally and strategically, from people as they have learned about honor and shame.

The tsunami of publications about shame in Western culture has buoyed our ministry conversation about honor-shame. Without Brene Brown, there would have far less interest in honor-shame these last 5 years. There has been a cultural reawakening to shame (but not yet to honor!). HonorShame.com has been fortunate to catch that wave and make a small contribution.  

When I (Jayson Georges) started the website I personally committed to blogging once a week for the first four years. But this last year our family has relocated overseas and I am pursuing other ministry opportunities. Because of time constraints, I only plan to blog monthly. I still plan to remain active in conversations and training events on honor-shame. I will release new resources when my next IVP book Ministering in Patronage Cultures releases this summer. The Honor-Shame Network still plans to organize another Honor-Shame Conference at Wheaton (June 2020). I still want to keep the conversation going. But in this current season, I simply don’t have to chance to write, edit, and post blog posts every week.

This post also serves as an open invitation for guest posts. The conversation on honor-shame is still rather new, and many questions remain. This post has a list of topics people want to know more about. If you have some insight, reflection, or research worth sharing, please do contact info@honorshame.com. You can read the guidelines and suggestions for guest posts at http://honorshame.com/guestposts/. Thanks!

 

Grace and Peace,

Jayson

Posted in Uncategorized

Top 10 Posts of 2018

Here are the top 10 posts from www.HonorShame.com in 2018. 

10. Is Africa ‘Power-Fear’ or ‘Honor-Shame’?

9. Honor Restored—New Evangelism Tool from Cru

8. Psalm 23 (HSP)

7. Recordings from the Patronage Symposium

6. 3 In 1: Integrating Guilt, Shame, and Fear

5. An Interactive Global Map of Culture Types

4. The Meaning of ‘Fear-Power’—3 Options

3. A 4th Category of ‘Pain-Pleasure’?

2. Four Problems with Guilt-Based Morality

1. CAUTION: Honor-Shame is “Unbalanced” and “Extreme”!!

You can also check out the top 10 blogposts for 201420152016, and 2017.

 

Posted in Uncategorized Tagged with:

“Patronage”: A Visual Explanation

The Patronage Symposium (October 2018, Beirut) wanted to develop resources for an ongoing conversation on patronage. Along with audio recordings of all the presentations, we are glad to share this visual explanation of patronage. Although the concept of patronage can be abstract and confusing, this picture shows how relationships  in honor-shame cultures typically work on a single page.

The visual should be self-evident, but here is a quick explanation. 

  • Definition (center): Patronage, at its core, is a reciprocal relationship between a “patron” and a “client.”
  • Mutual Expectations (left): The relationship has important features which apply to both sides of the relationship. 
  • Potential Pitfalls (right): Sinful humans often corrupt the patronage exchange. We must acknowledge this common reality, but realize these negative aspects are not inherent qualities of patronage.
  • Patron Description (top): The patron is a the superior party expected to give certain benefits and act in a certain manner. These words describe the qualities and gifts of patrons.
  • Client Description (bottom): The bottom words describe the qualities and expectations of clients. 

This resource was developed as a teaching resource. So it is free to download, copy, share, and use for any purpose. A special thanks to all the participants for the ideas, and a huge thanks to Werner Mischke for his design work. 

 

Posted in patronage, Relationships, Resources, Theology Tagged with: , ,

Honor and Wealth—9 Quotes from St. Basil

St. Basil the Great (330-379) was bishop of Caesarea (central Turkey) and the father of Western monasticism. As one of the Cappadocian Fathers, Basil was a prolific theologian who shaped orthodox Christology. Born into a rich, landowning family, Basil spend most of his inheritance on establishing the Basiliad, a large charitable facility where the poor could receive food, shelter, and medical care free of charge. Some claim his foundation was the first modern “hospital.”

Basil often spoke about social justice, care for the poor, and humanitarian aid. I recently read four of Basil’s homilies on wealth and justice (published as On Social Justice). His messages were truly amazing—convicting, insightful, and timeless. At several points, Basil appeals to honor and shame to redefine true wealth and motivate generosity. Here are nine quotes.

Stewarding Wealth

Of what have you (rich people) been deprived? Of the glory that derives from wealth? Had you not sought glory from the dirt, you would have discovered the true glory like a shining beacon leading you to the Kingdom of Heaven. Nonetheless, having wealth is dear to you, though you gain from it no advantage whatsoever. (To the Rich, 2)

Why then do you go to so much trouble, why do you wear your self out, seeking to secure your wealth with bricks and mortar? After all, “a good name is to be chosen rather than great riches.” If it is the honor that derives from wealth that attracts you, just think how much more glory you will gain by having a multitude of children call you “father” then by having a multitude of gold coins jingling in your purse. You must leave your money behind in the end whether you will or not, but the honor that proceeds from good works will escort you to the Master. All the people will surround you when you stand before the Judge of all, calling you “father” and “benefactor” and all the other titles that pertain to those who show philanthropy. …Your glory will be eternal; you will inherit the crown of righteousness and the Kingdom of Heaven. All these things will be your reward for your stewardship of perishable things but you do not even consider them, forgetting about things hoped for in your concern for the things of the present. Come now, distribute your wealth lavishly becoming honorable and glorious in your expenditures for the needy. (I Will Tear Down My Barns, 3)

Why then are you wealthy while another is poor? Why else, but so that you might receive the reward of benevolence and faithful stewardship, while the poor are honored for patient endurance in their struggles. (I Will Tear Down My Barns, 6)

Repentance and Judgment

The king of Nineveh [in Jonah] himself turned his glory and splendor into shame. He put aside his crown and poured dust on his head; he cast off his royal garment and put on sackcloth. He left his high and exalted throne and crawled pitifully upon the ground. (In Time of Famine and Drought, 3)

[At the judgment seat of Christ] Without friends, without helpers, without supporters, without even a word in your own defense, you will be lead forth in disgrace, with bowed head and downcast eyes, utterly forsaken and ashamed. … Then everlasting shame will be the portion of sinners. (To the Rich, 6)

Being Grateful to God

From God comes everything beneficial…but human beings respond with a bitter disposition, misanthropy, and an unwillingness to share. Such characteristics are what this man offered back to his Benefactor. (I Will Tear Down My Barns, 1)

O mortal, recognize your Benefactor! Consider yourself, who you are, what resources have been entrusted to you, from whom you received them, and why you received more than others! (I Will Tear Down My Barns, 2)

How much gratitude you ought to have shown to your Benefactor, how joyful and radiant you ought to have been that you are not one of those who crowd in at others’ doors, but rather others are knocking at your door. But now you lower your eyes and quicken your step, lest anyone pry some small coin from your grasp. (I Will Tear Down My Barns, 6)

For the faithful, the grace of God …returns double for what is given. Lend, you who lack, to the rich God. He is a trustworthy guarantor, since He has the treasures of land and sea at His disposal. …With God it is a matter of honor to give a generous return. (In Time of Famine and Drought, 6)

To learn more around honor-shame in historical theology, see these posts.

 

Posted in Uncategorized

James 1 (HSP)

This paraphrase of James 1 is from the new book James: An Honor-Shame Paraphrase, by Dr. Daniel K. Eng. 


From James, a slave in the service of Jesus, the exalted King. To the twelve tribes of God’s cherished people, far away from home, who live as outsiders in a foreign land, may you rejoice in God’s favor.1

Difficulties Refine Your Devotion to God

My dear family members, celebrate greatly whenever you go through all kinds of difficult times. You all know this process proves your loyalty to God, just like the process of testing gold proves that it is genuine. A furnace both tests the authenticity of gold and refines the purity of gold. Likewise, these difficulties make your devotion to God stronger. And let your collective devotion to God continue to grow and mature, so that you will be a fully developed family. Your loyalty will bring you toward the goal of being perfectly acceptable to God, not falling short in any way.2–4

Full Allegiance to God

But if any of you family members fall short in wisdom, ask our benevolent God! He generously gives to everyone no matter what their status. He is never reluctant; he doesn’t look for fault when giving to anyone. If anyone asks the Benefactor for wisdom, he will be glad to give it as a gift. But that family member must ask in loyalty to God alone, without wavering back and forth. Because someone who wavers and holds back from full allegiance to God is like an unpredictable wave, being tossed by the wind. That person has shown himself to be disloyal, and should not expect that the Benefactor will give him a gift. He has divided loyalties; he is a double-crosser. He cannot decide with whom his allegiance lies. He is two-faced and has no fidelity in anything he does.5–8

The Reversal of the Disgraced and Admired

The debased and marginalized brother or sister should publicly celebrate the high esteem that he will receive in the future. The rich man, now honored by society, should celebrate the disgrace he expects to get. Like a spring flower, those rich people receive admiration, but it will not last. The sun blazes and comes up with a burning wind, making the land like an oven. It reduces the grass to a wasteland, and the flowers shrivel up and die. The beautiful appearance that everyone celebrated is lost forever. In the same way, the rich man will lose the admired status he has while doing all his business.9–11

Main Idea: God Esteems the Loyal

God esteems the person who remains loyal through all the difficulties. Just like we can tell that gold is pure when it remains the same in the fire, God esteems and approves the person who remains loyal to him through the tough times. That loyal brother or sister can look forward to receiving something even more valuable than gold: the crown of life, the eternal badge of recognition, which God promised to bestow on those devoted to him.12

God Does Not Entice Anyone to Disloyalty

No one should say in these difficult times, “God is leading me to be disloyal to him.” After all, this would be impossible. God cannot be disloyal to anyone, and he never wants anyone to be disloyal to him. But that enticement to be disloyal to God comes from inside someone, from a person’s own desire, from the unspeakable things inside the heart. His own desire to be unfaithful carries him away. This desire to betray God leads to disgraceful acts, which grow unhindered and lead to shameful death.13–15

My cherished and precious family, do not give in and follow the voices that lead you to wander away and be disloyal to our God, the benevolent One. Remember, every precious act of benevolence and every praiseworthy gift comes from above. God gives only good gifts, never evil. The good gifts come down like rain from our loving Father, the exalted One who made the sun and the moon and the stars. God is always the same. He is solid like a rock and never changes; he is not inconsistent like shadows. God decreed to birth us into his family through his true and reliable declaration, so that we would be the most precious of everything he created. God views us the way a proud father views his treasured children.16–18

Do Not Be Filthy

Always remind yourselves of this, my cherished family members—all of you should be eager to listen, be careful in choosing your words, and be patient before becoming angry with one another. Contain your desire to talk back or get even, because fleshly anger does not cultivate a life rightly devoted to God. Do not fool yourself into thinking your anger will end up honoring God. Because of this, remove the disgraceful things that make you defiled and unacceptable, as if you were stripping off your filthy outfit to prepare for baptism. Put them all aside: anger, hate, and malice. Instead, be immersed in humility. Embrace the precious gift that God has given us, the decrees he has embedded deep within you. This word has the might and potency to completely transform you.19–21

Be Executors of God’s Decrees

Live out the identity of being God’s family. Don’t just pretend that you like the word of God—do what it says! Be the administrator and executor of God’s righteous decrees. Do not hear it and then do nothing. That amounts to lying to yourselves about your allegiance to God. If someone receives the king’s decrees but fails to implement them, he is like a man who carefully examines his face in a mirror for a long time, then as soon as he walks away forgets what he looks like. All the time in front of the mirror amounted to nothing. But the person who takes care to examine God’s full and perfect declaration and stays loyal to it— he’s not just hearing or reading it. He is an esteemed executor of the King’s edicts. He is a trusted lieutenant or steward, acting on God’s behalf. He will be favored and distinguished. 22–25

Preview of the Rest of James: True Devotion to God

If you think that you are devoted to God, but your words are not under control, you’re fooling yourself. Your so-called devotion to God is worthless in his eyes. True devotion that is valuable before God is like unalloyed gold and silver. Like a spotless sacrifice, let your deeds before God be spotless. This unsullied devotion means caring for those marginalized and disregarded in society, including women without husbands or children without parents. True devotion to God our Father also banishes the undignified and disgraceful things of the world, keeping them from polluting you.26–27


Click here for more information on the book James: An Honor-Shame Paraphrase.

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New Book—James: An Honor-Shame Paraphrase

The new book James: An Honor-Shame Paraphrase is now available ($2.99 Kindle edition). Along with 1 PeterEsther, and Psalms this is the fourth title in the Honor-Shame Paraphrase series.

With fresh language and research insights, Dr. Daniel K. Eng unpacks the honor-shame themes of James. He deftly traces James’ main exhortation to remain loyal to God alone and the pastoral strategies for developing biblical community. With an introduction to the socio-cultural context of the epistle, this book clearly presents the original, cultural meaning of James.

Learn more about the Honor-Shame Paraphrase series, or buy the book hereClick here to request a free PDF copy for classroom use or public review. The next post will feature the honor-shame paraphrase of James chapter 1. 

Author

The author Daniel K. Eng is a PhD Candidate in Biblical Studies at the University of Cambridge. He is a graduate of Talbot School of Theology (ThM, Bible Exposition; DMin, Asian American Ministry) and has served as a pastor in churches in California, Texas, and the United Kingdom. He is the author of journal articles on honor-shame as well as the epistle of James. His thesis focuses on divine approval in James in view of the Septuagint, intertestamental literature, and the sayings of Jesus.
 

Endorsements

“The proliferation of Bible translations today results from debates about the best ‘literal’ rendering of ancient linguistic and grammatical forms into modern languages. Daniel Eng’s paraphrase of James takes this a step farther by highlighting more subtle social and cultural matters of the ancient world, related to family, community, loyalty, and allegiance. Its implications for our theology and our church cannot be underestimated. Indeed, it offers an important corrective for today’s Christianity informed by Western cultural values.”

Dr. Alexander Chow, Senior Lecturer in Theology and World Christianity, University of Edinburgh, author of Chinese Public Theology

“Daniel Eng is imminently qualified to write an honor-shame paraphrase of James. His doctoral studies have given him a thorough understanding of the book, and his experiences in an Asian culture enable him to readily see the honor-shame nuances of the letter. Equally significant, he shows that James is not simply a collection of disconnected pearls, but is instead a progressive unfolding of a single theme—“God esteems those who persevere in loyalty to him.” An added bonus for preachers are the many delightful contemporary expressions for biblical phrases. This is an engaging and valuable book!”
Donald R. Sunukjian, Professor of Preaching, Talbot School of Theology, author of Invitation to James

“I plan to use this translation in future courses on the epistle of James to help my students break out of their preconceptions of this challenging little text.” 
Dr. Mariam Kamell Kovalishyn, Professor at Regent College, author of James: Zondervan Exegetical Commentary on the New Testament

“Daniel K. Eng’s Honor-Shame Paraphrase of James is a true treasure and an excellent tool for studying the social-cultural background of James. With language that exposes implicit nuances hidden beneath the text, Eng brings the modern reader back into the original context by capturing the implied-values of honor and shame. Values such as loyalty, allegiance, family, and social status come to the surface. Seeing the communal pressures of bringing honor or shame to one’s family is a critical undertone that is often lost when reading through the individualistic perspective of Western Christianity. These passages are helpfully rephrased to reflect the communal paradigm of the original audience. Pastors ministering in cultural contexts that are steeped in an honor and shame framework will find language that is directly applicable to their congregations. Preachers, in general, will welcome this paraphrase as a powerful resource for illustrating the biblical text. I highly recommend this work for any serious student of James.”

Rev. Hanley Liu, English Pastor, First Chinese Baptist Church of Walnut

“What Eng has successfully done with his paraphrase of James is provide modern readers access to the ancient context of an important New Testament epistle. We now know that the benefits for understanding the ancient world of the Bible are inestimable. This work is a valuable part of that pursuit. Anyone interested in the New Testament should read this book.”

Dr. Jeffrey P. García, Assistant Professor in Bible, Nyack College

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