A Review of ‘Global Humility: Attitudes for Mission’ by Andy McCullough (Malcolm Down, 2017)

In twenty-three pithy chapters, McCullough persuades us to slow down and wrestle with the topic of humility within our cross-cultural witness. The brevity of the chapters, I think, is done intentionally in order to jolt readers into a reaction of yearning, asking, and wanting to delve more into the issues raised. This drawing in of readers is carried out gently and skilfully so that the grand, often abstract theme of ‘mission’ is personalised: readers are invited to contemplate matters of the heart such as judging and pride.

Although humility is approached from differing angles and cultural perspectives around the world (Turkey is often a go-to example), the book largely addresses ‘western’ Christians ‘serving’ overseas. Here’s the irony: another engaging book that urges quiet humility from westerners, yet another western-produced product in the English language. I’m curious about what ‘global humility’ could look like for people from nations such as Korea and Nigeria.

What I’m trying to say is that whether you’re a Brazilian sharing Christ with Pakistanis in Birmingham or an English healthcare practitioner running a Christ-centred business in Vietnam, you’ll want to take time to chew over the themes brought out by this provocative book, with a notebook to hand. But be sure to discuss your thoughts and reactions with the people around you, including those from differing cultural and linguistic backgrounds.

Here’s the breakdown of the book’s six sections in the writer’s own words:

  • Moral Humility (Thinking About Sin)
  • Public Humility (Thinking About the World)
  • Semantic Humility (Thinking About Language)
  • Intercultural Humility (Thinking About Differences)
  • Incarnational Humility (Thinking about Mission)
  • Theological Humility (Thinking about Thinking)

When I worked in South East Asia a few years ago, a group of us were discussing the reasons why the Thai people have often been seen as ambivalent, cautious, resistant, aggressive even, towards Jesus. This after years of steadfast and creative perseverance from Christian workers, both foreign and local. A Thai church leader spoke up, suggesting that it is humility that has been the missing gospel element in our witness, a factor that would be utterly compelling, magnetic, irresistible to the Thai.

In his writing, McCullough reminds us that we don’t choose humility for humility’s sake but because we look to the model, pattern, example, inspiration of Jesus: Who sends us as the Father sent him (John 20:21). The One who did not use equality with God something to be used to his own advantage; rather making himself nothing, becoming a servant, humbling himself and being obedient to death – even death on a cross![1]

As the self-emptying and death of Jesus acted as a seed to bring about the fruit of life and resurrection, McCullough reminds us that whenever we as cross-cultural ministers feel buried under incompetence, shame, uselessness, and illiteracy, being buried deeply is for taking root and bearing fruit. He adds that the deeper we are planted the more we die to our cultural preferences, and the more locally and lastingly our fruit will be rooted.[2]

This got me thinking about my own shortcomings in cross-cultural witness when I believe and feel like I’ve been planted deeply (e.g. forgoing countless home comforts, raising kids away from ‘home’ culture/s, living in community for years and years, speaking the lingo fluently, etc.) but not necessarily relinquishing unhelpful cultural inclinations, particularly in the subconscious.

I think the point is that however good-hearted and well intentioned we may be, it’s positive to undergo a moral inventory from time to time. As readers, it may be good to explore why we may feel taken aback by the conclusions McCullough draws from Biblical stories. Take Tamar, for instance, putting her very life on the line in having to contend as a woman, wife, daughter-in-law, and mother with the ‘wicked’ and unrighteous men around her (read the terrifying narrative for yourself in Genesis 38). Time and time again, McCullough asserts: “God will do what he always does. He will raise a voice from the margins to save the centre”.[3]

Whether it is Jonah, the men from James, Ruth, or the parable of the Prodigal Son, McCullough coaxes readers to compare the central and marginalised ‘voices’ in our lives and witness. Can’t we be rather quick to judge and condemn at times? Do we have all the answers and assume centre-stage (“I have something you need”) or are we keen to draw in people from the fringes?

As a teacher, I’m used to colleagues jockeying for position. What I found particularly unsettling was encountering this amongst foreign Jesus-followers in ‘missional’ educational projects overseas. What could humility look like in the staffroom and classroom? McCullough reminds us that humility rather than overconfidence and presumption can hold the key to transformational potential in our places of work, among our families, at Asda, and over the garden fence.

A lovely thing about the “Intercultural church movement” in the UK[4] are the songs in multiple languages that are ever-so-gradually appearing in our congregations.[5] As cross-cultural practitioners, we shouldn’t be completely accepting of how the English language has a tendency to dominate in contexts where other ‘heart languages’ are present. A good start in our churches, perhaps, would be an opening slide with ‘Welcome’ in the various languages spoken in the congregation and surrounding community.

I found McCullough’s section on local approaches and attitudes to leadership compelling. Are we tied into leadership as having to be extroverted?[6] In Japanese churches, McCullough explains how the cultural emphasis leans not so much on developing or expanding the church but ensuring unity.[7] In places where organisation is not the highest priority, should administrative skills be a leadership essential, he wonders.

McCullough goes on to share the African ideal of umunthu, the ability to promote the well-being of the group without people even being aware of it.[8] He mentions that leaders who forgo this concept become dictators (Mugabe, Gaddafi, Jammeh, dos Santo, the list goes on). What a transformation umunthu would have on the ‘strong man’ approach to leadership and by extension leadership in the church.

When I was at a Christian college, I read a smattering of Japanese, Indian, and South American theology. But when it came to English-speaking authors, it was just ‘theology’. Let that sink in for a moment. This is also McCullough’s point and the final section of his book on theology will ruffle feathers, I imagine. To what extent are we prepared to put aside our western theology for a moment and allow people to wrestle with Scripture in their own context and come to their own conclusions before jumping in with our ideas? If people in a different context to us come up with an interpretation of Scripture that differs from ours, what is our gut-feeling and posture?[9]

On the other hand, McCullough (purposefully?) doesn’t go into how we as Jesus-followers belong to a local and global church context. People wrestling with scripture in their own contexts can no doubt provide deeper riches of understandings. But these understandings needn’t be discordant with globally accepted theology and shouldn’t be contained to the local context but bless the global church.

The history of the church, furthermore, is also gloriously deep. The creeds and confessions we enjoy today were mostly hammered out by non-Western church leaders in early church councils together, often to correct erroneous interpretations of Scripture.[11] Humility is needed for us to truly listen to one another.

For readers to feel unsettled is the whole point of McCullough’s writing. He’s not so much about excluding so-called western expertise and valuable theological tradition but rather contends against unhelpful western attitudes, approaches, and presumption. And at the same time recognising, drawing in and celebrating those believers whose voices are excluded or seldom heard.

As we read and respond to this book, may we be encouraged to slow down and consider our own posture as we minister cross-culturally. May we be humble as we consider the inner life and with God’s help repent, heal, and adjust. In our life and witness, may ‘others’ be considered, invited, valued, and really contribute. A symphony of voices, the benefits of rich conversation and diverse perspectives. As we go into all the world, let it be humility that is a hallmark of our witness in order that we flourish as a truly global Church and the name of Jesus is lifted high.

 

About the writer: As a ‘2:19 Developer’ for Greater Manchester, Daniel loves reading and thinking about the practicalities of cross-cultural witness and how to support churches in reaching out to International people in the UK and beyond with the love of Christ. Thanks to David Baldwin, 2:19’s CEO for helpful comments to aid the writing process.

Footnotes

[1] Read Philippians 2:6-11 to consider the humility of Jesus in action.

[2] I wish McCullough’s point on p148 could be more of a reality in our cross-cultural witness, for indeed, it is fruit that we are after.

[3] McCullough makes this point on p17. While we readily recognise God’s raising up of the marginalised in the grand sweep of Biblical narrative, isn’t it often the case that we experience a certain frustration and anger at the lack of change. The dominant seem to remain at the centre for an awfully long time!

[4] It took me a while to get how the term ‘intercultural church’ could hold more transformative potential than ‘multicultural church’. The key concept in intercultural church is ‘intentionality’ in interaction and mutual blessing. See more at https://icuk.network/ (last accessed 25 Jan 24).

[5] For exciting intercultural musical worship resources see https://artsrelease.org/en/resources/resonance-uk-band and https://songs2serve.eu/ (last accessed 25 Jan 24).

[6] McCullough picks this up on p179. As an introvert, I’ve always been unsettled as to how ‘noisier’ people around me tend to be lauded and positioned as ideal leaders even in non-western contexts. For the lowdown, read Susan Cain’s book ‘Quiet’.

[7] We can well-imagine the reactions to an extrovert visionary jumping into this sort of context. I would have loved a whole chapter of examples but the few the writer gives can be found on p185.

[8] Nice ref to Cana on p184 where Jesus saves the face of the groom without anyone knowing there was a problem or a fix.

[9] Jargon might label this as a ‘plurality of meaning’.

[10] The drawing depicts Luther explaining himself before the Diet of Worms in 1521.

[11] How helpful it is to realise that the ways in which groups of Christians have responded, clarified, and acted over history has contributed to our faith in Jesus today. We didn’t arrive where are in some sort of vacuum. See https://www.crossway.org/articles/creeds-and-confessions-101/ (last accessed 15 Jan 24)