Have we missed a vital key to sharing Christ among the nations? Author Jayson Georges says we have. His ideas have permeated missions organizations, Bible schools, and churches since his book, The 3D Gospel, came out in 2017. The verbiage of this book has become standard jargon to classify cultures and how they respond to the Gospel. The 3D Gospel has made its mark, but is it biblical?
What Is the 3D Gospel?
Georges’ argues that the world contains three basic types of cultures:
- Guilt/Innocence (Western individualist)
- Shame/Honor (Asian collectivist)
- Fear/Power (African/tribal animist)
He contends that each of these cultures respond to sin differently with either guilt, shame, or fear. The gospel message should then be tailored to meet the need felt by each audience. George argues that Western missionaries often present a Westernized gospel which fails to compel those from dissimilar cultures to respond to the gospel. What they need is a contextualized gospel.
The author describes guilt as a primarily Western response to sin and being made right with God as a Western concern. Instead, Asians need to see how sin brought shame, and Christ restores our honor. Those from tribal contexts must see that sin produces their fear, but Jesus gives us a position of power and a part in the kingdom. Christ is the answer in all three cultures, but the need caused by sin is presented differently depending on the culture. Georges attempts to convince his reader that, using the 3D Gospel approach, sharing Christ cross-culturally could have a greater potential for fruitfulness.
How Was the 3D Gospel Devised?
However, does Scripture teach the 3D Gospel? Well, Genesis 3 does describe Adam and Eve experiencing guilt, shame, and fear. Then, the New Testament speaks of benefits of salvation, including justification replacing guilt, a position of honor as a child of God replacing shame, and the power of God overcoming the world in the place of fear. You can see where Georges found these ideas in Scripture.
Yet, Georges’ method is backwards. He begins with sociological observations about world cultures. Then, he finds them in Scripture. Georges builds his biblical case based on his cultural classifications.
Proper biblical study begins with the Bible, not sociology. We should build our practical theology (like methods for sharing the gospel) on a foundation of Bible exegesis of individual passages. Next, we should employ biblical and systematic theology to give us a comprehensive understanding of what the Bible says on a particular topic as we compare Scripture with Scripture.1 Lastly, we develop our practical theology as the application of the truths we have found in Scripture. However, the 3D gospel turns this order on its head, beginning with practical theology and then going back to find support for this approach.
Is the 3D Gospel Three Gospels?
The 3D Gospel approach almost seems to imply three different gospels for the three different kinds of cultures. However, I do not think that this was the author’s intention. For each culture, Christ’s death on the cross is the answer. However, the examples he gives of how to share the gospel with each of the cultural varieties seem vastly different.
In addition, guilt because of sin is universal. Even if people in some cultures feel it less than others, God gave His law so that “all the world may become guilty before God” (Romans 3:19). Guilt is more than a feeling—it is a sinner’s position before God. Shame and fear are results of guilt. Those cultures less influenced by God and His moral code understandably will be less sensitive to breaking it. Other concerns like honor and power may overshadow the central issue of being guilty before God, but they do not change it theologically.
Furthermore, righteousness—not honor or power—is the center of the gospel. The book of Romans, the greatest explanation of the gospel in Scripture, declares that the gospel of Christ “is the power of God to salvation for everyone who believes . . . for in it the righteousness of God is revealed . . .” Being right with God is the main issue. Honor and power are secondary concerns. Guilt/innocence is not a Western construct but the biblical center of the gospel.2
What Can the 3D Gospel Contribute to Cross-Cultural Ministry?
While the 3D gospel approach creates some theological concerns, the method does provide interesting cultural observations that can help us to share the gospel. While guilt and righteousness are the central issues of the gospel, the good news does also remedy the shame and fear produced by the guilt of sin. If someone gets right with God through justification, God will also free them from shame and fear.
Additionally, we can appeal to those of other cultures based on how they respond to sin. In Asian contexts, as we explain sin, we can show how it not only makes us guilty before God but also brings us shame for dishonoring our Creator. In tribal contexts, as we explain sin, we can show how it not only makes us guilty before God but also puts us in the realm of the devil from which we need deliverance. Their sensitivity to matters of honor and power can be avenues leading to their guilt before God and need for Christ.
Conclusion: The Pros & Cons
The 3D Gospel approach proposes thought-provoking sociological contributions to cross-cultural evangelism. The now-common verbiage describing cultures as guilt/innocence, shame/honor, and fear/power can be useful classifications. Knowing how people of other nations think and respond to the gospel message can assist us to more effectively share Christ with them. Cultural understanding and sensitivity can only further our mission as we seek to disciple the nations.
However, the novel theological aspects proposed by the proponents of the 3D gospel require caution. God gave us only one gospel (Galatians 1:9). All methods of sharing that gospel must lead to the central issue of guilt before God and justification by grace through faith in Christ alone. Shame or fear are symptoms of the problem of guilt before God. Honor and power only come as benefits of becoming right with God. Our methods must not shape our theology or change our message. The gospel is still “the power of God to salvation for everyone who believes, for the Jew first and also for the Greek” (Romans 1:16). Cultures change, but the gospel does not.
