Shame and Honor: Biblical Understandings and Islamic Cultural Ref

Dumitrescu: Shame and Honor: Biblical Understandings and Islamic Cultural Ref

Shame and Honor: Biblical Understandings and Islamic Cultural Reflections

the implications of such radical change for a Muslim? These are by Cristian Dumitrescu only a few of the questions that need to be answered if the gospel is to become relevant to people raised or living in a Medi- East and West have long been terranean Muslim culture. used as symbols of different cultural and religious perspectives. Cultural Differences between Christianity, associated with the East and West West, would like to communicate Western societies have be- its tenets to the Islamic world. come obsessed with guilt and But is Christianity prepared to justice. Western Christians read speak in intelligible terms to the biblical account through people in a different culture? their cultural glasses and West- What are the unspoken episte- ern biblical scholarship has built mological assumptions that lay a whole theological interpreta- behind language and behavior? tion of Scripture that frequently What process does a Muslim misses the intent of the original have to pass through in order to writers as well as the historical become a Christian? What are and cultural background of the writing. Basic values of Islamic Cristian cultures, such as shame and Dumitrescu, a honor, are almost unknown in Romanian na- the West or have a different tive, is a PhD meaning. Shame is translated as candidate in embarrassment and honor is Mission studies equated with pride. Yet shame at Andrews and honor have different conno- University, tations that are similar to mean- Michigan. ings in the biblical text. Published by Digital Commons @ Andrews University, 2005 1 14 Journal of Adventist Mission Studies Journal of Adventist Mission Studies, Vol. 1 [2005], No. 1, Art. 4 Missionaries try to convince most Muslims also permeate the Muslims to become Christians us- Bible, since it too was written in ing a guilt-based approach. Fre- the Mediterranean milieu. But in quently Muslims are puzzled by order to be able to read the Bible such a twisted reading of the Scrip- from such a perspective, one has tures that otherwise sound so fa- to understand the social context miliar to them. This may partially implied in the text and by the explain why Christianity is not very various themes, motifs, and successful in Muslim cultures. characters associated with bib- Muslim behavior is not defined in lical stories. Reading Scripture terms of guilt, but it is judged by from such a perspective could whether it brings honor or shame provide opportunities to commu- to the family, country, or Islam. nicate Christianity to Muslims. In order to become a Christian, a Muslim has traditionally been Definitions required to adopt a new lifestyle Shame and honor are complex that is foreign to the local culture concepts that require a detailed or mentality. When converted, and careful explanation. They Muslims find it difficult to adapt form the basis for behavior in so- to the new value system which is cieties where external factors play so distant from their own. There an important role. Shame, the is no question about their serious- response to the disapproval of oth- ness or sincerity. However, in the ers who define morality and eth- world of Islam, cultural and fam- ics, is expressed by the feeling of ily ties are stronger than the ones anxiety, embarrassment, or fear offered by the new religion, and for what others may say or see. It the end result is often a return to is a personal concern for repute the family religion. and also for the public recogni- Surveying the causes for tion of it. Public opinion exerts shame in Muslim societies, Elmer pressure on the individual, but states that also recognizes the reputation earned as a consequence of mea- to become a Christian is to shame suring up to expectations. the family and the Islamic religion. The shamed family tries to restore Shame and honor play on the honor and face by excommunicat- same continuum, shamelessness ing the Christian convert and treat- being dishonorable. Peristiany ing the person as though he/she (1966) considers that a person of were dead or never existed. If the good repute has both shame and family wishes to restore itself from honor, while a person of evil re- extreme shame, it may physically pute is credited with neither (42). punish the departed member, some- However, there is a difference be- times threatening or even taking the tween “being shamed,” which is person’s life (1993, 55). always negative, and “having The same values of shame shame,” which means to be con- and honor that are important to cerned about one’s honor. https://digitalcommons.andrews.edu/jams/vol1/iss1/4 2 1/2005 15 Dumitrescu: Shame and Honor: Biblical Understandings and Islamic Cultural Ref For Pitt-Rivers (1977), honor Islamic cultures, prestige has to matches shame as the value of a do with wealth, numbers of men, person in one’s own eyes, but also and numbers of sheep. On the in the eyes of society. It is an in- other hand, honor has to do with dicator of a person’s worth, a ba- integrity, nobility of spirit and sis for pride acknowledged by so- body. A man is honorable when ciety. Honor is the greatest form he meets certain exacting stan- of wealth, even more valuable dards of manliness and maintains than money. It implies an ex- his own reputation or his women. pected mode of conduct that un- Honor is also intimately related to conditionally requires a certain wealth (95-96). treatment in return. Pride be- Psychologists describe shame comes the right to status, and sta- as a very heavy feeling. Smedes tus is marked by the recognition (1993) considers that shame ap- of a certain social identity (1). pears when “we do not measure Public opinion plays a funda- up and maybe never will mea- mental role in the dynamics of sure up to the sorts of persons honor and shame. Even the pres- we are meant to be. The feeling, ence of an affronted person is when we are conscious of it, gives highly relevant to one’s honor. us a vague disgust with our-

When converted, Muslims find it difficult to adapt to the new value system which is so distant from their own.

Strange as it seems, a statement selves, which in turn feels like a offensive if said to the person’s hunk of lead on our hearts” (5). face may not bring dishonor if said In the same line, Fossum and behind the person’s back. Pitt- Mason (1989) describe shame as Rivers considers that the offense an inner sense of being completely “is not the action in itself but the diminished or insufficient as a per- act of obliging the offended one to son. It is the self, judging the self. A witness it” (5). A person’s honor moment of shame may be humilia- depends on how an action is in- tion so painful or an indignity so terpreted. Certain actions have a profound that one feels one has been clear agreed meaning, while oth- robbed of her or his dignity or ex- ers are interpreted according to posed as basically inadequate, bad, the nuances or interplay of the or worthy of rejection. A pervasive manners (6-7). sense of shame is the ongoing premise that one is fundamentally Trying to define honor, J. Davis bad, inadequate, defective, unwor- (1977) delineates the difference thy, or not fully valid as a human between prestige and honor. In being (5). Published by Digital Commons @ Andrews University, 2005 3 16 Journal of Adventist Mission Studies Journal of Adventist Mission Studies, Vol. 1 [2005], No. 1, Art. 4 Elmer points to the fact that lical events from a psychological guilt is the equivalent of shame perspective, they should not for- in cultures where internal factors get that “Western psychology is shape behavior and lifestyle. Guilt a monocultural science. It is so becomes self-condemnation for rooted in Western values as to violating our acquired definition be misleading and often useless of right and wrong (2002, 173). for understanding other cul- Thomas believes that, on the other tures.” When cultural psychology hand, “guilt is a feeling and/or a is employed instead, “it is so dis- condition occurring when one has tinctly different that in this per- broken or not kept a divine or spective one meets these ances- human law, while shame is a feel- tors in the faith again, as if for ing and/or a condition stemming the first time” (1999, 13). from a shortcoming in one’s state of being either before God or peers Collective Shame and Honor in (1994, 288). Mediterranean Cultures In comparing guilt to shame, The Arab Muslim lives in a Smedes considers that guilt is a group-oriented context in which more mature feeling, although vio- the emphasis is on hierarchical

The most cherished cultural value is honor. No effort and care is spared in order to avoid shame. For a Muslim, life consists of the intricate dynamics that take place between honor and shame.

lating a personal value brings a relationships. The most cher- painful feeling of regret and re- ished cultural value is honor. No sponsibility for one’s actions. effort and care is spared in or- Shame is an equally painful feel- der to avoid shame. For a Mus- ing about oneself as a person. It lim, life consists of the intricate is a sense of unworthiness: we dynamics that take place be- become unacceptable in our own tween honor and shame. eyes. Shame becomes a life-wea- The Oxford Dictionary of Islam rying heaviness. When Jesus in- indicates that different Arabic vited the “weary and heavy laden” words are used for honor (sharaf, to trade their heaviness for His ird, ihtiram, izzah, namus), which lightness, He had in mind such is expressed through the display shame-burdened people (6). of “owned land and resources, Pilch warns that, while West- family solidarity, the chastity of erners are prone to analyze bib- women and the personal charac- https://digitalcommons.andrews.edu/jams/vol1/iss1/4 4 1/2005 17 Dumitrescu: Shame and Honor: Biblical Understandings and Islamic Cultural Ref teristics of courage, generosity, The aged are often asked for wis- hospitality, independence, wisdom, dom and advice in managing the honesty, self-control,” and other household and relating to neigh- character traits. Honor is part of a bors. Politeness and respect, Muslim’s identity and considered a shown especially towards the eld- sign of God’s blessing. erly, is a sign of honor. In cases As hospitality, honor means where an unruly child needs to to accept to be someone’s guest. be disciplined, it is considered This brings satisfaction and normal that any member of the honor to the one who invited. older generation participate. Abraham, Lot, and other Old Tes- Musk (1995) indicates that “a tament patriarchs, as well as child’s learned role is to show ex- Mohammed and other Muslim aggerated respect” (69). leaders, showed honor by invit- Social groups claim a quota of ing unknown travelers to their collective honor that is shared homes. Visiting and accepting with all members. If one member invitations bring honor to both of the group commits a shameful the host and the guest. Hospi- act, the whole group is dishon- tality is shown primarily toward ored. According to the Spanish strangers. Pilch considers that proverb: “Tell me whom you as- hospitality “is to provide a sociate with and I will tell you who stranger with safe passage you are.” The size of the group through a region where he is sus- does not matter when it comes to pected of up to no good simply honor. This applies to both the because he is no kin to anyone family and the monarchy where a or known to anyone” (1999, 50). single person symbolizes the Basic to Middle Eastern soci- group whose collective honor is eties is the bond between per- vested in that person. sons. Everything is related to the In Mediterranean societies ev- family. The extended family is the ery person receives at birth a cer- basic building block of Islamic tain amount of honor deriving societies with the status of the from the name and lineage, indi- family measured by the concepts cating the child is a part of the of honor and shame. whole. In response, it becomes a Honor comes from one’s lin- duty to protect that “share” or eage. Genealogy is very important quota of collective honor. On the when it comes to honor. In this other hand, Peristiany and Pitt- context, age is considered to bring Rivers (1992) describe honor as with it wisdom and honor. In belonging “in solidum to the family Mediterranean cultures old age is or the lineage as such and [being] in such high esteem that people transmitted from one generation to often exaggerate their age. Hier- another as a legacy.” It works as a archical societies teach children bank account being credited or de- to respect the wisdom of those pleted by individual members family members who are older. through their actions (151). Published by Digital Commons @ Andrews University, 2005 5 18 Journal of Adventist Mission Studies Journal of Adventist Mission Studies, Vol. 1 [2005], No. 1, Art. 4 The different visible aspects of cause of shame. Honor is indi- honor have their source in the cated by sexual purity. The fore- non-visible realm. They relate to most duty of a woman is to pro- the two fundamental concepts tect the honor of herself and her between which the politics of family from accusations or re- honor are balanced: blood and marks regarding her sexual mod- name. The most fundamental esty. A Mediterranean family’s function of honor is to create a honor often rests with the fe- bridge between the past and the males if the family or its lineage future of a society, for “honor is is unstable or if the family has the first visible expression of no long-term economic interests. society’s awareness of itself in In Mediterranean cultures, the time and of its determination to male’s role is to protect the fe- become involved in history” (152). males’ honor and sexual exclu- The concept of collective siveness in order to maintain his honor is behind tensions be- own honor. Women are the most tween Kurds, Shiites, and vulnerable point at which a

The concept of collective honor is behind tensions between Kurds, Shiites, and Sunnis in Iraq today. It is very puzzling, however, to see how these tribal tensions disappear when the common territory has to be defended.

Sunnis in Iraq today. It is very family’s honor can be challenged puzzling, however, to see how or even destroyed. Barth these tribal tensions disappear Campbell (1998) indicates that, when the common territory has strange as it may seem to a West- to be defended. erner, “if one’s daughter or wife becomes immoral, the man pub- What Brings Honor in Islamic licly denounces her conduct to Societies preserve his honor” (163). The domain of the forbidden Marriage is arranged by par- (land, women) is the area in which ents who look for a suitable part- honor is defended at any price. ner for their child, but most important for someone with a good Sexuality reputation and honor. Musk says Sexuality is a great corner- that “in the honor/shame syn- stone of honor and the likeliest drome lays a strong motivation https://digitalcommons.andrews.edu/jams/vol1/iss1/4 6 1/2005 19 Dumitrescu: Shame and Honor: Biblical Understandings and Islamic Cultural Ref for making success of a marriage. him from those who have no land Personal human relationships, and who are thus placed in the in Arab cultures, mostly begin position of dependents” (Peristiany with family honor and, hopefully, and Pitt-Rivers 1992, 169). This move on to mutual love” (81). explains why most of Israelite Matthews explains that marriages happened within the clan. In the year of Jubilee the the object of marriage, beyond the land was supposed to return to economic considerations of the families who had arranged it, was to pro- its original owner. duce children who would inherit the The sons of the head of the parental property, care for them as household inherit the land. Thus they aged, and continue to make the they acquire the right to enter offerings necessary to the ancestor into the contest for honor. Until cult (as cited in Ken Campbell, 2003, their father’s death, sons only act 16). in behalf of their father, and only Jamous points to premarital in his name. If they try to assert virginity for girls as a point of their own personal honor while honor. It reflects on the honor of their father is alive, they are con- the entire family. If proved, it is sidered irresponsible. Identity is the sign of the successful seclu- irrevocably tied up with land in sion of females by their male rela- Middle Eastern cultures. The fa- tives (see the Song of Songs). If a ther in Luke 15 gives away his woman is properly guarded, the own life (economical, social, and men’s honor and family prestige personal) when he accepts his are strengthened. Their obsession younger son’s request. The fam- with honor leads to aggressive and ily inheritance is life for that fam- violent behavior if honor is af- ily. Bailey translates the passage fected (as cited in Peristiany and in Luke 12:2, “He divided his life Pitt-Rivers 1992, 168). between them” (1992, 120). In1 Kgs 21:1-16 the impor- Land tance of land is clear. Naboth is Land is even more valuable more willing to die than to sell than a wife. If an individual’s the land of his fathers, even to honor is threatened, the honor the king. The vineyard is the ba- of the whole group is threatened. sis for Naboth’s status in soci- If family land is in jeopardy, the ety, his basis for honor. The territory of kinship is affected. king’s offer to purchase the vine- Land is the most sensitive issue yard offends Naboth and shames in Mediterranean countries and him: how could the king think is directly related to honor. he can sell the inheritance and Each head of a household is his own honor with it? By refus- considered a full member of the ing the deal, Naboth preserves group if his land becomes part of his honor but the king is the group’s property. Land brings shamed. It is such a deep shame honor to a man and “distinguishes that Ahab wants to die. Jezebel, Published by Digital Commons @ Andrews University, 2005 7 20 Journal of Adventist Mission Studies Journal of Adventist Mission Studies, Vol. 1 [2005], No. 1, Art. 4 the queen steps in and system- The head of the household is atically destroys Naboth’s honor usually a relatively elderly man. by false accusations and decep- His claim to honor derives from tion, and finally orders his death. the fact that he is master over a By taking over the vineyard, forbidden domain. This position Ahab’s honor is augmented. makes him responsible for his To prove the ability to exercise patrilineage and the other seg- authority over the domains of the mentary behavior of the group. forbidden, one is expected to follow a certain code of conduct in rela- Responses to Shame tionship to one’s dependents. A man of honor must ensure that his wives Restoring Honor are obedient and loyal. The same In a Mediterranean society, an unquestioned obedience is expected offense is typically met with a re- from his sons. However, life dem- sponse in defense of one’s honor. onstrates that conflicts arise be- When property or life is at stake, tween a father and his sons when the loser or the shamed party

Atrocious pictures of US citizens being dragged through streets and public places, or simply killed, are the horrendous results of shame that has to be avenged and an honor that needs to be restored.

the latter are no longer willing to must take revenge. Honor is cause wait for the proper moment to en- for the exchange of violence, ter the contest for honor on their which, on the social plane, tran- own behalf. Sometimes parental scends and subsumes individual authority must be enforced in or- actions. This powerful motivation der to keep things under control constantly drives individuals and and to prevent conflicts from being groups toward confrontation, dis- exposed (see Luke 15). owning, and even death. For a young man, the only ac- The act of resentment is the ceptable form of honorable con- benchmark of honor. Any af- duct is to serve his father with front, including physical ones, is courage and intelligence. He must a dishonor even if no moral is- learn, in the company of his el- sue is involved. The honor of an ders, how to master his words and affronted person has been wiped harness impulsiveness. out and requires “satisfaction” in https://digitalcommons.andrews.edu/jams/vol1/iss1/4 8 1/2005 21 Dumitrescu: Shame and Honor: Biblical Understandings and Islamic Cultural Ref order to be restored. This resto- honor. As a result, words and ac- ration is achieved through a ver- tions are carefully guarded and bal self-humiliatory apology. If watched, especially when others this is not issued, or not ac- are present. Honor is assigned cepted by the offended party, only when expressed in the pres- avenging is in order. Pitt-Rivers ence of witnesses or public opin- (1977) considers that “to leave ion. Public knowledge is essential an affront unavenged is to leave to the control of the extent of the one’s honor in a state of desecra- damage. Paradoxically, a person tion and this is, therefore, can be dishonored even if the is- equivalent to cowardice” (5). sue is not publicly known. The Even where a polite society extent of the damage to reputa- has outlawed physical violence, tion relates to the range of public the traditional slap on the face awareness of the damage. How- is still considered as a challenge ever, it is difficult to restore or do to settle an affair of honor. In justice without publicizing the dis- Muslim cultures it is widely ad- honor. Public opinion becomes, mitted that offenses to honor can therefore, a tribunal where claims only be settled through blood. to honor are judged and reputa- The ultimate vindication for tions are decided; against its pro- honor is brought by physical vio- nouncements there is no appeal. lence and, when other means For this reason it is said that pub- fail, the obligation exists to use lic ridicule kills. violence both in the formal code As a result, honor is continu- of honor and in societies that do ously being won, lost, and re- not function primarily on such gained, in an ongoing process. code (see Pitt-Rivers, 8). The peoples of the Middle East Endless disputes between Pal- are marked by their desire to ac- estinians and Jews, Iraqis and cumulate honor and avoid its Kuwaitis, Kurds and Turks, are erosion by shame. the direct result of an offended land-based honor. Westerners “Saving Face” seem to have a hard time under- Musk (1995) indicates that in standing that intruding into Arab Muslim cultures shame is a social land disputes infringes on their phenomenon. It is equivalent to dis- personal and national honor. grace or humiliation. Preserving Atrocious pictures of US citizens appearances is very important, of- being dragged through streets and ten becoming one of the leading public places, or simply killed, are motivations in life. (81) Christians the horrendous results of shame do not easily understand the seri- that has to be avenged and an ousness of “saving face” for Mus- honor that needs to be restored. lims or Christian believers from a Both words and actions are Muslim background. significant in Muslim societies In Mediterranean cultures, because they assign or take away honor and shame have become Published by Digital Commons @ Andrews University, 2005 9 22 Journal of Adventist Mission Studies Journal of Adventist Mission Studies, Vol. 1 [2005], No. 1, Art. 4 the mechanisms for social control. the jurisdiction of the law. Sin In a community-oriented society, is named by its name and guilt “everyone knows everything about is assumed. Muslims, however, everyone.” Control is achieved by can tell you what you would like means of “gossip,” the public arm to hear, not being concerned of of the shaming mechanism, which the truthfulness of the answer. uses innuendo, ambiguity, and They resort to outright lying or conceit, while preserving the ap- deception in order to protect pearance of harmony and friend- your honor and save their own ship on the outside. face at the same time. It is con- Everyone in this type of cul- sidered impolite and inappropri- ture minds everybody else’s busi- ate to question an incident or a ness. Both personal and societal person’s integrity, for such an news are passed in the street. approach is viewed as a chal- There are many public places, lenge to someone’s honor. The walking venues, and even very act of questioning commu- squares for people-watching. Pri- nicates that, for the sake of “hon- vacy or secrecy is almost impos- esty”, which is an impersonal

In Mediterranean cultures, honor and shame have become the mechanisms for social control.

sible to achieve. If in danger of ideal, relationships can be dis- being ashamed, one has to save regarded. Muslims consider that face. A single shame experience relationships sometimes de- may damage the whole self, as mand a small “lie”. Although ly- well as the extended family. The ing is not an approved behavior Encyclopedia of Social and Cul- in Muslim cultures, there are tural Anthropology states that many other subtle ways of let- “gossip helps maintain group ting the other person under- unity, morality, and history” stand that you know what the (Rapport 2002, 266). Davis case really is. If they really tell (1977) describes Mediterranean the truth, an oath accompanies neighborhoods as “gossip-cen- what they are saying. Pilch ex- ters, run by women, deserted for plains that “a centuries-long the most of the day by men. It is standing Mediterranean convic- in neighborhoods that reputation is that going to court is an tions are made” (178). admission of failure” (2002, 68). For Western Christians, lying As a result, “face” becomes is a serious sin and falls under the outward sign of honor that https://digitalcommons.andrews.edu/jams/vol1/iss1/4 10 1/2005 23 Dumitrescu: Shame and Honor: Biblical Understandings and Islamic Cultural Ref is preserved even if the individual living reflected by hard work, has to commit a dishonorable wealth, success, and generosity. act. People do not blame themselves. They look for excuses or Honor in the Old Testament make up a story to prove their The root word for honor (kbd) innocence. When it comes to sav- and its derivatives occurs 115 ing somebody else’s “face,” lying times in the Old Testament. becomes a duty. Musk (1995) Musk (1995) rightly asserts that indicates that “lying and cheat- “the Semitic culture of the OT ing in many Mediterranean cul- times reflects the tensions of a tures are not primarily moral society operating along equiva- matters, but ways of safeguard- lent lines” (89). Honor is carefully ing honor and status, and of guarded and showcased, every avoiding shame” (75). The key violation of honor being per- concept is preserving the integ- ceived as “sin”. Such a percep- rity of honor. tion is basic to the Bible where When we look through the many stories deal with the dis- lens of honor and shame, we grace people suffered. Judah and truly see how local people per- Tamar in Gen 39, Tamar in 2 ceive reality. We can then value Sam 13:13, Job in Job 19:19, what they value, understand and the references to Jesus in how and why they act the way Heb 12:2 and Acts 5:41 are only they do, and appreciate what re- a few examples. ally drives them. The first pages of the Old Tes- tament record the story of cre- Honor and Shame in the Bible ation and the fall of the human The above mentioned conclu- race. Adam and Eve primarily sions should cause us to ask for experience shame, not guilt. a re-evaluation of biblical ac- God’s honor is questioned. In counts and stories according to Genesis, shame is the only emo- the shame-honor paradigm. The tion that is discussed at length. Bible is usually read from the Lewis (1992) considers that guilt-redemption perspective. “shame behaviors, Adam and Most of current theology and Eve’s recognition of their own na- doctrines are also based on this kedness, their sense of exposure motif. With a Semitic cultural before God, and their attempt to background, the Old and the hide their nakedness are central New Testaments reflect local cul- to the story” (85). tural values. Uprightness of Adam and Eve moved from a character, integrity, and piety are state of unshameful nakedness themes that appear frequently in (Gen. 2:25) to the realization of Scripture. All these are related, sin’s impact on their nature: “the not so much to a law or laws, but eyes of both of them were rather to the concept of honor opened, and they realized they and glory. Honor is the way of were naked; so they sewed fig Published by Digital Commons @ Andrews University, 2005 11 24 Journal of Adventist Mission Studies Journal of Adventist Mission Studies, Vol. 1 [2005], No. 1, Art. 4 leaves together and made cover- ready shown, in a Mediterra- ings for themselves” (3:7). Leaf nean culture the principle of coverings would not wash away hospitality is underwritten by shame, which proves to be more the process of acquiring and than a mere feeling; it is an ob- bestowing honor. The an- jective state of defilement (3:10). nouncement that Sarai will be- Only God could offer coverings come pregnant, at her ad- that would really provide a solu- vanced age, made her laugh be- tion for shame. “The Lord God cause she has suffered shame made garments of skin for Adam for so long for not being able to and his wife and clothed them” bear children. God honors her, (3:21). If the skins covered the changing her shame into honor external aspects, shame could be by a miracle. covered only by means of sacri- Abraham is confronted in fice and blood. Genesis 22 with a command Sin brought death to the cre- from God to sacrifice his son. If ated world. Death is considered the son would have shamed his the result of separation from God father or his family, the killing

Old Testament passages give ample proof that restoring honor is the background of the whole sacrificial system. Shame in such cases is expressed by the defilement that needed to be cleansed.

(2:17). However, the biblical ac- would have been justified in that count indicates that the result of culture. But Isaac “submitted” to sin was felt as a different type of his father. Abraham struggled nakedness. Thomas (1994) be- with the prospect of bringing lieves that even the fact that the shame upon himself by sacrific- word for “naked” takes different ing an honorable son. He left his forms before (‘arûm) and after servants behind so there would (‘êrom) the fall, may also indicate be no eyewitnesses to this kill- a case of defilement. The se- ing. However, God provided a quence in Genesis 3 seems to way out, a ram to be sacrificed indicate that “shame for naked- so Isaac’s life and honor, as well ness comes before and stronger as Abraham’s, would be spared. than fear of disobedience” (287). The conflict between Esau and In Genesis 18, Abraham en- Jacob is caused by the shame tertains three guests who prove Jacob and his mother bring upon to be heavenly beings. As al- Esau. They use a trick in order to https://digitalcommons.andrews.edu/jams/vol1/iss1/4 12 1/2005 25 Dumitrescu: Shame and Honor: Biblical Understandings and Islamic Cultural Ref obtain the blessing that pertained him that the whole story is to the first born. Aware of Esau’s known to God. As a result, David rage and oath of revenge, Jacob takes off his crown and royal at- flees and lives ashamed and in tire and humbles himself before terror for years. the Lord, taking upon himself the Joseph, the “dreamer”, an- merited shame. noys his brothers by repeatedly Other Old Testament pas- telling them that they will have sages give ample proof that re- to bow down before him, which storing honor is the background was not an honorable position of the whole sacrificial system. (Gen 37). This is too much for Shame in such cases is expressed them to bear, so they decide to by the defilement that needs to kill or at least to humiliate Jo- be cleansed. The priests’ cleans- seph by selling him as a slave. ing ritual was so important that God uses this “shaming” act to death was associated with non- honor Joseph in Egypt and bring compliance (Exod 30:17-21). the dreams to fulfillment. Crippled or defective animals Moses, after fleeing from could not be brought as sacri- Egypt and spending forty years fice (Num 21). All sanctuary in the desert, is reluctant to re- utensils went through a conse- turn to the country to which God cration process by oil or blood intends to send him (Exod 3-4). anointing (Lev 8). Thomas cites He invokes every reason that Paul’s allusion (Col 2:11-13) that comes to his mind to avoid be- even circumcision “probably had ing sent to a place he left in some connection to ceremonial shame. He also considers that cleanness,” the foreskin being a not being able to speak Egyptian symbol of the sinful nature fluently, as in his younger days, (1994, 288). will shame him once more in The cities of refuge mentioned front of his family and Pharaoh. in Num 3:5 functioned as a place This is a source of his stubborn- of escape for those who fled from ness and excuses. someone seeking revenge for the The story of David and unintentional killing of a family Bathsheba is saturated with member. Interestingly enough, shame and honor (2 Sam 11-12). the act of revenge in this case is Knowing that he will fall from not considered murder; it is grace if his own evil act is found rather honor-related (Exod 21; out, David decides to recall Uriah Num 35-37). Other passages in hoping that this deception will the Bible describe God as taking cover his shame. Since Uriah revenge when offended (see Ezek does not go home to sleep with 16:42-43 or Lev 26). his wife, David decides to kill The concept of honor is Uriah and defend his honor in strongly related to the virginity of the eyes of a supposedly ignorant daughters (Deut 22:13-17). There Israel. Nathan comes to remind are specific instructions on how Published by Digital Commons @ Andrews University, 2005 13 26 Journal of Adventist Mission Studies Journal of Adventist Mission Studies, Vol. 1 [2005], No. 1, Art. 4 to preserve sexual purity, as well filled. Esther, a nobody, becomes as on how to proceed in excep- somebody, gaining status and tional situations. Most of the il- being honored by the king and licit sexual involvement was pun- general population (Esth1-2). ished by death in order to restore In the Esther story the theme or avenge the affected honor. of gaining favor is recurring. The book of Esther is an ex- Haman is enraged that Mordecai cellent example of the honor/ does not show him proper honor shame interplay. It opens with (3:5-6). At the same time he is Ahasuerus’ concern about his pleased to be honored as the only own honor. The banquets are in- guest, apart from King Ahasuerus, tended to bring honor, with at Esther’s banquets (5:4, 12). The Vashti’s exposure being the cli- King asks Haman to honor max of exhibiting the king’s pos- Mordecai for the service he pro- sessions and status. However, vided in unmasking the plot the public space is a “male” ter- against the King. While ritory, while the domestic arena Ahasuerus gains honor by grant- belongs to the females by defini- ing honor, Haman is disgraced by

Sinners experience the shame brought on God by their foolish behavior. Resto- ration of the relationship to God is expressed in terms of honor.

tion. Pilch indicates that “only a having to uplift his enemy (6:7- prostitute would dance before 13). And, finally, Esther appeals male non-kin or in the public to Ahasuerus’ honor and asks him domain” (1999, 35). to order the Jews to defend them- Any honorable woman would selves against the dishonor that have declined the invitation to Haman wants to bring upon them dance for a totally inappropriate (7:4, 8; 8:5, 8). The interplay be- audience, so Vashti decides to tween shame and honor, chal- preserve her honor. When she dis- lenge and response, is clearly the obeys the order to show herself backbone of the book of Esther in the banquet hall, the king’s (see Laniak 1998). honor is affected and there is great Jeremiah uses graphic lan- concern over the shame brought guage to describe sin in terms of upon him. His most valued pos- shame. The vocabulary used is session, honor, is in jeopardy. So, very diverse, from “shame” to a plan is devised to stop the ef- words such as “dishonor,” fects of the shaming. A vacuum “blush,” “derision,” or even sug- has been created that needs to be gestive phrases like “lift up your https://digitalcommons.andrews.edu/jams/vol1/iss1/4 14 1/2005 27 Dumitrescu: Shame and Honor: Biblical Understandings and Islamic Cultural Ref skirts” (Jer 3:3-5). The image of 3:1-5)). The terminology of nu- nakedness or nudity is unmistak- dity and harlotry seems harsh ably related to shame: “I will my- and improper for a message from self lift up your skirts over your God (2:2-4; 5:3-4). However, it face and your shame will be seen” seems to be the only way to pen- (13:26-27; 51:51). Plevnik ex- etrate the stony conscience of a plains that “public exposure [of people who committed spiritual nakedness or nudity] is a typically and physical adultery (2:13-23). female punishment” (as cited in Pilch and Malina 1998, 109). The Honor in the New Testament same repertoire of honor, shame, The New Testament presents and disgrace is used to express a similar understanding of honor repentance. Sinners experience and shame. The Gospel of Mat- the shame brought on God by thew opens with a concern for their foolish behavior. Restoration honor and position. Jesus’ heri- of the relationship to God is ex- tage is carefully traced, making pressed in terms of honor. sure His Davidic genealogical line The prophet Ezekiel speaks stands out (1:1-17; Luke does about shepherds in terms of the same from a different per- shame and honor . The concept spective 3:23-38). Joseph is con- of holiness is associated with cerned with honor when he is honor and glory (kbd can also be confronted with the news about translated as honor and glory). the Child born of the Spirit and The reason is clearly expressed: flesh (1:18-20). “For my sake, to vindicate the The challenge and response holiness of My Great name” pattern abounds in Matthew’s (36:22-23). The nations are gospel. Neyrey points to the Ser- mocking (shaming) God because mon on the Mount as a clear ex- His people are in exile. God will ample that denotes a concern for not allow this to continue and the honor of the despised. Jesus will act to protect His holiness. redefines honor and what should The prophet emphasizes the fact be honored, and challenges the that a good self-image, as well methods traditionally used to as personal dignity and worth, gain honor. He honors what oth- need to be recognized in order ers have shamed, repudiating for honor to be ascribed. This the conventional link between personal sense of worth is iden- honor, family, and its wealth. He tified as good. proscribes the traditional ways Most of the prophets use the of achieving honor (i.e., violence, shame theme to wake Israel up sexual aggression, verbal display, to realize her situation and apos- and vengeance), and thus denies tasy. Hosea, for example, has to His disciples these avenues for marry a prostitute in order to gaining honor (1998, 12). graphically show Israel God’s The other Gospels reveal the unconditional love for them (1:2; same elements of the Mediterra- Published by Digital Commons @ Andrews University, 2005 15 28 Journal of Adventist Mission Studies Journal of Adventist Mission Studies, Vol. 1 [2005], No. 1, Art. 4 nean culture of the first century, mock coronation of Jesus, which namely the contests for honor, was intended to bring shame, be- for status, and naming and la- comes a means of glory. beling. Honor, dishonor, and the The Roman way of crucifixion competition for honor mark the was utterly shameful. The cru- stories with strong crosscurrents. cified person hung naked before Luke’s gospel, for example, re- the eyes of family, friends, and veals many such instances, es- passers by. But Jesus “endured pecially in Jesus’ dialogues and the cross, scorning its shame” in conflicts with His opponents (i.e. order to finally be glorified and 4:23-27; 6:28-35; 9:26; 10:25- seated at the right hand of God 37; 13:10-17). De Silva points (Heb 12:2). By raising Him from out that reading Luke’s account death, God restored Jesus’ honor from such a perspective helps us beyond any doubt, and also “un- to better understand “the agonis- derscored God’s approval of tic quality of that world, and it Jesus’ standards for what is hon- offers us a literary and social orable and what is shameful” form (challenge-riposte) to inter- (Pilch and Malina 1998, 114). pret the conflicts” (1995, 14). Another element that revealed Jesus indicates that the story Jesus’ concern for honor, even of God and mankind follows the on the cross, had to do with the

God is full of integrity and permanently receives honor, except from humans, who dishonor and shame Him.

same pattern of honor and care of his mother. As a widow, shame. God is full of integrity she should have been in her and permanently receives honor, son’s care. Jesus, knowing that except from humans, who dis- He was going to die, entrusted honor and shame Him (John her to John’s care so she would 5:23, 36-44. Surprisingly, in or- not have to bear the double der to put an end to this situa- shame of having a crucified son tion, God sends His only Son to and being left alone as a widow experience the most shameful (John 19:25-27; see also the death and restore honor in this story of Ruth and Naomi). “In the part of the Universe. ancient context, unless a woman Jesus’ crucifixion brought both was taken in by her father or shame and honor. The Gospels brothers, . . . she would be with- present an ironic point of view that out male provision or protection” death and shame mean glory and (Ken Campbell 2003, 51). honor (John 12:24-26). Thus the Jesus is continually accused https://digitalcommons.andrews.edu/jams/vol1/iss1/4 16 1/2005 29 Dumitrescu: Shame and Honor: Biblical Understandings and Islamic Cultural Ref of accepting sinners and tax col- 1992). However, the father in the lectors, and eating with them. The parable does not follow the tra- Pharisees, in the name of preserv- ditional honor/shame behavior. ing the honor of their nation and He rather runs in public through community, play the shame/ the streets and endures humili- honor game when they accuse ation for his son’s sake. He falls Jesus that He eats with tax col- on his son’s neck and kisses him lectors (Luke 15:2). However, (the opposite was expected, the Jesus sacrifices His honor in or- son kissing his father’s feet). If der to wash away the shame of the father had killed his rebel- such sinners. Christ changes the lious son(s), he would have seri- meaning of what the Pharisees ously damaged his honor and the consider shameful, namely eating future security of his household. with sinners. He came into the Instead, he makes the cost of his world specifically to wash away love visible. He gets rid of the the sinners’ shame. Both Jesus shame, taking it upon himself. and the Pharisees were aware that All these actions strike the the chosen company was a criti- prodigal’s pride and he is over- cal symbol of identity. He recog- whelmed (see Bailey 1976). nized their plan to regain honor Jesus frequently used parables by humiliating Him. Pilch ob- as a strategy to protect his honor. serves that when the Pharisees He did not want everyone to un- “make a claim to honor, Jesus derstand the deep meaning of his makes a counter-claim to honor stories. He told them in such a by counter-challenging His chal- way that those for whom the lengers” (1991, 14). parables were intended, usually Jesus did not minimize the Pharisees, Sadducees, and seriousness of sin. Instead, He scribes, understood. Jesus also demonstrated that the real bro- used parables to protect himself kenness produced by sin was from outsiders. His parables and broken relationships, not broken stories were mainly based on laws. The parable of the prodi- honor and shame rather than on gal son illustrates how God deals guilt. with the sin problem (Luke 15). Jesus often talked about The father in the parable takes shepherds, who were consid- the form of a suffering servant. ered to be engaged in shame- In all his actions he tries to avoid ful work. However, it was not the youngest son’s departure by always so. The shepherd is a not shaming him. According to symbol of God in the Old Tes- the local social customs, he tament (Ps 23) and also of the would have had to discipline his honored leaders of Israel (Ezek disobedient and shameful son 34). Jesus plays on the shame/ and, if he wouldn’t redress, to honor continuum in his hand him to the communal lead- parables in order to drive home ers for discipline (see Bailey his points. His hearers under- Published by Digital Commons @ Andrews University, 2005 17 30 Journal of Adventist Mission Studies Journal of Adventist Mission Studies, Vol. 1 [2005], No. 1, Art. 4 stood perfectly well this language. hours ago she was ashamed to All of the encounters of Jesus come to the well when others were with individuals reveal a deep con- present. By forgiving her, Jesus cern for their honor. Nicodemus restored her honor. does not want to shame himself The same pattern is seen in by associating with this contro- Jesus’ visit with Zacchaeus versial teacher in daylight. Jesus (Luke 19:1-9). Despised by his accepts a nightly encounter pro- co-nationals for working for the tecting Nicodemus’ honor (John Romans, the tax collector is iso- 3). The Pharisee ascribes honor lated and rejected by society, to Jesus by addressing Him as considered shameful for collabo- “Rabbi”. However, Jesus points rating with Israel’s enemy. Jesus to the shaming experience of re- steps in and offers Zacchaeus a birth in order to receive the most new beginning by washing away honored status: entering the his shame (v.9). As a response, heavenly kingdom. There will be joy Zacchaeus himself offers to pay and honor in heaven for the things back four times what he unjustly

Jesus used her shameful past in order to make her thirst for regaining honor. Her evangelistic message to her fellow villagers proved that Jesus’ method was successful.

called shameful here, because the charged in order to restore honor repentance process brings change. and relationships. One must accept shame now in or- When talking about the future der to be honored then. judgment, Jesus also utilized the When meeting the woman at honor/shame model to illustrate the well (John 4), Jesus decided the outcome. He used the Hebrew to approach her in spite of her antithetical parallelism found in shameful reputation. He used her the Old Testament. The pattern shameful past in order to make of honor now–shame then, shame her thirst for regaining honor. Her now–honor then can be clearly evangelistic message to her fellow seen in passages such as Matt villagers proved that Jesus’ 20:16; 23:12; Mark 4:25; 8:35; method was successful. “He told 10:31, and Luke 13:30; 18:14 (see me everything I ever did” (v. 40) Allison 1998, 131-134). demonstrated that she could In his Gospel, John de- freely talk now about her past that scribes Jesus as the “son of was forgiven, although several God,” a title of honor (1:18; https://digitalcommons.andrews.edu/jams/vol1/iss1/4 18 1/2005 31 Dumitrescu: Shame and Honor: Biblical Understandings and Islamic Cultural Ref 3:16, 18). This is intended to 177). “Behavior control in Paul’s reflect Jesus’ status as the me- Mediterranean world,” says Pilch diator with special access to the (1991, 77), “are external (public Father. Jesus’ honor is part of opinion) and not internal (a sense God’s honor. He acts to defend of guilt).” This was the case of the the honor of His Father’s house, incestuous person in 1 Cor 5. speaks in such a way to empha- “Everyone minding everyone size the Father’s honor, obeys else’s business is surely a strong and fulfills His Father’s will, social pressure for behavior in and even accepts a shameful this society.” death. John also emphasizes Looking at 1 Peter, Barth the fact that one’s shame or Campbell (1998) lists the diverse honor comes from honoring or and nuanced terminology used dishonoring God. to describe honor and shame. He When cleansing the Temple, finds honor expressed by grace Jesus based his actions on what (5:10), inheritance (1:4), praise Isaiah (56:7) and Jeremiah (7:11) (1:7), glory (1:11, 21; 4:14; 5:1, defined as honorable or shame- 10), credit (2:19, 20), strength ful. The Temple was God’s dwell- (4:11), crown of glory (5:4), or ing on earth and the inappropri- kiss of love (5:14). Actions such ate transactions taking place as restoration (5:10), doing good there compromised God’s honor. deeds (3:6, 16), being hospitable In true Mediterranean fashion, (4:9), or being blessed are also Jesus vented his “anger” at such associated with honor. a shameful situation and started Campbell is also impressed by to restore his father’s honor. the richness of vocabulary that Pilch calls this “positive shame” describes shame. Suffering defining it as “a concern for (2:19; 3:17; 4:19), ignorance maintaining the requirements of (2:15), evil (3:9-12, 17), abuse honor, and utter revulsion for its (2:23; 3:9, 16), deceit (3:10), sor- transgression” (1999, 11). did gain (5:12), or disgrace (4:16), In his letters to different all constitute sources of shame. churches, Paul reproaches or Murder, thievery, criminality, comforts Christian communities and mischief are given a particu- by alluding to the disgrace and lar category (4:15), while malign- dishonor they acquired from ing others (2:2, 12), threatening their society through fighting and them (2:23), doing harm (3:13), quarreling, and also to the honor or even blaspheming (4:4), are implied in suffering for Christ actions that bring shame upon and for a right cause. Studying the recipient (239). the letters to Corinthians, Analyzing the book of Revela- Thessalonians, and Hebrews, De tion we find the honor/shame Silva shows that Paul’s re- theme in all messages addressed proaches are based on appeals to the apocalyptic churches. God to honor and shame (1999, 91- advises Laodicea to buy “white Published by Digital Commons @ Andrews University, 2005 19 32 Journal of Adventist Mission Studies Journal of Adventist Mission Studies, Vol. 1 [2005], No. 1, Art. 4 raiment, that thou mayest be the challenge of honor, with clothed, and that the shame of shame. It presumes an innocent thy nakedness do not appear” victim that is insulted or attacked. (3:18). De Silva (1999) describes Divine intervention usually brings “worshipping the beast and its vindication and restoration. image” as the path to dishonor Laniak (1998) finds this pattern whereas “dying in the Lord” is the in the stories of Moses, Joseph, path to honor. “In Revelation . . . David, Daniel, Nehemiah, Job, marginalization and disgrace at Esther, and Mordecai, to mention the hands of society on account only a few (8-10). of commitment to the divine pa- Structurally, the shame and tron become a source of honor honor pattern follows a fourfold and assurance of favor within the structure. If we carefully analyze Christian culture” (198). the stories of the characters mentioned we see that the heroes are The Dynamics and Structure of favored in the beginning as a re- Shame and Honor in the Bible sult of divine election, a key con- The Scripture reveals two pat- cept in the introductory stage. terns or plots in different liter- This first phase is followed by a ary settings. The first pattern challenge to the hero’s reputation

It becomes clear that the shame/honor pattern is prevalent in the Bible, suggesting a corresponding social and cultural pattern. Status is more important than being right.

starts with sin, followed by alien- or life. The innocent sufferer is dis- ation, and ends with reconcilia- graced. The situation is reversed tion. It is based on guilt and aims in the third phase and God inter- to bring back the sinner to the venes in behalf of the chosen initial state of favor with society one(s). Circumstances that ini- and God. This pattern forms the tially constituted a threat are background for levitical laws and changed into sources of honor. the stories of the judges and The reversal applies to all parties kings of Israel. The same pattern involved; the enemies are humili- is used by the prophets to de- ated in front of the chosen, as in scribe Israel’s history, and as an Job’s case (Job 42:7-8). enticement to repent and return The final phase is the comple- from exile. tion. Honor is only “complete” The second pattern deals with when it is appropriately recog- https://digitalcommons.andrews.edu/jams/vol1/iss1/4 20 1/2005 33 Dumitrescu: Shame and Honor: Biblical Understandings and Islamic Cultural Ref nized. The previously shamed bly tied to vindication; promotion person receives additional honor and prosperity require the execu- by being promoted (Mordecai, tion of justice. Laniak describes Esth 8:1-2), receiving power (Jo- honor as being reflected and ex- seph, Gen 41:39-45), wealth pressed in the Bible by substance (Job, Job 42:10-17), or public re- (wealth, power, reputation, de- spect (Naomi and Ruth, Ruth pendence), status (authority, re- 4:9-17). Such rewards are usu- spect, prestige, rank, titles, formal ally accompanied by feasting gestures, hierarchies), splendor and celebration. Many times the (sacrality, glory, visual expres- final situation is better than the sions), and self (the interior of a initial one. Laniak writes that person, reputation, name). God “While pattern #1 [guilt] seeks introduces Himself to Moses and a return to the original state Israel as “I am Who I am,” speak- (i.e. of purity, reintegration), ing in self language (Exod 3:14). pattern #2 [shame] moves to- It becomes obvious that the ward an increase in prosperity concepts of honor and dishonor and prominence” (1998, 15). are enmeshed in Scripture’s It becomes clear that the structure, and that a serious shame/honor pattern is preva- reading of the Bible should take lent in the Bible, suggesting a into account the social and cul- corresponding social and cultural background of the time tural pattern. Status is more im- when it was written. Western portant than being right. Laniak people struggle to understand (1998) believes that “the overall God in His dealings with a movement from low to higher to shame-and-honor mentality and lower-than-before to higher-than- culture, whereas Muslims find before confirms the hypothesis themselves at home in this cul- that a concern for social honor tural milieu. is fundamental” (16). Every story contains a chal- Sin, Defilement, Guilt, and lenge to honor or status and an Shame: What Is the Gospel? experience associated with A fresh reading of the Bible, pay- shame. The recovery of honor, ing attention to the cultural and after being shamed, is now ex- social elements would elicit ques- pected, and this reveals an or- tions pertaining to the traditional ganizing element of the pattern: understanding of sin, atonement, up-down-higher up. Laniak in- and salvation. Muslims agree that dicates that the shaming of the mankind sins by nature, but they enemy is also part of the pattern: understand that God created hu- “Those who oppose God’s ser- mans this way. They put the blame vants inevitably find themselves, on God for creating us weak and in the end, either as servants of assume that He is too just to re- Israel . . . or dead” (17). quire perfect purity from his crea- Deliverance is also inextrica- tures. However, the Qur’an indi- Published by Digital Commons @ Andrews University, 2005 21 34 Journal of Adventist Mission Studies Journal of Adventist Mission Studies, Vol. 1 [2005], No. 1, Art. 4 cates that salvation is dependent more serious than the very act upon doing good works (Sura 32:19, of adultery, and a ritual bath or 20; 99:7, 8). The human nature is shower is performed in order to considered fundamentally good, cleanse the defilement. Eating while God’s love and forgiveness are pork is another serious issue, expected for those who do His will. but rather an issue of ceremo- Muslims do not have a strong nial cleanness since the pig is conviction about sin. They are considered unclean and a source largely unaware that Abraham, of defilement. Moses, and all the prophets af- Muslims live in a permanent ter them until Jesus, brought sin state of insecurity about their offerings. It is difficult for Mus- state of cleanness. There are vari- lims to accept that they need a ous degrees of defilement and for Savior. The Islamic doctrines of each there is a specific way of God and man make Muslims cleansing. In a culture where cer- unaware of their sinfulness and emonial purity is more important

In a culture where ceremonial purity is more important than moral uprightness, salvation needs to be expressed in terms of deliverance from the basic depravity and defilement of human nature.

inability to save themselves. It is than moral uprightness, salvation almost impossible to convince a needs to be expressed in terms of Muslim to accept Jesus and His deliverance from the basic deprav- blood sacrifice for sins through ity and defilement of human na- logic or reason. ture. Such an emphasis is found Although Muslims do not throughout Scriptures. Thomas seem to worry much about (1994) points out that, while cheating, lying, or other frequent Christians make every effort to sins, they do try to avoid every- offer Muslims assurance of sal- thing that would affect their cer- vation from sin, their desperate emonial purity. All their religious need is for “deliverance from the rituals respond to a deep inse- tyranny of being in a state of curity that has become the ba- defilement” (285). sic human problem for Muslims. By acknowledging the fact that This insecurity is the equivalent all flesh is defiled, Muslims iden- of sin for Christians. Unclean- tify with the patriarchs and proph- ness after sexual intercourse is ets in the Qur’an, who admit they https://digitalcommons.andrews.edu/jams/vol1/iss1/4 22 1/2005 35 Dumitrescu: Shame and Honor: Biblical Understandings and Islamic Cultural Ref are sinners. Sultan Muhammad as “the feeling and the condition, Paul quotes the Qur’an where as well as its cause.” Many pas- Adam and Eve declare: “We are sages describe shame as a con- lost” (Sura 7:23), and Abraham sequence for sin. Ezekiel uses who prays for forgiveness for him shame to refer to Israel’s sin: and his parents (Sura 14:41). The Samaria did not sin half as much prophet Muhammad himself as you have. You have acted more prays in Bukhari: “O, God, wash disgustingly than she ever did. Your my iniquities with snow-water” corruption makes your sisters look (200). This coincides with what innocent by comparison. And now both Paul and Isaiah conclude: you will have to endure your disgrace “There is no one righteous, not [shame]. Your sins are so much even one” (Rom 3:10); “all our worse than those of your sisters that righteous acts are like filthy rags” they look innocent beside you. Now (Isa 64:6). The only prophet for blush and bear your shame, because you make your sisters look pure whom the Qur’an does not record (16:51, 52). any sin is Jesus. He is also the only one able to cleanse us from Many other Old Testament our depravity and defilement. passages reveal the same rela- Shame and guilt share the tionship between sin and shame same causes and remedy, both (Jer 3:25; Ezek 34:29; 44:13; Hos being a subjective feeling and an 4:7; Obad 1:10). objective condition as well. Tho- From this perspective, sin is mas points to the fact that both not so much inherited as stem- Paul (Rom 9:33) and Peter (1 Pet ming from our being. We are un- 2:6) quote Isaiah when referring clean and everything we touch or to the solution for sin: “See, I lay do, despite our good intentions, a stone in Zion, a chosen and becomes contaminated. This de- precious cornerstone, and the filement forms the basis for the one who trusts in Him will never Muslim’s shame and insecurity, be put to shame” (28:16). He con- which becomes a felt need for the cludes that “the one who trusts gospel in shame cultures. Cer- in the cornerstone laid in Zion emonial rituals, though not bad (Jesus) has the objective basis in themselves, cannot cleanse a for feeling shame permanently person’s interior, and human removed” (288). flesh cannot cleanse itself. Only The Qur’an itself makes refer- God can drive defilement from ence to the moment when God pre- human flesh by becoming hu- pared skin clothes for Adam and man. Through baptism, the sym- Eve to “cover their shame,” but goes bol of true cleansing, we cel- on to mention that there is a better ebrate Jesus’ victory over the covering, taqwah, the “raiment of most serious consequence of de- righteousness” (Sura 7:26). filement, death. Strong describes one of the Defilement is integral to Hebrew words for shame, bosheth, human’s sinfulness and shame is Published by Digital Commons @ Andrews University, 2005 23 36 Journal of Adventist Mission Studies Journal of Adventist Mission Studies, Vol. 1 [2005], No. 1, Art. 4 one of its consequences. However, the Bible. Christian outreach lit- Christ’ death atones not only for erature may have to be revised sin but also for defilement. If in order to include the shame/ Christians truly want to commu- honor perspective, thus making nicate the gospel to Muslims, communication more efficient. they must pay more attention to Christian commentaries of the shame and being, elements to Bible, confessional creeds and which Mediterranean cultures belief statements, and even are so sensitive. Even more, bib- Bible translations may need a lical commentaries, translations careful revision in order to al- from the original languages, low the rich cultural back- creeds, and belief statements ground of the original texts to need to be revised to include the speak to the Muslim mind. missing paradigm of shame and Second, there is an urgent honor, defilement and perfect need for rethinking the strat- cleansing. Instead of answering egy of communicating Christian- irrelevant and unaddressed ity to Muslims. A contextualized questions, the good news of as- presentation of the gospel,

The only prophet for whom the Qur’an does not record any sin is Jesus. He is also the only one able to cleanse us from our depravity and defilement.

surance and security in Jesus which addresses both human Christ must be presented. This defilement and shame, as well gospel is the true message that as guilt and sin, is long overdue. Muslims need to hear. The Bible presents the idea that, on the cross, Jesus bore Conclusion both our sins and shame. He This comparative study of “scorned its shame” (Heb 12:2) honor and shame in Muslim and and “became sin for us” (2 Co biblical cultures leads to several 5:21). On the cross, He con- conclusions. First, in sharing quered our defilement by as- the gospel with Muslims, Arabs suming it, “taking up our infir- and other people who operate mities and carrying our sor- within honor/shame concepts, rows” (Is 53:4, 5). There are it helps to read the Scripture also enough Qur’anic refer- from their perspective. We may ences that parallel the Old and be surprised to see how much New Testament in these areas so support there is for this view in that an honest and careful pre- https://digitalcommons.andrews.edu/jams/vol1/iss1/4 24 1/2005 37 Dumitrescu: Shame and Honor: Biblical Understandings and Islamic Cultural Ref sentation, using both sources, In Musk’s words (1995, 88), “a would open Muslims’ under- concern for God’s glory, honor, standing to the good news. blamelessness and unmerited Third, the atonement must generosity seems rather to be be presented in the defilement documented–themes that make context, not only as a divine profound sense in the kind of cul- Substitute taking our punish- tural settings we are considering.” ment. Muslims find this con- The gospel contains the solu- cept repulsive. A reevaluation tion for the deep insecurity Mus- of the Old Testament stories lims feel. Their obsession with and the Sanctuary services ritualistic cleansing finds its so- may provide the appropriate lution in the perfect cleansing vocabulary and visual aids to that Jesus offers. Mission and introduce the atonement con- discipleship, must be tailored to cept to Muslims. A Bible-based meet people where they hurt. The approach that starts with the shame/honor approach could defiled human nature is per- revolutionize outreach and fectly appropriate. Our Muslim church planting among Muslims, friends would understand that the most resistant religious block their disloyalty to God is known in the world. and is shameful. They will be willing to repent, knowing that Works Cited their honor has been affected Allison, Dale C. 1998. Jesus of by their own embarrassing at- Nazareth: Millenarian prophet. titude and acts. Minneapolis, MN: Fortress. The cross can be expressed Bailey, Kenneth E. 1973. The cross and the prodigal: The 15th in terms of God’s honor. Jesus’ chapter of Luke, seen through the submission to his Father’s will eyes of Middle Eastern peasants. and the fact that the cross in St. Louis, MO: Concordia. the end brought glory to God ______. 1976. Poet and peasant: are clearly expressed in the A literary-cultural approach to Bible (John 5:22; Phil 2:9-11). the parables in Luke. Grand Muslims may have difficulty Rapids, MI: Eerdmans. seeing a God of love in the cru- ______. 1980.Through peasant cifixion story of Christ, but they eyes: More Lucan parables, their culture and style. Grand will immediately recognize Rapids, MI: Eerdmans. Christ’s loyalty and submission ______.1992. Finding the lost: to His Father. They have no dif- Cultural keys to Luke 15. ficulty admitting that the Fa- Concordia Scholarship Today. ther was honored and glorified St. Louis, MO: Concordia. by a son who obeyed Him to the Campbell, Barth L. 1998. Honor, end, restoring the heavenly shame, and the rhetoric of 1 family’s honor. The honor of the Peter. SBL Dissertation cross is as scriptural as the love Series, 160. Atlanta, GA: Scholars Press. of the cross. Published by Digital Commons @ Andrews University, 2005 25 38 Journal of Adventist Mission Studies Journal of Adventist Mission Studies, Vol. 1 [2005], No. 1, Art. 4 Campbell, Ken M., ed. 2003. Neyrey, Jerome H. 1998. Honor Marriage and family in the and shame in the Gospel of biblical world. Downers Grove, Matthew. Louisville, KY: IL: InterVarsity Press. Westminster/John Knox. Davis, J. 1977. People of the Paul, Sultan Muhammad. 1996. Mediterranean: An essay in Why I became a Christian. comparative social anthropol- International Journal of ogy. London: Routledge & Frontier Mission 13 (Oct-Dec): Kegan Paul. 197-204. De Silva, David A. 1995. Despising Peristiany, John G., ed. 1966. shame: Honor discourse and Honor and shame. Chicago: community maintenance in the University of Chicago Press. Epistle to the Hebrews. SBL Peristiany, John G., and Julian Dissertation Series, 152. Alfred Pitt-Rivers. 1992. Atlanta, GA: Scholars Press. Honor and grace in anthropol- ______. 1999. The hope of glory: ogy. Cambridge Studies in Honor discourse and New Social and Cultural Anthro- Testament interpretation. pology, 76. New York: Cam- Collegeville, MN: Liturgical bridge University Press. Press. Pilch, John J. 1999. The cultural Elmer, Duane. 1993. Cross cultural dictionary of the Bible. conflict. Downers Grove, IL: Collegeville, MN: Liturgical InterVarsity Press. Press. ______. 2002. Cross cultural ______. 2002. Cultural tools for connections. Downers Grove, interpreting the Good News. IL: IVP. Collegeville, MN: Liturgical Esposito, John L., ed. 2003. The Press. Oxford dictionary of Islam. Pilch, John J., and Bruce J. Oxford University Press. Malina, eds. 1998. Handbook Fossum, Merle A., and Marilyn J. of biblical social values. Mason. 1989. Facing shame: Peabody, MA: Hendrickson. Families in recovery. New Pitt-Rivers, Julian Alfred. 1977. York: W.W. Norton. The fate of Shechem, or, the Laniak, Timothy S. 1998. Shame politics of sex: Essays in the and honor in the Book of anthropology of the Mediterra- Esther. SBL Dissertation nean. Cambridge: Cambridge Series, 165. Atlanta, GA: University Press. Scholars Press. Rapport, Nigel. 2002. Gossip. Lewis, Michael. 1992. Shame: The Encyclopedia of social and exposed self. New York: Free cultural anthropology. Press. Barnard, Alan, and Spencer, Malina, Bruce, and J. H. Neyrey. Jonathan, eds. London: 1991. Honor and shame in Routledge. Luke-Acts. Peabody, MA: Smedes, Lewis B. 1993. Shame Hendrickson. and grace: Healing the shame Musk, Bill A. 1995. Touching the we don’t deserve. San Fran- soul of Islam: Sharing the cisco: Harper. gospel in Muslim cultures. Thomas, Bruce. “The Gospel for Crowborough, UK: MARC. shame cultures.” EMQ (July 1994): 284-290. https://digitalcommons.andrews.edu/jams/vol1/iss1/4 26 1/2005 39