The Doctrine Of The Kingdom of God And Its Potential Impact On Honour Dynamics In The African Christian Family Sandra E. Freeman July 2019 1 Abstract: The Kingdom of God is a highly prominent theme in Scripture. Some have said it is the overarching theme or core of the whole Bible, yet its meaning and application have been much debated over the centuries. However, its particular relevance in missions to Africa, where traditional kingdom concepts are familiar, invites further exploration, especially in relation to the honour dynamics of the culture. This essay examines elements of the historical debate, and aspects of the Kingdom of God which are not only key, but also bring possibilities of connection to cultural concepts. However, such concepts, which could be an avenue for gospel contexualisation, when compared with biblical teaching about the Kingdom of God, also reveal areas needing correction. While honour and kingdom concepts are familiar within African culture, the Kingdom of God is inherently counter-cultural. Greater awareness of both the areas of connection and those needing correction could bring transformation within society. This essay concludes with exploring some ways in which honour dynamics within African Christian families could potentially be impacted by a greater understanding and application of counter-cultural ‘Kingdom of God’ honour dynamics, at the levels of identity, and activity in society, particularly in relation to poverty alleviation. 2 Contents: Introduction 4 1. The Kingdom of God 5 1.1 The King’s Rule, Place and People 6 1.2 Allegiance to Christ as King 7 2. Honour Dynamics and Kingdom Concepts in African Cosmology 9 2.1 Honour Dynamics in African Cosmology 9 2.2 Kingdom Concepts in African Cosmology 10 3. New Biblical Counter-Cultural Kingdom perspectives 12 3.1 Kingdom Place 12 3.2 Kingdom People 13 3.3 Kingdom Power 13 3.4 Kingdom Practice 14 3.5 Kingdom Purposes 15 3.6 Kingdom Honour Paradox 15 4. Potential Impact of the Kingdom of God on Honour Dynamics in the African Christian Family 16 4.1 Identity 17 4.2 Society 18 4.2.1 Poverty Alleviation 18 Conclusion 20 Bibliography 22 3 Introduction ‘The bible is the book of the manner of the kingdom, and unfolds the mysteries of it’—so preached Puritan Thomas Boston in 1728 (Boston, 1895:224). The topic of the ‘Kingdom of God’ (KOG) fills the Scriptures, and is at the very heart of the gospel.1 We mention it whenever we pray the Lord’s Prayer (Matthew 6:9-13), and Jesus spoke of it often. In fact, Perrin (2019:40) asserts that ‘The Kingdom of God was not simply at the heart of Jesus’ agenda; it was his agenda’. Yet in the midst of such familiarity, it is possible to miss the importance of the KOG in the context of global missions. This essay explores the potential impact which a better understanding of this concept might have for evangelism and missions in Africa, with particular relation to honour dynamics within the beliefs and practices of the African Christian family. The KOG is an extensive topic and a comprehensive analysis is not possible within the scope of this essay, so I will only briefly examine some aspects related to honour dynamics in the African family. I am also aware that Africa is a vast continent of many separate tribes. However, it is often the practice of scholars and authors, including Africans, to refer to Africa collectively (Mbiti, 1989; Mbetwa, 2018). There are sufficient similarities to warrant generalisations when addressing commonly held African cultural mores, in order to better understand the topic being examined (Reed and Mtukwa, 2010:148). To enable a context for understanding the KOG, I will begin by briefly discussing some arguments about the meaning of the KOG, and key elements within it, including the dynamics of allegiance and honour. I will then explore how kingdom and honour concepts emerge within African cosmology. From there, I will compare these cultural concepts with God’s counter-cultural kingdom/honour, to discover where new biblical perspectives might challenge and correct culture (Emery-Wright, 2018). Finally, I will draw these aspects together in application, by examining how KOG honour might impact the context of the African Christian family, in their identity, and in the part they could have of transforming African society’s problem of poverty. 1 Glasser (2003:20) calls it ‘a central overarching theme’. Mayhue (2012:168) calls it the ‘core’ of Scripture, stating king/kingdom themes are in 57 of the 66 books of the bible, and kingdom words (king/kingdom/reign/throne) appear over 3000 times. 4 1. The Kingdom of God The KOG is first seen in the Garden of Eden. It is here that ‘Adam and Eve live in willing obedience to the word of God and God’s rule…[but] the Kingdom is destroyed by the sin of man – and the rest of the Bible is about the restoration of a people to be the willing subjects of the perfect rule of God’ (Goldsworthy, 1994:46). However, while the subject of the KOG in Scripture is undeniable, its interpretation is varied. German theologian Weiss (1895) claimed it is a future supernatural, dramatic act of God. Fellow German Harnack (1908:61) emphasised it as the present spiritual ‘rule of the holy God in the hearts of individuals’. Others ‘have understood the kingdom not primarily concerned with individual salvation or with the future but with [impacting] social problems’ (Ladd, 1959:15). However, along with Stott (2015), evangelist Billy Graham believed there should be ‘no dichotomy between redemptive evangelism and our social responsibility’ (Graham, 1980). In the midst of various perspectives, Mayhue (2012:167) observes that ‘problems arise from differing eschatological views’2. Thus Ladd3 (1959) endeavours to bring these differences together through the now-and-not-yet view of ‘inaugurated eschatology’. I find it encouraging when Moore (2004:11) confidently argues, that with this model ‘consensus is emerging about the Kingdom of God’4. A variation arises, however, within Prosperity Theology. Kasera (2012) from Namibia, argues the prosperity gospel in Africa is influenced by popular preachers5 who promote ‘an eschatological view in which future elements of God’s kingdom are moved into the present realisation’ (Winebrenner 2007:39 cited by Kasera, 2012:47). Christians are told they are ‘children of the King, [and] are entitled to lives of financial prosperity, physical health and are delivered from the curse of the Fall’, but 2 E.g. amillennialists Berkhof (1938:568), and Ridderbos (1962), emphasise God’s spiritual rule in people’s hearts. Some dispensationalists such as Scofield (1945:1003) differentiate the ‘Kingdom of God’ and ‘Kingdom of Heaven’. 3 Others including Calvin (1536:Inst.2.16.17), Wesley (1847:14) and Vos (1900:5) had already previously expressed now-and-not-yet kingdom beliefs. 4 Premillennial cessationist Mayhue (2012) agrees with continuists, amillennial Storms (2007) and premillennial Piper (2017), the kingdom has ‘now’ and ‘not yet’ aspects. 5 Kasera mentions many including American Myles Munroe and Nigerian David Oyedepo, 5 Scripture6 passages indicating that sin’s curse remains on earth till Christ returns, are ignored (Kasera, 2012:47). However, despite the difficulty of the topic, Perrin (2019:41) is emphatic that ‘the work of understanding the kingdom of God is a holy obligation’. Thus, I will now examine some key aspects of the KOG, with which to lay a foundation for later application into the African Christian family. 1.1 The King’s Rule, Place and People All views exhibit underlying agreement the KOG involves God’s kingly rule. But, despite acceptance that ‘the King is Jesus’ (McKnight, 2011:94), opinions vary as to the degree of God’s rule. Unlike Pinnock (1996) who questions God’s omniscient sovereignty, Goldsworthy readily acknowledges God’s full sovereign rule, but differentiates it from his kingdom rule: Neither man nor devil can escape the sovereign power of God…but the Kingdom of God as the Bible reveals it is the sphere of God’s rule in which his creatures submit willingly to this righteous rule. God’s sovereign rule is universal; the kingdom of God is not (Goldsworthy, 1994:52). I believe Glasser (2003:26) makes a compelling argument to go further, to identify ‘both differentiation and intimate correlation between God’s universal rule and God’s kingly rule over God’s people. As Creator and Redeemer he will finally fully triumph in human history’. Disagreements also exist in regard to the ‘place’ of the KOG. Nigerian Adeogan, (2007:71), argues God’s kingdom is ‘divine kingly authority rather than of sphere or realm’. He possibly overlooks kingdom relationship nuances which deepen the meaning and importance of the space/place of the KOG. Goldsworthy (1994:91) argues: ‘God’s kingdom…is the temple…the Promised Land was not merely living space…but was the setting for a relationship between God and man’. Perrin (2019:72,74) further nudges the nuances of relationship by pointing out the KOG ‘sacred space’ is an anticipated reality where ‘for ancient Israel the people could look 6 E.g. Romans 8:17-25, Revelation 21-22. 6 forward to peacefully serving Yahweh through worship’7. The ‘Kingdom is fundamentally a worshipping reality’ (Perrin, 2019:76), where the collective kingdom family enjoys a sense of belonging, as they honour their king and submissively dwell within the king’s space, a jurisdiction which is ‘now’ inaugurated, though ‘‘not yet’ consummated (Stott, 1992:377). Thus I am persuaded, with Perrin (2019:53), to disagree ‘with scholars who say that the kingdom involves God’s dynamic rule but has nothing to do with space’. In John’s gospel (John 3:1-18) Jesus clearly stated that KOG people are those saved from condemnation via new birth. Ridderbos (1962:228 cited in Shaw, 1996:19) does not disagree and states that ‘remission of guilt is the centre and basis of the gospel of the kingdom’ (italics mine). However, as Mischke (2015:176) points out, salvation is ‘not just our guilt before God [being] cancelled; even our shame can be healed’. He (Mischke, 2015:45-46) and others (Forrester, 2010:9-10; Tennent, 2007:92-93), contend that for Westerners, honour-shame dynamics—which I will explore later, are often a ‘blind spot’ (2015:60), and the KOG is about restored honour for sinners who follow Jesus as their King (Mischke, 2015:323-325). 1.2 Allegiance to Christ as King Mayhue (2012:171) states that God ‘created a kingdom and two kingdom citizens who were to have dominion over it. But an enemy usurped their rightful allegiance to the king and captured the original kingdom citizens’ (italics mine). If original KOG citizenship can be described as humans’ relationship of allegiance to the king, then it is understandable why Ghanaian theologian Bediako (2004:25) describes becoming ‘children of God’ as ‘giving him our allegiance’. Bosch (1991:500) similarly comments that ‘conversion is… a change in allegiance in which Christ is accepted as Lord and centre of one’s life…[with] responsibility to serve God in this life and promote God’s reign in all its forms’. 7 Worship involves giving honour/worth/glory: Online Etymology Dictionary https://www.etymonline.com/word/worship. 7 The concept of allegiance has long been present in church history, with some describing the Apostles Creed as ‘a pledge of allegiance’ (Reinke, 2015:n.p; Chandler, 2015:n.p.). In his book, Bates’ argues the term allegiance warrants greater use: the super-exalted status [of Jesus] as cosmic Lord is not peripheral to the good news about Jesus. It is at the very heart and centre—the climax of the gospel. Jesus has been enthroned as the king. To him allegiance is owed (Bates, 2017:37). In response to Bates (2017), Schreiner (2017) acknowledges the term’s occasional helpfulness, but rejects Bates’ proposal that allegiance be a macro-term for the Greek pistis. Schreiner (2017:n.p.) believes allegiance is instead a sub-category of faith/trust. However, I am not sufficiently convinced, since he gives further validation to allegiance in his later book, when he suddenly changes from saying ‘faith in the king is the access’ into the kingdom (2018:111), to instead state that ‘people enter this rule [of Jesus] through allegiance to this king’ (2018:112) (italics mine). Perhaps his earlier reluctance reflects American ‘social conditioning’ and ‘rejection of monarchy’—which he (2018:134), and others (Mayhue, 2012:67; Mischke, 2015:164) acknowledge. But, calling kingdom-comfortable Africans to faith in Jesus, could have greater impact when explained as a new exclusive allegiance, just as it would have done for New Testament Christians. Explaining this further, using nuances of honour, Wax states: The Christians [were]… refusing to give Caesar the honor that belonged to Jesus himself! They believed Caesar needed to be “put in his place”… by pledging allegiance to his superior, the Jesus before whom even Caesar would one day bend the knee (Wax, 2010:22). Although Trousdale and Sunshine (2018), emphasise KOG allegiance as obedience, Wu (2015:KindleLoc:1724) indicates that it is ‘practical obedience, which publicly manifests our honor for our King’ (italics mine). True obedience is a secondary result of a primary attitude of honour, because as Georges (2016:197) asserts ‘conversion involves…turning from the honor code of one group for that of another, [it is] primarily a transfer of allegiance to Jesus’. Honour is thus a vital element in understanding the KOG. Therefore, to appreciate how the KOG could impact African families, there is need to now examine how both kingdom and honour concepts emerge in the African context. 8 2. Honour Dynamics and Kingdom Concepts in African Cosmology African honour and kingdom concepts are deeply inter-related. However, for purposes of highlighting elements of each, I will address them separately. 2.1 Honour Dynamics in African Cosmology I have noted that a ‘kingdom’ involves a ‘king’, with people giving allegiance rooted in honour, to that king. The concept of honour (and its inverse of shame) in African cosmology8 is not often examined, but according to Cambridge Professor Iliffe (2005:1) it is a topic which ‘historians and others have neglected’. Within the anthropological trichotomy of ‘guilt’, ‘shame’ and ‘fear’ cultures (Nida, 1954), Africa has been described as predominantly ‘fear’ or ‘fear-power’ (Muller, 2000; Georges, 2014). However, Kenyan theologian Munyao disagrees: …on the surface, fear and power are evident in African cultures, but digging deeper reveals a more dominant and pervasive cultural value, namely, honor and shame. Prevailing theology seems to have failed to address the people’s fear of censure (shame) and desire for honor in the community (Munyao, 2017:2). African theologians are increasingly recognising these deeper honour-shame dynamics (Mahlungu, 2001; Kasomo, 2012). Mbuvi (2002:29) believes honour-shame is the ‘core’ of African life. Neyrey (1998:15-16, 59) describes honour as a ‘public award of reputation, worth and respect’, and notes it is tied to wealth. This is seen when a Botswana man is unwilling to sell his cattle in times of drought because he believes ‘a man is his cattle’ and a ‘family’s wealth and status [honour] is tied to the size of the family herd’ (MmegiOnline, 2018:n.p.). Honour and shame impact and direct every aspect of African life (Munyao, 2017:11,14). 8 I use ‘cosmology’, but include ontological elements, as ‘African ontology and cosmology are closely aligned’ (Chalk, 2013:99). 9 2.2 Kingdom Concepts in African Cosmology Kingdom concepts are also familiar in African culture.9 The chief is the king and his family are called the royal family (Mbiti, 1989:179). Tribal members must maintain a proper relationship with the chief and his family, living as his people. Chiefs/kings may also play the role of the priest, rainmaker, intermediary, diviner or mediator between men and God [and are given] elevated positions and titles, such as: ‘saviour’, ‘protector’…[and] are viewed as ‘divine incarnation or as originally coming from heaven (Mbiti, 1989:178). The chief/king directs the activity of the village/tribe to the degree that even in the 21st Century, villagers may not plant or harvest crops until the chief/king directs (MmegiOnline, 2018). Willoughby (1928:27 cited in Setiloane, 1976:27) notes that the Sotho-Tswana differ slightly in that the chief is seen as ‘as a man among men…one who’s fallibility is recognised and can be challenged’. Yet, overall an African king’s position is highly respected and unquestioningly honoured. People consider kings to be holy…and they must therefore speak well of them, respect them, bow or kneel before them, let them have sexual rights over their wives, pay them taxes and dues, obey them, refrain from copying their clothes or coming into direct contact with them, and even render them acts of reverence and obeisance (Mbiti, 1989:178,183). Most Africans have an abstract belief in the Creator ‘God’ as the ultimate king and ruler of the world. Asante (1995:113) argues that his Akan people of Ghana believe in the ‘kingship’ of Onyame–‘God’. However, Mhlophe (2013:216) notes that ‘God’ to an African is far away and detached from earthly human life. So honour is given to departed ancestors and the tribal chief, who are understood as God’s intermediaries (Reed and Mtukwa, 2010:148), and to elders who will become ancestors (Freeman, 2015:32). Because ancestors are believed to rule by punishing or rewarding actions they see you doing, honour for ancestors/elders is always on the African mind. Society and kingdom family life is firstly structured around honour and ‘allegiance to the chief who mediates the well-being’, and then to elders according to levels of seniority (Setiloane, 1976:20,24). This hierarchy goes up ‘from the youngest child to 9 E.g. South African Zulus are often referred to as the Zulu Kingdom; Swaziland is a kingdom nation; a movie (2016) about Botswana is called ‘A United Kingdom’. 10 the highest Being’ (Mbiti, 1989:201). Setiloane (1976:21) explains that in SothoTswana culture, in the absence of ‘morena’10[God], the chief… is ‘morena’ on his own ground. In the absence of either, a father is ‘morena’ in his own household’. Within the tribe life revolves around relationships, ‘the older you are the stronger your voice and the more entitled you are to assert your authority. Honour is due to the highest in the hierarchy in descending order’ (Mbetwa, 2018:36). Mbetwa (2018:120) has summed up African culture by saying that ‘among African people, tamper with anything but relationships’. This means ‘the essence of sin lies in the violation of the solidarity of the community’ (Kasomo, 2012:188), so maintaining expected honour between people, especially toward the chief/king, is what rules all social interaction. In African society, one is also expected to honour the place where the people of the king/chief dwell. A sense of identity and belonging comes through kingdom land. This issue of land causes much conflict across the African continent. In recent days key South African leaders (ABC News, 2019:n.p.; Daily Mail Online, 2018:n.p.), have said the reason they want land back for their people is because their ‘pride’ and ‘dignity’ [honour] ‘is rooted and founded’ in their land. Furthermore, one must be born into a tribe/kingdom, and ‘cannot change tribal membership’ (Mbiti, 1989:101). Occasionally a person is adopted into a tribe (Mbiti, 1989:101), although, when rituals occur, outsiders whether strangers or those married in, cannot be present (Reed and Mtukwa, 2010:152). In some ways, cultural kingdom and honour concepts could enable greater understanding of God’s kingdom and of honour for King Jesus our priest, mediator, saviour and divine incarnation. However, cultural concepts could also create misunderstanding of what it means to honour Jesus as king in the KOG. As truly Godincarnate, Jesus is not a fallible mediator. His kingdom/family welcomes outsiders, assuring full citizenship with no ethnic partiality (Galatians 3:28). He prohibits sexual immorality. He doesn’t separate himself but dwells and identifies with his people. His kingdom is not just ‘now’, but also ‘not yet’, in reward, judgement, place, wealth and honour. This then requires new biblical perspectives if KOG thinking is to potentially impact African Christian families. It is to these new perspectives that I now turn. 10 ‘morena’ in Tswana, translates as lord in English. 11 3. New Biblical Counter-Cultural Kingdom Perspectives From Old Testament times, Israel’s king was meant to be ‘a counter-cultural king’— unlike kings of surrounding nations (Kreider, 2008:92). In the New Testament, Jesus was not the kind of king Israel expected (Wright, 2016:72,77). He was non-violent, and his teaching was culturally shocking to both the governing Romans and Jewish leaders (Wright, 2016:220). Jesus was saying ‘there was a different way to be human’ (Wright, 2016:233). In the same vein, Schreiner (2018:88) calls God’s kingdom an ‘upside-down kingdom’. Rather than being counter-cultural, some African theologians promote extensive gospel inculturation11 (Adamo, 2001). However, I believe ‘uncritical contextualisation’ warrants caution against risks of syncretism (Hiebert, 1994:86). Kenyan theologian Kurgat (2011:33) rightly notes that ‘conversion of the heart, which is the aim of evangelization, involves change at the deepest levels of cultural identity’. Bediako (1992:17) calls fellow Africans to follow the early Christians who ‘were virtually “turning the world upside down”…upsetting traditional and accepted patterns of religious allegiance and practice’. But although ‘Yahweh’s reign poses a direct challenge to the nations…the kingdom of God offers both confrontation and hope’ (Perrin, 2019:66). That confronting hope can begin by comparing various cultural kingdom dynamics with the counter-cultural KOG. 3.1 Kingdom Place God’s kingdom ‘land’ is not yet tangible. Citizens (Philippians 3:20) live on this earth as a holy nation of ‘sojouners and exiles’ (1 Peter 2:11), as we anticipate the coming fulfilment of the kingdom. As Kreider reminds his readers: A nation needs it land…for members of God’s holy nation in Jesus Christ, however, diaspora living would be normal...For they would be seeking a homeland, anticipating “a better country”, looking for “the city which is to come” (Hebrews 11:14-16, 13:14) (Kreider, 2008:185-186). 11 The terms ‘inculturation’ and ‘contextualisation’ are used interchangeably (Edinburgh 2010:7007). ‘Inculturation’ began with Roman Catholic theologians, ‘contextualisation’ is used more by Protestant, evangelical theologians (Bosch, 2011:458-466; Bevans, 2002:50). 12 To not fight for the honour of tangible visible land/wealth now, is counter-cultural thinking for an African. Thus, new eternal perspectives of a heavenly future inheritance bring hope regarding honour felt through land. 3.2 Kingdom People The KOG is not ethnically exclusive. ‘Despite our differences, in Jesus Christ we are one people, ‘fellow citizens…[in] the household of God (Ephesians 2:19)’ (Kreider, 2008:185). ‘God’s kingdom is universal in its outlook’ (Perrin, 2019:74). Again it is counter-cultural to not preserve the honour of tribal exclusivity (Reed and Mtukwa, 2010:159), but instead reach out to, and welcome outsiders, giving them equal status and honour. Yet, as Munyao (2015:177) points out, Galatians 3:7-15 says that in Christ, God allowed people to become children of Abraham without becoming Jews first. He honours believers of all tribes as he ‘brings outsiders into his family of faith’. 3.3 Kingdom Power Jesus the King honours us by sharing God’s power with us, through the indwelling Holy Spirit (Acts 1:8). Although some disagree (MacDonald, 1995:1269; Wiersbe, 1980:119), Price (1998:35) believes that Jesus’ ‘coming in his kingdom’ (Matthew 16:28) refers to ‘Pentecost, when he came to establish his kingdom within his people’. Jesus doesn’t only demand allegiance to his kingdom rule, but he lives his holy kingdom life through us (1 Thessalonians 5:24). Unlike traditional kings/chiefs, who hold power privilege to themselves, Jesus the King-Mediator (Schwertley, 1998:16) shares his power and privilege with us as co-heirs (Romans 8:17), making us a kingdom of priests (Revelation 1:6), giving access to the Father’s throne of grace (Hebrews 4:16). Advocates of Prosperity Theology, believe kingdom power is to work miracles to change people’s present shameful suffering and bring honour through healings, wealth or success (Maldonado, 2013). But many find this problematic, as it can be seen as a ‘Christian’ way to gain social honour, and is often understood in terms of temporal, visible and cultural prosperity, which can include polygamy (Maura, 2015). 13 While not ignoring people’s physical needs, the ‘upside-down’ kingdom is more than wealth ‘now’, and involves promises for the future, unseen, and ‘not yet’ of eternity. Present kingdom power enables honourable, practical holy living in community (Philippians 2:13-15), and unashamed proclamation of King Jesus’ power to save from sin (Acts 1:8, Romans 1:16). As Zambian theologian Mbewe explains: The Holy Spirit comes into our hearts and brings us spiritual life, giving us fellowship with God and the power to deny ourselves, to love others, and to love and obey God. Therefore, the gospel of Jesus Christ is “the power of God for salvation to everyone who believes” (Romans 1:16). It changes people— but from the inside out (Mbewe, 2015:88). 3.4 Kingdom Practice Kingdom living means holy living, ‘characterised by a resolute refusal to conform to the ways of the nations’ (Kreider, 2008:186). Kingdom holiness is not judged by circumstances or actions which people (including elders/ancestors) see, or culturally accept, but by what God sees and accepts, even in heart attitudes (Matthew 5:21-28). Africans traditionally believe that punishment for bad deeds and reward for good deeds are in this life, not the hereafter (Mbiti, 1989:157,205; Pobee, 1979:48). If no calamity comes, ancestor/elder approval is assumed. There is no awareness God always sees, or that circumstances do not necessarily indicate God’s approval or disapproval as his kingdom is eternal, and judgement awaits a person after death (2 Peter 3:9). Because God’s activity is often interpreted through a cultural hermeneutic lens, in Prosperity Theology visible prosperity is viewed as the reward/results of pleasing God, and lack of prosperity (health/wealth) as God’s punishment/displeasure. It feels upside-down that a holy life of allegiance to King Jesus might bring difficulty, shame or rejection in this life (Matthew 5:10-12). But the ‘not yet’ of the KOG brings hope in the midst of suffering. 14 3.5 Kingdom Purposes God’s kingdom purposes are ‘marked by radical changes’… “good news [gospel]” for the poor, freedom for prisoners, sight for the blind, freedom for the oppressed’12 (McKnight, 2011:96-97). No longer are outcasts shamed and shunned, but welcomed and loved. Holy KOG living includes ‘honouring everyone’ (1 Peter 2:17) regardless of social status, and reaching everyone with the gospel (Matthew 28:19). For an African it is shameful to associate with the dishonourable lowly, poor, or disabled (Livingston, 2005). But in Jesus’ kingdom the poor are blessed (Luke 6:20), and social partiality is prohibited (James 2:1-9). His kingdom sermon13 ‘shocks and startles because all the “wrong” people are “in” and all the “right” people are “out.”’ (McKnight, 2011:97). But ‘Jesus [is] reforming the fundamental value of his culture, namely, honor’ (Neyrey, 1998:164). 3.6 Kingdom Honour Paradox Ultimately, counter-cultural KOG living seeks honour in the eyes of God not people. Right from the cross, where King Jesus wins the kingdom through shameful death, Wright (2016:82,104) states there is a ‘paradox upon paradox’. Wiersbe (1980:123) also uses the description ‘paradox’ before highlighting that if we follow Jesus as king, suffering precedes glory, ‘first the cross, then the crown’ (1980:121). As Jesus said, ‘whoever loses his life for my sake will find it’ (Matthew 10:39), the last will be first (Matthew 20:16) and the least will be greatest (Luke 9:48). In the KOG it can be honourable to be shamed (Luke 6:22). KOG honour is gained by losing it. It no longer comes from competing for honour within the earthly ‘limited good’14 mind-set, described by Mischke as ‘If you gain, I lose’ (Mischke, 2015:98). Miller & Guthrie (2001:154-160, 246) note that a limited good mind-set opposes what they call the ‘development ethic’. But it can change with 12 Luke 4:18-19 Luke 6:20-26 E.g. Cain’s jealousy of Abel’s accepted offering (Genesis 4:3-8); Saul’s jealousy of David receiving greater praise (1 Samuel 18:6-9). 13 14 15 an eternal worldview where the God of unlimited good sits on the throne over creation as the ultimate authority, judge and provider of true honour. Munyao notes however, that although the paradoxical KOG is counter-cultural, change does not come from being ‘rid of the pivotal cultural values of honor-shame. Rather, it lies in affirming, reframing, and reversing the community’s honor code for believers to desire God’s sense of honor. The task of missiology is to identify social tensions to the community’s sense of morality and to align…theology of honor with God’s honor for transformational discipleship (Munyao, 2015:180). For new counter-cultural values to make sense, there must be understanding that the KOG context is primarily spiritual/eternal not tangible/temporal, is not seen fully by human eyes, and includes the ‘not-yet’. There must be willingness to forgo earthly honour, to gain God’s higher honour. However, this does not mean the world is not impacted by kingdom citizens, because as Price (2018:n.p.) has said, ‘that which is spiritual in its cause is always social in its effect’. It is the spiritual kingdom’s social effect within family life, I will now discuss. 4. Potential Impact of the Kingdom of God on Honour Dynamics in the African Christian Family. Perrin (2019:55) calls for ‘A vision of the kingdom that is biblically rooted and eminently practical’. There may be nothing more practical for people than family life. But ‘while families are a universal phenomenon, they are configured in a multitude of ways, are controlled by different mechanisms, and serve different functions’ (Hanson, 1996:63). In traditional African life, ‘the family is the nucleus of both the individual and corporate existence’ (Mbiti, 1989:213). However, Mbetwa (2018) believes cultural expectations hinder African families living as God desires. In this final section, I briefly examine how understanding the KOG could potentially transform African Christian families in who they are—identity, and what they do—society. 16 4.1 Identity The African’s individual identity is subsumed in the wider collective identity. Hence, Mbiti (1989:106) famously said ‘I am, because we are; and since we are, therefore I am’. Yet, Hiebert (1985) believes that unlike the individualistic West, communal/collective society members do not struggle with identity. He possibly mistakes a lack of an active, articulated, individualistic ‘search for identity’ (Hiebert, 1985:123), for no desire for identity. However, identity is so important to Africans, that Ghanaian theologian Bediako (1992) devoted an entire book to the issue. African identity is firstly via birth. Thus, in evangelism, if salvation is explained as requiring new birth (John 3), the gospel can bring a new superior—but culturally understandable—identity. Being born again into God’s kingdom brings new family ties ‘stronger than to immediate earthly relatives’ (Saucy, 1994:184) (Matthew 12:4748). Since tribal identity is also closely linked with tribal land, understanding the KOG means not needing tribal family land for identity because there is a future kingdom ‘place’ and eternal ‘inheritance’ (Ephesians 1:11,14; 1 Peter 1:4). The desire to protect tribal identity, Munyao (2017) believes, is at the root of much conflict in Africa, and why according to Bediako, As mediator of a new and better covenant between God and humanity (Hebrews 8:6; 12:24), Jesus brings the redeemed into the experience of a new identity…the redeemed now belong within the community of the living God... They are united through their union with Christ, in a fellowship infinitely richer than the mere social bonds of lineage, clan, tribe or nation that exclude the stranger as the virtual enemy (Bediako, 2004:31-32). If primary identity is not tribal, there could be increased motivation for African Christian families to engage in, and encourage, cross-cultural evangelism/missions so as to honour the mandate of their KOG king/chief to go into all the world (Mark 16:15). Identity in a greater, higher kingdom family, potentially gives courage and ‘shame resilience’ (Brown, 2012:74) to go against traditions or expectations of elders which conflict with KOG living. If Christian families understood their now-and-not-yet, true eternal KOG identity, there could be less desire to seek honour through wealth status, and thus less 17 vulnerability to fall prey to Prosperity Theology, which promises much but often deeply disappoints (Kasera, 2012). There is great potential for social transformation when African families shape their ‘identity by the Kingdom of God in Christ’ (Moore, 2004:12). Mhlope (2015:322) believes that for an African, identity in the KOG is a vital prerequisite for a changed outlook on their place and role on this earth, and their impact on ‘conditions in their society.’ 4.2 Society Although sociologist Berger (1967:3) argues that society is ‘nothing but a human product’, it was first God’s idea, when he gave Adam a wife and told them to ‘multiply and fill the earth’ (Genesis 1:28). However, since the Fall, the world’s ‘social systems and cultures are human creations marked by sin’ (Hiebert, 1994:86). Fallen human wisdom hinders humanity living as God intended. However, if African identity could be firmly rooted in the KOG family, with allegiance to King Jesus, African Christian families could potentially be significantly impacted, not least in relation to how they influence their society’s poverty (Mbetwa 2018). In final application, it is the African Christian family’s part in solving this problem of poverty, which I now examine. 4.2.1 Poverty Alleviation Perrin (2019:42) aptly states that ‘when we work out kingdom theory in our head, we can begin to apply it to our everyday lives’. Poverty engulfs the everyday lives of many Africans (Akintunde, 2009:127; Nihinlola, 2009:162). Various causes are postulated: bad leadership (Abogunrin, 2004:7 cited by Alao, 2017:3); loss of traditional culture (Tema, 1941), Western post-modern influence (Massaquoi, 2015); aid-dependency (Moyo, 2009). Corbett and Fikkert (2012:80,82) however, propose that despite wider systems at work, a person’s worldview must change. South African Vorster (2013:312) believes social problems are because past missions to Africa ‘projected a spiritual Jesus as the “saviour of souls”...[who] had nothing to do with 18 social life’. He asserts that instead of this ‘spiritual Jesus’ or the ‘political Jesus’ of liberation or the ‘historical Jesus’, there is need for a ‘transforming Jesus’ within a ‘Christology of the Kingdom of God’ (2013:319). Although Wesley (Bouma, 2014) and Vorster (2013:322) believe social transformation comes through individual change, simply replacing traditional collective mind-sets with an individualistic mind-set, as Grudem and Asmus (2013:114-115) propose, may not be the solution. Kiriswa (2001) more convincingly postulates a new KOG collective family identity is needed. Corbett and Fikkert (2012:45) also make the challenge that ‘if Christ is Lord of all, how do we do farming, business, government, family, art etc., to the glory of God? Failure to include this “all of life” element in the gospel has been devastating in the Majority World.’ However, Zambian ethicist and theologian Mbetwa (2018:212) believes ‘the greatest snare in reforming these areas of life is fear to offend family’, especially since offending family disturbs community harmony and is seen as sin/wrongdoing. Such sin could be anything from denying requests of anyone older (Musasiwa, 1988), to taking from the limited good [honour], which another, often older, family member believes they should have received (Hiebert, 2008:136). Mbetwa (2018) argues extensively in his book that the problem of African poverty lays at the level of the family. In addition to fearing family, Mbetwa notes unholy motives for being a patron/helper of family, can also contribute to the poverty problem: The concern not to lose face and the desire to make a name for ourselves among our people, given the great honour and praise swarmed on those who assist family, is stronger than any other motivation for assisting. So important is this honour to us that we are willing to keep pouring endless resources, even if it drives us to personal economic distress (Mbetwa, 2018:232). Furthermore, ‘people are not under obligation to help those who are outside of their social circle…[outside their] same ethnic group or clan’ (Maranz, 2015:KindleLoc:2239), and ‘ethical obligation to care for one’s people overrides most other moral considerations’ even if it requires significant ‘honourable debt’ (Mbetwa, 2018:70,120). 19 Even in opportunities for political change people may say ‘”None of our relatives have connections to [the candidate], so we will support the big man who has more to offer us, on a personal or family or clan level”’ (Maranz, 2015:KindleLoc:1612). But understanding what it means to follow King Jesus in a new spiritual family, could bring a transformed worldview with new attitudes. Instead of fearing family or seeking the honour of becoming, or associating with, the ‘big man’, a person knowing their identity—honour—in Christ could potentially be: more content instead of competing for honour; unafraid of family; willing to forgo honour on earth before the eyes of people; willing to live a holy life truly loving their neighbours across ethnicities, like the good Samaritan (Luke 10:25-37). Not only could there be willingness to associate with the poor and help other ethnicities, but also the ‘courage, perfumed with wisdom’ (Mbetwa, 2018:209) to be families and individuals who can say ‘no’ to relatives’ requests as they say ‘yes’ to King Jesus. They would no longer give ‘the usual response [of] either turning down requests through well packaged lies or timidly and powerlessly yielding to demands’ (Mbetwa, 2018:209). The truth could be spoken with love (Ephesians 4:15), knowing there is accountability to a higher king, in whose eyes an action may be honourable, even though it is shameful in the family’s eyes. As Mbetwa (2018:212) notes ‘we must be prepared to be misunderstood, unpopular and even hated’ (Matthew 10:22; John 15:18). In the upside-down kingdom, ‘blessed are the persecuted’ (Matthew 5:10). Mbetwa (2018:209) asserts ‘there can be no escape from having the courage to let go of earthly culture’. In Christ, there is power for the courage to live holy lives of allegiance to him, and freedom to be stewards of God-given funds, gifts and abilities, as he intended. This could potentially transform and bless African families, communities, and the world. Conclusion In this essay I discussed how the doctrine of the KOG is strategic for impacting honour dynamics in African Christian families. Though much discussion has occurred across the centuries regarding the KOG’s meaning and implications, some consensus is emerging through the ‘now and not yet’ view. In the African context, cultural 20 honour and allegiance concepts bring some connection with KOG concepts, which could enable greater understanding of the honour of KOG citizenship. However, in other areas the cultural worldview needs correction, so that African Christian families do not have cultural traditions, of seeking earthly status and giving honour to family/elders, holding them back from living out true eternal allegiance to Jesus as King. Clear teaching on the KOG is vital for African Christian families to truly honour God effectively and impact their communities, through blessing the poor, helping others and themselves rise out of poverty, and taking the gospel to all peoples. Some may contend my conclusions evidence a personal eschatological position and a conservative view of contextualisation and Prosperity Theology. None-the-less I do believe further research is warranted on honour dynamics and how they relate to potential KOG impact, not only in Africa, but other mission contexts, as the implications are extensive. ‘True Christianity is not merely life-changing; it is world changing’ (Wax, 2010:32). As African Christian families understand their KOG identity with allegiance to Jesus the King, and his mandate to reach out to all and honour everyone, the continent has potential to know greater transformation to the glory of God and the furtherance of his kingdom. 21 Bibliography ABC News (Australian Broadcasting Corporation), (2018). ‘White South African farmers say they're living in fear, but blacks say they're the ones being victimized’, 12 December, [Online]. 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