Guilt and Shame and Fear

The effects of the Fall are reflected in the way people sin or show the ‘curse’ in their lives. This is reflected in at least three ways (cf. Genesis 3):

1. You shall surely die. (resulting guilt)
   
2. Their eyes were open – they were naked (resulting shame)
   
3. They were afraid and hid themselves (resulting fear)
   

The European (and Western ‘Gospel’) has been primarily focused upon preaching a ‘guilt’ gospel. This relates to the need for dealing with the problem of sin and leads to transactional conversion (the rightous Judge forgives the criminal based on the payment of another; substitutionary atonement, etc.) Too often, however, when people get their sin dealt with (forgiven, etc.) they think they can just move on and live their life how they want – without fearing being barred from Paradise when they die.

Many world cultures are based more on ‘shame’ and ‘fear’ rather than on 'guilt.' These reflect the ongoing realities of life in a world community (or local family, clan and people-group) and lived among the dangers and terrors of a hostile world.

It’s not wrong to only present the first aspect i.e. related to guilt and the need for propritiation and atonement; indeed, it is vital and necessary. But we must also attack the issues of shame and fear – or the result will be whole regions and nations where Christianity (so-called) is a mile wide but only an inch thick – with similar results in N. America but for different reasons, as per our presentations. Fear is so prominent in many parts of the world (now also in the West, since post 9/11 terrorism has begun to be such a factor in Western life).

In one sense, people don’t need more guilt or shame or fear. Many won’t attend churches where they know they’ll get emotionally brow-beaten by a preacher any more than some overweight people want to get onto a scale. (They already know the problem and the scale just reminds them of it, unless, that is, they are seeing progress in a more positive direction). Beyond (or as well as dealing with the 'guilt factor,' people need to know how they can be released from the tit-for-tat balance needs of whatever or whoever shames them - and from what they fear.

Put another way, indeed (in some cultures and settings) they may need more clarity in how or why they are guilty, in how or why they are still producing or consumed by shame, or how and why it is that fear so dominates and constrains their lives. And then the Good News may be also shared of Who it is that sets them free from all of that, or goes through it with them - giving courage and hope, making sense of it all.

Shame in cultures relates to people as individuals, members of family, clan and people-groups (ethne) and in some ways also to ‘the nation.’ Saving face, avenging wrongs and slights, and actual harm done to them, are very much to the fore.

They need to be helped to see that they have shamed God (through sin and rebellion and falling short of His demands and purposes for them – individually, in their relationships with others and with this planet -- and that in one sense it may be necessary sometimes even to ‘shame’ family and clan and people-group in order that no longer will they bring shame to God. (In a similar way, Jesus (albeit using hyperbole) indicated that in following (loving, serving, obeying) Him it would sometimes seem (in contrast or relatively speaking) as if they ‘hated’ father or mother or children, etc. Just so, in all lives and cultures it is important to point out how one may not be following God but rather allowing lesser loves and loyalties to dictate thinking and behavior and thus bringing shame upon His honour and right to rule, and abusing the ways He has planned for this world.

In shame-based cultures, the eldest brother is avenger of blood (in some respects like the Kinsman Redeemer – the goel, in Old Testament Israel). There is obligation to restore honour whenever it has been damaged. One must restore the balance even if by blood (or die trying). In such cultures, guilt (say, over divorcing several wives) is as nothing compared to what it would be like to shame family or clan by not avenging perceived or actual wrongs against the family or clan.

Perhaps, therefore, one aspect of sharing or explaining an aspect of the Gospel within such cultures and contexts, may be in helping people to see how they have 'shamed God' and, futher, how Christ through the shedding of His own blood has righted the wrong. God's Son - the elder brother of the new family and clan thus set free - has paid fully the blood money.