Dr. Tim Orr

When we talk about the gospel, we’re talking about the most important message in the world—God’s answer to the human condition. While the legal framework rightly emphasizes God's justice and our need for forgiveness, too often that message is flattened, reduced to a narrow, Western legal framework that views the gospel almost exclusively as a transaction of guilt and forgiveness. For example, in many evangelistic presentations, the gospel is summarized as "God is holy, you are guilty, Jesus paid your debt." While true, this emphasis on courtroom imagery alone leaves out the relational and cosmic dimensions of the cross that are equally vital in Scripture. We present it as if it’s only about guilt and forgiveness, a courtroom drama with a holy Judge and a gracious verdict. That picture is true, but it’s incomplete. The gospel, according to Scripture, is richer than a single metaphor. It speaks not only to guilt, but to shame and fear. That’s the heart of what missionaries and theologians now call the 3D Gospel—a framework that helps us see how the biblical message of salvation addresses the full scope of human brokenness across three key cultural paradigms: guilt/innocence, shame/honor, and fear/power.

The term “3D Gospel” was popularized by Jayson Georges (2016), who observed that the Bible speaks in multiple dimensions because sin fractures life in multiple ways. Georges explains that different cultures emphasize different aspects of the Fall, depending on what people fear or feel: Western societies tend to emphasize guilt, while many Asian, African, and Middle Eastern societies emphasize shame or fear (Georges, 2016). But the gospel is not limited by cultural constructs. Rather, it transcends them, offering a complete redemption that is as legal as it is relational, and as spiritual as it is social.

In Western cultures, where law, individual rights, and moral responsibility are emphasized, people view sin as violating an ethical code. The gospel, in this frame, is the declaration that Christ has taken our guilt and satisfied God's justice. Paul articulates this clearly: “All have sinned and fall short of the glory of God, and are justified freely by his grace through the redemption that came by Christ Jesus” (Romans 3:23–24, NIV).

Here, the metaphor of the courtroom dominates. God is the righteous Judge. Humanity stands condemned. But Christ steps in as our substitute, bearing the penalty in our place. This emphasizes penal substitutionary atonement, the theological belief that Jesus took the punishment for sin on our behalf, satisfying God's justice and allowing us to be declared righteous, a central doctrine in Reformed theology (Stott, 1986). The strength of this frame is clarity: we know we’ve done wrong, and we need forgiveness. This paradigm resonates deeply in societies formed by Enlightenment rationalism and Protestant ethics.

Yet there are limitations. Imagine a refugee from Syria, whose understanding of justice is shaped more by community or survival than legal institutions—something observed in refugee trauma studies and cross-cultural missiology (cf. Green, 2015; Kraft, 2005) who’s never been in a courtroom, or a young man from Japan whose greatest fear is not being declared “guilty,” but being exposed and dishonored. A purely legal gospel may feel emotionally sterile or culturally foreign for such individuals. This is precisely why the second dimension—shame/honor—becomes essential. The inadequacy of the guilt/innocence framework for many cultures reveals the need for a gospel that speaks relationally, not just legally. When guilt fails to resonate, we must remember that Christ also came to restore dignity and belonging.

2. Shame/Honor – The Relational Dimension

In collectivist cultures—many parts of Asia, the Middle East, Latin America, and Indigenous communities—shame is often more powerful than guilt. In these societies, your worth is tied to your group. To sin is not just to break a rule but to bring dishonor upon your family, tribe, or nation. Thus, salvation must involve the restoration of honor and the covering of shame. The Bible speaks profoundly in these terms.

From the opening chapters of Genesis, shame is a central theme. Adam and Eve hide and cover themselves after sinning, not because they broke a law, but because they felt exposed. The Psalms frequently plead, “Let me not be put to shame” (Psalm 25:2). In the New Testament, the cross is not only about wrath-bearing but also shame-bearing. Hebrews 12:2 says Jesus endured the cross, “despising its shame,” to bring many sons and daughters to glory.

The story of the Prodigal Son (Luke 15:11–32) illustrates this beautifully. The younger son doesn’t just break the rules—he brings public disgrace to his family. In Middle Eastern cultures, his actions would have been seen as humiliating his father before the entire village. Yet the father does the unthinkable: he runs to his son, covers his shame with a robe, and hosts a feast to restore him publicly. The cross functions the same way. It clears our record, lifts our heads, and restores our status (Richards & O’Brien, 2012).

This dimension of the gospel is especially relevant in Muslim ministry, as several scholars have documented the central role of honor and shame in Islamic cultures (cf. Georges & Baker, 2017; Miller, 2006). For example, in one Middle Eastern context, a Muslim woman who secretly became a follower of Christ shared that the most powerful part of the gospel for her wasn’t the legal forgiveness of sins but the idea that God saw her, covered her shame, and called her His daughter. In her honor-based culture, where shame is a crushing social force, the image of being restored and welcomed by God was far more moving than legal acquittal. This illustrates how the shame/honor dynamic of the gospel uniquely addresses the emotional and social weight of conversion in Islamic contexts. In Islam, God (Allah) is majestic and powerful, but rarely personal or relational. Conversion is seen not only as religious betrayal but as cultural treason. In this context, presenting the gospel as an invitation to restored honor in the family of God can be deeply compelling. When Muslims see that Jesus bore their shame and now calls them “sons and daughters,” the gospel becomes not only true, but beautiful.

3. Fear/Power – The Spiritual Dimension

In animistic or spiritualist cultures—prevalent in sub-Saharan Africa, Southeast Asia, parts of India, and among diasporic communities in the West—life is shaped by the presence of spiritual forces. Here, sin is understood less as guilt or shame and more as bondage to unseen powers. People ask: Am I safe? Who really has control? For instance, in parts of West Africa, it is not uncommon for individuals to live in fear of ancestral curses, demonic possession, or the influence of witch doctors. A missionary recounts a local village where children were not allowed outside after dark due to the fear of spiritual attacks. When the gospel was preached—not just as forgiveness of sin, but as the power of Christ to break spiritual bondage—people responded with joy and liberation. For them, the declaration that Jesus had "disarmed the powers and authorities" (Col. 2:15) was not merely doctrinal—it was deliverance.

The gospel’s power is seen most clearly in Christ’s victory over evil in these settings. Jesus doesn’t just pardon sin—He casts out demons, calms storms, heals the sick, and raises the dead. The Gospels are full of stories like the Gerasene demoniac (Luke 8:26–39), where a man tormented by many demons is restored through Christ’s word. Paul picks up this theme in Colossians 2:15, writing that Christ, through the cross, “disarmed the powers and authorities…triumphing over them.”

This isn’t a side note—it’s central to the gospel’s proclamation, as global theologians such as Gustavo Gutiérrez and John Mbiti have also affirmed the need to recover Christus Victor motifs to fully grasp Christ’s cosmic triumph. As theologian Timothy Tennent explains, “The victory of Jesus Christ over the powers is not a mere metaphor; it is a cosmic event with spiritual implications for every believer” (Tennent, 2007, p. 116). In parts of the world where ancestors, spirits, or curses hold sway, people need to know that Jesus has ultimate authority—and that in Him, they are protected.

One can see this framework’s power in ministry among Haitian immigrants, where voodoo curses and fear of spirits shape everyday life. Or among South Asians wrestling with generational karma and ritual impurity. In these cases, simply hearing that Jesus “forgives sins” may not be enough. They need to hear that Jesus breaks chains, silences curses, and fills us with the Holy Spirit, greater than any force in the world (1 John 4:4).

Why It Matters: Theological Depth and Missional Faithfulness

Theologically, the 3D Gospel affirms the full scope of Scripture’s teaching on sin and salvation. We are not only lawbreakers—we are outcasts and captives. And Jesus is not just a Judge—He is a Father and a Victor. To flatten the gospel into only one cultural paradigm is to risk misrepresenting the cross itself. For example, when the gospel is framed only in legal terms within a shame/honor culture, it can come across as cold, individualistic, or even irrelevant. This obscures the relational nature of God's redemptive work and may lead people to view salvation as a transaction rather than a transformation. Theologically, it narrows our understanding of Christ’s work to a single motif, ignoring the rich biblical tapestry that includes themes of family restoration, spiritual liberation, and communal reconciliation.

In recovering these multiple lenses, we must not lose the offense of the cross (Gal. 5:11). History offers sobering reminders: in 20th-century liberal theology, over-contextualization led some churches to so emphasize social relevance that they diluted the gospel's demand for personal repentance and substitutionary atonement. Similarly, some interfaith efforts today risk downplaying the exclusivity of Christ in pursuit of religious harmony. The gospel must retain the holiness of God, the seriousness of sin, and the necessity of Christ satisfying divine justice through penal substitution. (Gal. 5:11). The gospel must retain the holiness of God, the seriousness of sin, and the necessity of Christ satisfying divine justice through penal substitution. Without this foundation, any cultural adaptation risks drifting into theological distortion. The danger of over-contextualization is not merely confusion—it can obscure the eternal stakes of the gospel message.

At the same time, gospel ministry in a postmodern world benefits from emphasizing the full range of human need. In many urban and multicultural settings, people experience shame and fear more viscerally than guilt. We avoid presenting a one-dimensional Savior by showing how the gospel addresses all three dimensions—justification, restoration, and deliverance. Instead, we proclaim a Christ who meets people where they are and transforms them completely, legally, relationally, and spiritually.

The 3D Gospel doesn’t dilute doctrine—it deepens it. It gives us a more robust theology of the cross, which honors the fullness of Christ’s work while faithfully engaging the hearts of those we are called to reach.

Missiologically, this framework allows us to speak with clarity and relevance. The message doesn’t change, but the metaphors we highlight may. When Paul spoke to Jews, he argued from Scripture. When he spoke to Greeks, he spoke of creation and judgment (Acts 17). This wasn’t a compromise—it was contextualization. In the same way, a Western lawyer, a Syrian refugee, and a Ghanian village elder may need to hear the same gospel explained through different lenses. That’s not unfaithfulness—it’s wisdom.

In a globalized world, this matters more than ever. Increasingly, churches in the West are becoming multicultural. Immigrants bring different assumptions about shame, honor, fear, and power. If we cling too tightly to only one frame, we risk leaving people confused or untouched. But if we speak the 3D gospel, we open the door for the Spirit to meet people where they are—with grace deeper than guilt, honor greater than shame, and power that conquers fear.

References

Georges, J. (2016). The 3D Gospel: Ministry in Guilt, Shame, and Fear Cultures. Time Press.

Georges, J., & Baker, M. (2017). Ministering in Honor-Shame Cultures: Biblical Foundations and Practical Essentials. InterVarsity Press.

Green, M. (2015). Global Refugee Perspectives: Cultural Identity and Ministry. Missiology Publications.

Gutiérrez, G. (1973). A Theology of Liberation: History, Politics, and Salvation. Orbis Books.

Kraft, C. H. (2005). Appropriate Christianity. William Carey Library.

Mbiti, J. S. (1989). African Religions and Philosophy (2nd ed.). Heinemann.

Miller, D. L. (2006). Honor and shame in a Middle Eastern setting: A missiological perspective. Journal of Biblical Missiology, 12(3), 45–60.

Richards, E. R., & O’Brien, B. J. (2012). Misreading Scripture with Western Eyes: Removing Cultural Blinders to Better Understand the Bible. InterVarsity Press.

Stott, J. R. W. (1986). The Cross of Christ. InterVarsity Press.

Tennent, T. C. (2007). Theology in the Context of World Christianity: How the Global Church Is Influencing the Way We Think About and Discuss Theology. Zondervan

Who is Dr. Tim Orr?

Tim serves full-time with Crescent Project as the assistant director of the internship program and area coordinator, where he is also deeply involved in outreach across the UK. A scholar of Islam, Evangelical minister, conference speaker, and interfaith consultant, Tim brings over 30 years of experience in cross-cultural ministry. He holds six academic degrees, including a Doctor of Ministry from Liberty University and a Master’s in Islamic Studies from the Islamic College in London.

In addition to his ministry work, Tim is a research associate with the Congregations and Polarization Project at the Center for the Study of Religion and American Culture at Indiana University Indianapolis. His research interests include Islamic antisemitism, American Evangelicalism, and Islamic feminism. He has spoken at leading universities and mosques throughout the UK—including Oxford University, Imperial College London, and the University of Tehran—and has published widely in peer-reviewed Islamic academic journals. Tim is also the author of four books. Media coverage at the time highlighted the agreements' economic scale and diplomatic novelty. Polling conducted by Pew Research Center in 2020 showed that most Republicans supported Trump's foreign policy approach, including his handling of the Middle East (Pew Research Center, 2020). But they also sidelined Israel, empowered dubious allies, and failed to address the ideological engine behind Islamist strategy. In the long run, that’s not a deal—it’s a disaster waiting to unfold.

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