{"id":8994,"date":"2016-10-04T19:06:10","date_gmt":"2016-10-04T11:06:10","guid":{"rendered":"http:\/\/admin.patheos.com\/blogs\/jacksonwu\/?p=8994"},"modified":"2016-10-06T06:26:11","modified_gmt":"2016-10-05T22:26:11","slug":"what-lgbt-teaches-the-church-about-shame-part-3","status":"publish","type":"post","link":"https:\/\/www.patheos.com\/blogs\/jacksonwu\/2016\/10\/04\/what-lgbt-teaches-the-church-about-shame-part-3\/","title":{"rendered":"What LGBT Teaches the Church about Shame (Part 3)"},"content":{"rendered":"\n<\/head>

This post concludes the series by giving three suggestions to apply the observations made in Part 1<\/a> &\u00a0 Part 2<\/a> concerning the use of honor-shame in social issues.<\/p><\/blockquote>\n

Jesus said those of this world are more shrewd than people of the light (cf. Luke 16:8). The church\u2019s response to the LBGT movement might be a modern case-in-point. Here are three initial suggestions for the church to move forward with greater shrewdness.<\/p>\n

Morality is Bigger than Law<\/strong><\/span><\/h1>\n

First<\/strong>, the church should recognize legal-guilt language is not always sufficient to engage moral issues of the heart and in society.<\/p>\n

\"Credit:<\/a>
Credit: Public Domain<\/figcaption><\/figure>\n

In fact, the LGBT itself has seized the opportunity to intertwine the sphere of law and shame. As we\u2019ve seen, people have used honor-shame language to describe what they regard as inalienable human rights. A key point is this: LGBT has adopted the precise language Christians have supposed is a biblical and objective manner of talking about right and wrong<\/em>.<\/p>\n

The LGBT\u2019s intertwining of legal and shame rhetoric demonstrates that legal metaphors (revered in Western theology) are not inherently sacred. In a democratic society based on the rule of law, the populous make something \u201cright\u201d or \u201cwrong\u201d simply by changing laws. If the church only talks about morality using law language, those who live in democracies will continue to mishear or ignore such metaphors.<\/p>\n

Confucius prioritizes shame above law as a tool of shaping morality. He writes,<\/p>\n

If the people are led by laws, and uniformity among them be sought by punishments, they will try to escape punishment and have no sense of shame. If they are led by virtue, and uniformity sought among them through practice of ritual propriety, they will possess a sense of shame and come to you of their own accord. (Analects<\/em> 2:3)<\/p><\/blockquote>\n

It\u2019s time to regain a broader understanding of shame in relationship to morality and theology. As we do, the church\u2019s ministry can be more biblically faithful and culturally meaningful both in America and around the world.<\/p>\n

Regaining a Sense of Shame in the Church<\/strong><\/span><\/h1>\n

Second<\/strong>, Christians must radically rethink common views of the church.<\/p>\n

\"Credit:<\/a>
Credit: Pixels<\/figcaption><\/figure>\n

In actual practice, Western churches conform to the broader culture inasmuch as people treat the church as a voluntary social club rather than an essential aspect of Christian identity and maturity. Even a godly sense of shame requires a strong sense of collective identity. As long as Christians\u2019 fundamental loyalty is not to one another, they remain highly prone to the shame tactics of the wider culture.<\/p>\n

In the New Testament, discussions about Christian character presume the church\u2019s strong sense of collective identity. Corinth in some ways is an ancient precursor to contemporary Western culture. In 1 Corinthians 5:1\u20132, Paul laments,<\/p>\n

\u201cIt is actually reported that there is sexual immorality among you, and of a kind that is not tolerated even among pagans, for a man has his father\u2019s wife. And you are arrogant! Ought you not rather to mourn? Let him who has done this be removed from among you.\u201d (ESV)<\/p><\/blockquote>\n

Paul\u2019s response is convicting and insightful. In verses 9\u201313, Paul adds,<\/p>\n

\u00a0<\/sup><\/strong>I wrote to you in my letter not to associate with sexually immoral people\u2014not at all meaning the sexually immoral of this world, or the greedy and swindlers, or idolaters, since then you would need to go out of the world. But now I am writing to you not to associate with anyone who bears the name of brother if he is guilty of sexual immorality or greed, or is an idolater, reviler, drunkard, or swindler\u2014not even to eat with such a one. For what have I to do with judging outsiders? Is it not those inside the church whom you are to judge? God judges those outside. \u201cPurge the evil person from among you.\u201d<\/p><\/blockquote>\n

Paul forges a sharp distinction between insiders and outsiders. Accordingly, Paul directly appeals the Corinthians\u2019 shame when they insist on their individual rights rather than allow themselves to be wronged. He says,<\/p>\n

\u201cWhen one of you has a grievance against another, does he dare go to law before the unrighteous instead of the saints?\u2026 So if you have such cases, why do you lay them before those who have no standing in the church? I say this to your shame<\/em>\u201d (1 Corinthians 6:1, 4\u20135).<\/p><\/blockquote>\n

Christian<\/em> community requires that individuals humble themselves for the sake of the church\u2019s witness in the world.<\/p>\n

It\u2019s difficult to persuade others on moral issues when our own house is a wreck. For the church to have a godly sense of shame, we must regain a counter-cultural practice\u2013\u2013church discipline. Consider Paul\u2019s word of love in 1 Thessalonians 3:14\u201315,<\/p>\n

\u201cIf anyone does not obey what we say in this letter, take note of that person, and have nothing to do with him, that he may be ashamed<\/em>. Do not regard him as an enemy, but warn him as a brother.\u201d<\/p><\/blockquote>\n

For many, the reflex reaction against this practice likely reflects the fact that they have subtly adopted the perspective of the wider individualistic, \u201cfame-shame\u201d culture. Yet, what are those outside the church to think when Christians want to legislate the behaviors of outsiders when believers are unwilling to enact church discipline on the chronic fornication, divorce and adultery in its midst?<\/p>\n

Social mores have loosened at the same time the church has relaxed its expectations of church members. This is probably not coincidental. Many churches use various attractional techniques to woo the world\u2019s tolerance.<\/p>\n

However, the increasing fixation on attracting seekers comes at a high cost and might subtly succumb to the fatal trappings of a \u201cfame-shame\u201d culture. Unknowingly, such churches make \u201cbelonging\u201d the principle conviction that guides ministry practice. The greatest sin is anything that draws a line that might make someone feel like an outsider to God\u2019s people.<\/p>\n

\"Credit:<\/a>
Credit: wikipedia<\/figcaption><\/figure>\n

As the American church faces its marginalized status, one realizes that something else might fuel zeal to build large, seeker-friendly churches. Perhaps, rapid growth and popularity has the attractive side effect of appeasing the churches\u2019 own sense of shame by making them feel like they<\/em> belong<\/em> in the broader culture.<\/p>\n

Shamed for Christ\u2019s Name<\/strong><\/span><\/h1>\n

Third<\/strong>, Christians should explore constructive uses of shame.<\/p>\n

After all, various biblical writers equipped the early church, a social minority, to use shame when engaging outsiders. Rather than assume a position of power, early believers intentionally used weakness to undermine the honor-shame dynamics of the culture.<\/p>\n

Peter urges readers to respond to outsiders<\/p>\n

\u201cwith gentleness and respect, having a good conscience, so that, when you are slandered, those who revile your good behavior in Christ may be put to shame<\/em>\u201d (1 Pet 3:15\u201317).<\/p><\/blockquote>\n

Paul makes similar comments to social groups who lacked social influence. Despite the lack of political rights, their behavior should give opponents no occasion to \u201crevile\u201d or \u201cslander\u201d God\u2019s word (Titus 2:3\u20138; 1 Tim 5:14; 6:1).<\/p>\n

Hopefully, these observations will stimulate conversation concerning the contemporary Western context. As a prerequisite, a biblically faithful response to culture requires Christians to stop using worldly methods of shaming. Some behaviors are subtle. For example, we should ask, \u201cHow do we talk about LGBT? With generosity and grace or fear and anger?\u201d Even how we talk about social groups can perpetuate destructive uses of shame.<\/p>\n

\u201cIf anyone suffers as a Christian, let him not be ashamed, but let him glorify God in that name\u201d (1 Peter 4:16).<\/p><\/blockquote>\n

This alternative lifestyle is the fruit of consistent Christian character. The church\u2019s perseverance transcends cultural trends and appeals to more fundamental human<\/em> values like love, justice, and unity. Rather than insist on individual rights, Paul welcomed suffering as a means of seeking honor before God. Living in the margins of culture provides a unique opportunity to exalt Christ\u2019s name, not personal fame.<\/p>\n

\u00a0<\/p>\n

Save<\/span><\/p>\n

Save<\/span><\/p>\n<\/body><\/html>\n","protected":false},"excerpt":{"rendered":"

This post concludes the series by giving three suggestions to apply the observations made in Part 1 &\u00a0 Part 2 concerning the use of honor-shame in social issues. Jesus said those of this world are more shrewd than people of the light (cf. Luke 16:8). The church\u2019s response to the LBGT movement might be a […]<\/p>\n","protected":false},"author":2368,"featured_media":8996,"comment_status":"closed","ping_status":"closed","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[8],"tags":[2171],"class_list":["post-8994","post","type-post","status-publish","format-standard","has-post-thumbnail","hentry","category-honor-shame-face","tag-lgbt"],"yoast_head":"\nWhat LGBT Teaches the Church about Shame (Part 3)<\/title>\n<meta name=\"description\" content=\"This post concludes the series by giving three suggestions to apply the observations made in Part 1 &\u00a0 Part 2 concerning the use of honor-shame in\" \/>\n<meta name=\"robots\" content=\"index, follow, max-snippet:-1, max-image-preview:large, max-video-preview:-1\" \/>\n<link rel=\"canonical\" href=\"https:\/\/www.patheos.com\/blogs\/jacksonwu\/2016\/10\/04\/what-lgbt-teaches-the-church-about-shame-part-3\/\" \/>\n<meta property=\"og:locale\" content=\"en_US\" \/>\n<meta property=\"og:type\" content=\"article\" \/>\n<meta property=\"og:title\" content=\"What LGBT Teaches the Church about Shame (Part 3)\" \/>\n<meta property=\"og:description\" content=\"This post concludes the series by giving three suggestions to apply the observations made in Part 1 &\u00a0 Part 2 concerning the use of honor-shame in\" \/>\n<meta property=\"og:url\" content=\"https:\/\/www.patheos.com\/blogs\/jacksonwu\/2016\/10\/04\/what-lgbt-teaches-the-church-about-shame-part-3\/\" \/>\n<meta property=\"og:site_name\" content=\"Saving God\u2019s Face\" \/>\n<meta property=\"article:author\" content=\"https:\/\/www.facebook.com\/savinggodsface\" \/>\n<meta property=\"article:published_time\" content=\"2016-10-04T11:06:10+00:00\" \/>\n<meta property=\"article:modified_time\" content=\"2016-10-05T22:26:11+00:00\" \/>\n<meta property=\"og:image\" content=\"https:\/\/wp-media.patheos.com\/blogs\/sites\/576\/2016\/09\/White_House_rainbow_colors_to_celebrate_June_2015_SCOTUS_same-sex_marriage_ruling-e1475025394210.jpeg\" \/>\n\t<meta property=\"og:image:width\" content=\"510\" \/>\n\t<meta property=\"og:image:height\" content=\"329\" \/>\n\t<meta property=\"og:image:type\" content=\"image\/jpeg\" \/>\n<meta name=\"author\" content=\"Brad Vaughn\" \/>\n<meta name=\"twitter:card\" content=\"summary_large_image\" \/>\n<meta name=\"twitter:creator\" content=\"@savinggodsface\" \/>\n<meta name=\"twitter:label1\" content=\"Written by\" \/>\n\t<meta name=\"twitter:data1\" content=\"Brad Vaughn\" \/>\n\t<meta name=\"twitter:label2\" content=\"Est. reading time\" \/>\n\t<meta name=\"twitter:data2\" content=\"7 minutes\" \/>\n<script type=\"application\/ld+json\" class=\"yoast-schema-graph\">{\"@context\":\"https:\/\/schema.org\",\"@graph\":[{\"@type\":\"WebPage\",\"@id\":\"https:\/\/www.patheos.com\/blogs\/jacksonwu\/2016\/10\/04\/what-lgbt-teaches-the-church-about-shame-part-3\/\",\"url\":\"https:\/\/www.patheos.com\/blogs\/jacksonwu\/2016\/10\/04\/what-lgbt-teaches-the-church-about-shame-part-3\/\",\"name\":\"What LGBT Teaches the Church about Shame (Part 3)\",\"isPartOf\":{\"@id\":\"https:\/\/www.patheos.com\/blogs\/jacksonwu\/#website\"},\"datePublished\":\"2016-10-04T11:06:10+00:00\",\"dateModified\":\"2016-10-05T22:26:11+00:00\",\"author\":{\"@id\":\"https:\/\/www.patheos.com\/blogs\/jacksonwu\/#\/schema\/person\/c6033eb278ed95fcd5f10ce3ad21210c\"},\"description\":\"This post concludes the series by giving three suggestions to apply the observations made in Part 1 &\u00a0 Part 2 concerning the use of honor-shame in\",\"breadcrumb\":{\"@id\":\"https:\/\/www.patheos.com\/blogs\/jacksonwu\/2016\/10\/04\/what-lgbt-teaches-the-church-about-shame-part-3\/#breadcrumb\"},\"inLanguage\":\"en-US\",\"potentialAction\":[{\"@type\":\"ReadAction\",\"target\":[\"https:\/\/www.patheos.com\/blogs\/jacksonwu\/2016\/10\/04\/what-lgbt-teaches-the-church-about-shame-part-3\/\"]}]},{\"@type\":\"BreadcrumbList\",\"@id\":\"https:\/\/www.patheos.com\/blogs\/jacksonwu\/2016\/10\/04\/what-lgbt-teaches-the-church-about-shame-part-3\/#breadcrumb\",\"itemListElement\":[{\"@type\":\"ListItem\",\"position\":1,\"name\":\"Home\",\"item\":\"https:\/\/www.patheos.com\/blogs\/jacksonwu\/\"},{\"@type\":\"ListItem\",\"position\":2,\"name\":\"What LGBT Teaches the Church about Shame (Part 3)\"}]},{\"@type\":\"WebSite\",\"@id\":\"https:\/\/www.patheos.com\/blogs\/jacksonwu\/#website\",\"url\":\"https:\/\/www.patheos.com\/blogs\/jacksonwu\/\",\"name\":\"Saving God\u2019s Face\",\"description\":\"Doing Theology. 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