Brad Vaughn | Grand Canyon University (original) (raw)

Books by Brad Vaughn

IVP Academic, 2019

What does it mean to “read Romans with Eastern eyes”? Combining research from Asian scholars with... more What does it mean to “read Romans with Eastern eyes”? Combining research from Asian scholars with his many years of experience living and working in East Asia, Jackson directs our attention to Paul's letter to the Romans. He argues that some traditional East Asian cultural values are closer to those of the first-century biblical world than common Western cultural values.

In addition, he adds his voice to the scholarship engaging the values of honor and shame in particular and their influence on biblical interpretation. As readers, we bring our own cultural fluencies and values to the text. Our biases and backgrounds influence what we observe―and what we overlook. This book helps us consider ways we sometimes miss valuable insights because of widespread cultural blind spots.

In Reading Romans with Eastern Eyes, Jackson demonstrates how paying attention to East Asian culture provides a helpful lens for interpreting Paul's most complex letter. When read this way, we see how honor and shame shape so much of Paul's message and mission.

William Carey Library, 2015

The Bible tells us what to believe--the gospel. Did you know that it also shows how to contextual... more The Bible tells us what to believe--the gospel. Did you know that it also shows how to contextualize the gospel? In One Gospel for All Nations, Jackson Wu does more than talk about principles. He gets practical. When the biblical writers explain the gospel, they consistently use a pattern that is both firm and flexible. Wu builds on this insight to demonstrate a model of contextualization that starts with interpretation and can be applied to any culture. In the process, he explains practically why we must not choose between the Bible and culture. Wu highlights various implications for both missionaries and theologians. Contextualization should be practical, not pragmatic; theological, not theoretical.

WCIUP, Apr 22, 2013

Years ago, the author had a startling realization. Theologians and pastors have long taught on th... more Years ago, the author had a startling realization. Theologians and pastors have long taught on the glory of God and its central importance in the Bible. However, because he was living in East Asia, it also dawned on the author that this sort of talk about God’s glory, praising Him, and magnifying His name was simply another way of talking about honor and shame. When the author looked at most theology and ministry-related books, he found that honor and shame seemed to be treated differently. Anthropologists talked about honor-shame, but theologians largely focused more on legal metaphors. The author could see both themes in Scripture but couldn’t find help as to how to bring them together. This study was developed in order to address this gap and bring those themes together.

Articles and Chapters by Brad Vaughn

Missio Dei: A Journal of Missional Theology and Praxis, 2020

How might Christians from one honor-shame culture effectively serve as missionaries in another ho... more How might Christians from one honor-shame culture effectively serve as missionaries in another honor-shame culture? By answering this question, churches and mission organizations can better train cross-cultural workers whose cultural backgrounds offer advantages not enjoyed by many Western missionaries. Due to the sheer scope of the topic, his essay sketches only a preliminary proposal.

Christianity Today, 2020

A religious undercurrent, which we call “political denominationalism,” moves just below the surfa... more A religious undercurrent, which we call “political denominationalism,” moves just below the surface of our political discourse. Mere opinions are no longer allowed; one must have unwavering convictions. Political commitments increasingly define us, yet at the same time, are increasingly irrelevant. Other forces now pull us.

Bamboo Mist: An Exploratory Understanding of Chinese Spirituality, 2020

In this essay, we will consider the question––what is “Chinese” theology? Christians’ theological... more In this essay, we will consider the question––what is “Chinese” theology? Christians’ theological perspective will substantially influence their practice. We will explore the meaning of “Chinese.” What is “Chinese” and who decides? Although these questions seem broad, our focus will specifically concern Chinese theology. What is Chinese theology and who are its representatives? And what is the role of “foreigners” and/or non-Chinese people?

Honor, Shame, and the Gospel (WCL), 2020

How does an individualistic worldview shape our understanding of the church and our approach to m... more How does an individualistic worldview shape our understanding of the church and our approach to ministry? How do we contribute to a systemic problem that undermines a Christian perspective of honor and shame?

To answer these questions, we’ll first examine how Western culture subtly influences our view of the gospel and the church. Second, we consider the relationship between collective identity, honor, and shame. We can only cultivate a biblical sense of honor and shame by fostering collective identity within the church. Finally, I’ll suggest six areas of application.

Missio Dei: A Journal of Missional Theology and Praxis 11, 2020

How might Christians from one honor-shame culture serve effectively as missionaries in another ho... more How might Christians from one honor-shame culture serve effectively as missionaries in another honor-shame culture? By answering this question, churches and mission organizations can better train cross-cultural workers whose cultural backgrounds offer advantages not enjoyed by many Western missionaries. Due to the scope of the topic, this essay sketches only a preliminary proposal.

This article first considers the scope and significance of the opening question above. We identify potential challenges and opportunities that face mission practitioners. After clarifying briefly what is meant by honor and shame, I outline the primary contours of an honor-shame worldview. This discussion lays the groundwork for the final section of the essay. Honor and shame do not exist in the abstract; they find expression in concrete social settings. Therefore, I will explore several practical implications for training Chinese missionaries who work in Muslim contexts. This imagined case study illustrates one possible way to train people from one honor-shame culture to minister in another.

Beyond Literate Western Cultures, 2015

In this chapter, I demonstrate the intrinsic relationship between the gospel and an honor-shame w... more In this chapter, I demonstrate the intrinsic relationship between the gospel and an honor-shame worldview. In short, the gospel is framed by honor and shame. This point is important not only for theology, but also for missions, particularly in oral cultures.

In the first section, I will show how biblical authors explain the gospel in ways that make sense to oral learners who are often characterized by an honor-shame worldview. Drawing from this thesis, I will then highlight a few implications for both theological education and contextualization.

Themelios 44.2, 2019

This essay explores the relationship between contextualization and an evangelical doctrine of the... more This essay explores the relationship between contextualization and an evangelical doctrine of the Bible, with a special emphasis on biblical inspiration, biblical authority, biblical inerrancy, and the biblical canon. Readers will see how the doctrine of Scripture leads to a biblical view of contextualization. How might a robust doctrine of Scripture practically improve our approach to contextualization, both in principle and practice? This article not only affirms the importance of contextualization; it also identifies biblical boundaries for contextualization. In the process, readers consider specific ways to apply one’s doctrine of the Bible.

World Mission: Theology, Strategy, and Current Issues, 2019

This chapter explores how the church might apply biblical theology within oral cultures (and subc... more This chapter explores how the church might apply biblical theology within oral cultures (and subcultures). Specifically, I will consider ways a biblical “grand narrative” can practically influence the church’s ministry across a variety of contexts. Not everyone agrees the Bible has an overarching narrative (rather than simply being a set of collected stories). Nor do all agree about how to discern such a story.

Accordingly, the first section suggests such a process. The second section then outlines a broad framework for understanding the grand biblical narrative. Finally, the third section demonstrates the significance of these findings for ministering among oral peoples.

The Journal of the Evangelical Theological Society, Dec 2013

Neotestamentica, 2017

The relationship between Romans 3:4 and Psalm 51:4 (Psalm 50:6 in the Septuagint) has long puzzle... more The relationship between Romans 3:4 and Psalm 51:4 (Psalm 50:6 in the Septuagint) has long puzzled scholars. Many suggest that Paul’s use of Ps 50:6LXX either seems not to fit the logic of Romans 3 or does not reflect the psalmist’s meaning. This article offers an interpretation of Romans 3:4 that eliminates the apparent tension between the two texts. It clarifies Paul’s meaning in Romans 3 by reinterpreting Psalm 51:4 in its context. Both Psalm 51:4 and Romans 3:4 refer to God’s saving righteousness. The conclusion that Romans 3:4 speaks of God’s saving righteousness is not unique to this study. However, typical arguments in favour of this view are susceptible to significant criticism. Specifically, they do not demonstrate how the whole of Psalm 50LXX shapes Paul’s argument, and/or they do not explore the possibility that Psalm 50:6LXX also refers to God’s saving righteousness.1 This article addresses both issues. After reviewing the theological and exegetical significance of Romans 3:4, four major questions that challenge readers today will be surveyed. Next, an integrated exegesis of both passages, showing how Psalm 50:6LXX sheds light on Romans 3, will be presented.

Missiology, 2016

Honor and shame are critical aspects of a biblical soteriology. In order to demonstrate the point... more Honor and shame are critical aspects of a biblical soteriology. In order to demonstrate the point, this article surveys three key doctrines-sin, atonement, and justification by faith. Shame is a subjective and objective reality. It is both the consequence and defining feature of sin. Within the context of a collectivistic covenant relationship, Christ pays the honor-debt owed by those who give their loyalty to him. In so doing, Christ not only glorifies his people; more importantly, he saves God's face.

Themelios, 2018

Everyone agrees shame is a pervasive problem; yet, in book and articles, we find writers often ta... more Everyone agrees shame is a pervasive problem; yet, in book and articles, we find writers often talk past one another. Missionaries and anthropologists speak of “honor-shame” cultures. Psychologists describe shame as an individual, emotional experience. Strangely, theologians typically say little about the topic. Christian scholars tend to treat guilt as “objective” and shame merely a “subjective.” This misunderstanding undermines our ability to develop a practical theology of honor and shame. Therefore, this article demonstrates how the Bible helps us have an integrated understanding of shame in its theological, psychological, and social dimensions.

Mission Frontiers, Feb 2015

MissioNexus Anthology (Fall 2015)

Chapter 1 of One Gospel for All Nations (excerpt included in Missio Nexus Anthology Fall 2015)

The correctness of Wes Seng’s article is illustrated by the very fact we are able to have a conve... more The correctness of Wes Seng’s article is illustrated by the very fact we are able to have a conversation about the use of orality in a journal like EMQ. Had our parents kept us from getting an education beyond the third grade, readers would be ill-equipped to consider these key missiological issues (e.g., orality). Accordingly, I concur with Seng that we should not withhold from oral peoples the types of trainings that God has graciously given much of the Church.

Asian Missions Advance, Jan 2016

Discipleship is fundamental to developing Christian leaders. A discussion on Christian leadership... more Discipleship is fundamental to developing Christian leaders. A discussion on Christian leadership requires we consider the importance of the church and personal character. Some people might not realize that these two topics correspond with prominent themes in honor-shame cultures; namely, collective identity and a practical approach to ethics. Many Asian religions and philosophies tend to emphasize the importance of community yet veer away from abstract doctrines that do not affect one's daily life. Therefore, this paper considers how honor and shame can and should influence our approach to discipleship and thus Christian leadership in general.

Evangelical Missions Quarterly, Jan 2015

How might we craft stories from an honor-shame perspective in order to challenge cultural values ... more How might we craft stories from an honor-shame perspective in order to challenge cultural values that are contrary to the gospel?1 Since honor and shame are important elements of all cultures, this question is relevant for every context. Below I offer a few initial suggestions that will hopefully contribute to a more comprehensive answer to the question.

The proposal below concerns shorter stories (e.g., parables), which may illustrate or defend an idea or action. I will not discuss how to craft broader stories that cover the entire biblical narrative, but instead discuss the kind of stories especially suited to address ethical questions and/or serve an evangelistic purpose. They challenge ethical norms and common perceptions of the world—that which the culture regards as honorable is presented as shameful (and vice versa).

IVP Academic, 2019

William Carey Library, 2015

WCIUP, Apr 22, 2013

Missio Dei: A Journal of Missional Theology and Praxis, 2020

Christianity Today, 2020

Bamboo Mist: An Exploratory Understanding of Chinese Spirituality, 2020

Honor, Shame, and the Gospel (WCL), 2020

Missio Dei: A Journal of Missional Theology and Praxis 11, 2020

Beyond Literate Western Cultures, 2015

Themelios 44.2, 2019

World Mission: Theology, Strategy, and Current Issues, 2019

The Journal of the Evangelical Theological Society, Dec 2013

Neotestamentica, 2017

Missiology, 2016

Themelios, 2018

Mission Frontiers, Feb 2015

MissioNexus Anthology (Fall 2015)

Chapter 1 of One Gospel for All Nations (excerpt included in Missio Nexus Anthology Fall 2015)

Asian Missions Advance, Jan 2016

Evangelical Missions Quarterly, Jan 2015

Global Missiology, Oct 2014

How precisely does culture influence ministry methods? The question is multi-layered. In a missio... more How precisely does culture influence ministry methods? The question is multi-layered. In a missionary setting, the relationship between culture and strategy becomes even more complicated. At one level, Christian practice should stem from a sound interpretation of the Bible. Yet, ministry does not happen in a vacuum. Global missions brings people from diverse backgrounds together in a cross-cultural setting. Mission strategies are constantly shaped by at least three different cultures––the missionary’s home culture, the local culture in which he or she ministers, and the biblical culture(s). Of course, people may not be conscious of this fact.

Therefore, it is important that we intentionally consider how culture shapes mission strategy and practice. Given the vast breadth of the topic, a helpful approach would be to examine a particular philosophy of ministry that is popular among missionaries around the world. In this way, we can avoid abstraction. Also, our analysis will be relevant for a greater number of people.

This article highlights three specific ways that culture contributes to the evolution of a missionary strategy. As a case study, I will examine the cultural influences behind “church planting movements” (CPMs). This study first considers how CPM practitioners understand culture’s influence on Paul’s missionary efforts. The second section identifies a number of cultural assumptions affecting the application of the CPM paradigm. Third, I give one explanation why the model survives despite a lack of biblical precedent. There are strong forces within missionary subculture that have enabled CPM theory to evolve into a popular ministry model. Finally, I conclude by offering a few practical suggestions that will help us resist the rapid spread of syncretism within contemporary mission strategy.

Global Missiology, Oct 2014

In recent years, missionaries have discussed and strategized ways to catalyze “church planting mo... more In recent years, missionaries have discussed and strategized ways to catalyze “church planting movements” (CPMs) around the world. However, many people have challenged mission practices that are oriented on CPM-theory. Both sides of the debate appeal to Scripture to support their arguments. Indeed, CPM theorists implicitly and explicitly contend that CPMs are found in the Bible itself. This article examines and contests any such claim.
This article makes a simple argument: there are no “church planting movements” in the Bible. Although someone might regard this as a “negative” thesis, the aim of the essay is quite constructive. It is utterly critical that certain notions and associations be set aside if we are to develop biblically faithful and strategically wise missiology. Of course, there is much to commend in CPM literature. However, we cannot simply draw out what it good from a CPM theory without examining related ideas, such as its use of Scripture. When applying some aspect of CPM missiology, we may unwittingly assume ways of thinking or interpreting the Bible that are counterproductive. Therefore, this essay tries to help readers discern theory from theology.

Orality Journal, Sep 2014

In recent years, evangelicals have gained greater appreciation for the needs of oral learners. In... more In recent years, evangelicals have gained greater appreciation for the needs of oral learners. In particular, people increasingly realize the importance storying in theological instruction. This contrasts traditional, reading intensive methods. In effect, evangelical ministries, such as the International Orality Network (ION), shift our focus from the “what” question to the “how” question. Rather than debating the content of our message (“what”), we now consider the way (“how”) we convey the truth.

Although communication and application are critical, they are not most fundamental to contextualization. As I have argued elsewhere, contextualization begins at the level of interpretation, which is dependent on worldview. How often do we overlook the cultural lens through which we reach our theological conclusions? We desperately need humility to acknowledge how denominational and organizational subcultures can mislead us into “theological syncretism,” whereby we confuse the gospel with our theological tradition.

We address worldviews by asking “why” questions. Worldview questions involve our rationale (Why do we believe this?) and heart (Why is this important?). We need to consider a number of more basic issues before asking, “What stories should we tell?” (information) or “How do we tell them?” (technique). “Why” concerns understanding; thus, it determines and shapes application (i.e. what? how?).

Oral cultures tend to share certain characteristics. For instance, many oral learners have an “honor-shame” worldview. By contrast, western missionaries are likely to emphasize themes like law and guilt. Even if the latter have good doctrine (“what” should we believe?) and strong communication skills (“how” to tell a story), a more basic problem remains. They do not speak the same “worldview language.” Therefore, missionaries may not answer the key “why” questions that matter most to oral learners. Worse still is that the missionaries potentially convey the notion that the Bible mainly speaks about Western concerns.

In this paper, I will briefly answer two important “why” questions. First, why do oral learners think the way they do? Second, why are honor and shame important for gospel ministry? I will conclude by suggesting a few applications for theological education.

Themelios, 2021

Review of James Harrison's "Paul and the Ancient Celebrity Circuit (Mohr Siebeck, 2019) for Theme... more Review of James Harrison's "Paul and the Ancient Celebrity Circuit (Mohr Siebeck, 2019) for Themelios

Review of Biblical Literature (RBL), 2021

Catholic Biblical Quarterly (CBQ), 2021

Themelios, 2020

Book review of Kerry Connelly's "Good White Racist?: Confronting Your Role in Racial Injustice" (... more Book review of Kerry Connelly's "Good White Racist?: Confronting Your Role in Racial Injustice" (Westminster John Knox Press, 2020)

Themelios, 2020

Book review of Te-li Lau's "Defending Shame: Its Formative Power in Paul’s Letters" (Baker, 2020)

Themelios, 2018

Book review of Paul Trebilco's "Outsider Designations and Boundary Construction in the New Testam... more Book review of Paul Trebilco's "Outsider Designations and Boundary Construction in the New Testament: Christian Communities and the Formation of Group Identity" (Cambridge University Press, 2017)

Themelios 43.1, 2018

Book review of Charles Kraft's "Issues in Contextualization" (2nd edition)

Journal of Global Christianity 3.1, 2017

Book Review of Tabor Laughlin's "Becoming Native to Win the Natives: Cross-Culturally Becoming Al... more Book Review of Tabor Laughlin's "Becoming Native to Win the Natives: Cross-Culturally Becoming All Things to All Men" (Wipf & Stock, 2016)

Themelios 42.2, 2017

Book review of John Nugent's "Endangered Gospel: How Fixing the World is Killing the Church" (Wip... more Book review of John Nugent's "Endangered Gospel: How Fixing the World is Killing the Church" (Wipf & Stock, 2016)

Themelios 41.3, 2016

Book Review of Jayson Georges and Mark Baker's "Ministering in Honor-Shame Cultures" (IVP, 2016)

Themelios 41.3, 2016

Book review of by Donald Berry's "Glory in Romans and the Unified Purpose of God in Redemptive Hi... more Book review of by Donald Berry's "Glory in Romans and the Unified Purpose of God in Redemptive History"

EMQ (Evangelical Missions Quarterly), Jul 2013

Southeastern Theological Review , Jun 2016

Evangelical Missions Quarterly (EMQ), Mar 2016

Missiology: An International Review, Mar 2016

Mission Frontiers, May 1, 2014

Evangelical Missions Quarterly (EMQ), Apr 2014

Journal of the Evangelical Theological Society, Dec 2013

Global Missiology English, Feb 10, 2013

Global Missiology English, Jan 4, 2013

Global Missiology English, Sep 30, 2014

Global Missiology English, Oct 12, 2012

Global Missiology English, Sep 30, 2014

Journal of the Evangelical Theological Society. Evangelical Theological Society

When Paul wrote that salvation is "first" for the Jew and also for the Greek (Rom 1:16)... more When Paul wrote that salvation is "first" for the Jew and also for the Greek (Rom 1:16), he wrote those words first to the Greek and also to the Jew. To put it more simply, mission drives the theological agenda of Romans. This essay seeks to demonstrate exegetically that Paul wrote Romans in order to motivate the Roman church to support his mission to the "barbarians" in Spain. Paul purposely writes to "Greeks," not simply "Gentiles." The letter's elaborate theology exists so that Paul might preach the gospel where Christ had not been known (cf. Rom 15:20). If this is the case, what are the implications for our own missiological and pastoral practice? It matters how one begins and ends a letter. In the case of Romans, the con-sequence of skipping Paul's introduction can reduce his theology to abstraction. It is easy to forget that Paul did not begin his letter to Rome at Rom 1:16. In fact, this famous "thesis statement" to Pa...

How might a Chinese cultural lens sharpen the contours of biblical theology? What happens when we... more How might a Chinese cultural lens sharpen the contours of biblical theology? What happens when we intentionally interpret Scripture from a cultural perspective? The result can be called an "exegetical contextualization." This article gives an example of exegetical contextualization from a Chinese perspective. The first section briefly explains how to relate the biblical text and a cultural context. Thus, one can exegete Scripture according to the author's original intent and, at the same time, convey distinct emphases found within a contemporary setting. After highlighting a few key features of Chinese culture, the bulk of the essay retells and reinterprets the grand biblical narrative in a way that is "meaningful" for Chinese people. 1 What results from this approach? Methodologically, we discover that contextualization via exegesis means listening for the echoes of culture within Scripture. Theologically, we gain a biblical theology as told from the perspec...

The proposal below concerns shorter stories (e.g., parables), which may illustrate or defend an i... more The proposal below concerns shorter stories (e.g., parables), which may illustrate or defend an idea or action. I will not discuss how to craft broader stories that cover the entire biblical narrative, but instead discuss the kind of stories especially suited to address ethical questions and/or serve an evangelistic purpose. They challenge ethical norms and common perceptions of the world—that which the culture regards as honorable is presented as shameful (and vice versa).