A Culture of Honor
Each year, graduation ceremonies ripple across
the landscape as waves of rented robes trimmed in colored cords declare that a
mark of honor has been achieved.
On Sunday 27 April, 2014, two men
were declared saints by the head of the Catholic Church, Pope Francis. They
weren’t just any two men. They
were former popes. They met the criteria for sainthood and are now known as
Saint John XXIII and Saint John Paul II.
On 2 May, 2014, Evangel
University newly retired president, Robert H. Spence, was honored with applause
as he spoke at the school’s commencement following 40 years of service—the second
longest tenure of an American University President. The
celebrations began at Homecoming in the Fall and culminated in several
events a week ago.
People of many religious groups honor their leaders for consistently living according to character traits such as faithfulness, humility, loyalty, kindness, and so forth. Protestants don’t recognize
saints as Catholics do. But Protestants do honor people for saintly behavior.
In this post, I look at honor from
the perspective of moral psychology. Religious people often feel blessed when
attending an event honoring a person they agree deserves to be honored. It’s
being a part of history. It’s being a part of a movement bigger than us. It’s
not rational. But it is part of being human. And honor is important to
upholding the values of our culture. For Christians, it is part of honoring
scriptural values.
As in former posts (for example, Whose
side are you on?) I will use the six dimensions of moral foundations
articulated by Jonathan Haidt and his colleagues. Haidt and others have found
that conservatives draw on six dimensions when forming a multivalent base for
morality.
MORALITY AND HONOR
Care/ harm- honoring those who care
Caring for others is a value
shared by the world’s religions. Christians are often admonished to love others
by reference to Jesus’ teaching and examples. To be honored, leaders
must show that they care about all persons their decisions affect. And the
honoring process shows that the community cares about the leaders and their
families.
Criticisms will come from those who
were abused or harmed by the action or lack of action by a candidate for honor.
Several Christian leaders are vocal about those who are sinful. They make it
clear those who are not welcome in a Christian community. And leaders will be
criticized when their actions result in harm. For the most part, if leaders
care about their own people, their people will care about them. There is a
reciprocity norm.
Liberty/ oppression- honoring heroes
Like Jews, Christians often refer
to biblical heroes who acted to liberate God’s people from oppression. Moses
liberated his people from enslavement. David slayed a giant who threatened the
Israelites. And Jesus liberated people from illness and spiritual destruction—although
the people preferred a leader that would have liberated them from Roman
oppression. As an antihero Jesus liberated the poor and social outcasts- people
not in much of a position to elevate his position amongst religious or
political leaders.
Contemporary Christian leaders
offer freedom from many ills. Those who are successful are honored in
television appearances and via book sales. Others get plaques and certificates.
Some garner newspaper headlines with page placement indicating their level of worthiness.
What liberty can today’s leaders offer? Some focus on the stuff of life—food,
sickness, poverty. Some rescue organizations from financial ruin. Some offer a
return to respect and a restoration of honor following church scandals. Others
offer a version of personal liberation from addictions and destructive
lifestyles. Criticisms will arise toward those who offer religious and spiritual
oppression in exchange for liberation from a common catalog of sins. Some religious leaders seem to offer the bondage of religious rules in place of the bondage of a perceived harmful lifestyle.
Fairness/ cheating- honoring just leaders
Honorable leaders are people
known for treating people in a fair and trustworthy manner. They are concerned
about social justice—at least in their community. They did not draw unjust
salaries or privileges. Honorable leaders don't take advantage of the poor who support their leadership position. In the honoring events, the community symbolically
returns honor in exchange for years of service. It’s hard to decide what constitutes
a fair amount of applause, awards, meals, ceremonies, parties, and gifts that should be
given to show appreciation for honorable service. Surely they have been paid
for their work. But honor goes beyond pay. Each community decides how to show
their appreciation. And each person decides on how many events they will
attend.
Criticism will come from those
who feel the honoring events were too little or too excessive. Event planners
will do well if they please the honored leaders and their families and the
majority of those who wish to show their honor. It is easier to spend lavishly
in good times. It seems unfair—unjust—to spend lavishly in bad times. A fair
and just leader receives a fair and just response contextualized not just based
on a career but on the current economic and social context.
Loyalty / betrayal- honoring loyalty
The dimension of loyalty and
betrayal is relative. Jesus upended some old traditions—
“You heard it was said of old time… but I say…” (Matthew 5)
Don’t put new drinks in old cans- or something like that. (Matthew 9: 17)
Change can seem like betrayal. New leaders must be wary—old traditions
become tests of loyalty.
Years matter. In general, we seem
to honor people who have served their country or organization for a long time.
We also consider the quality of that service. How did they advance the cause?
How did they contribute to the well-being of the country or organization? We
want to know how much they invested in the mission.
People aren't perfect. Long-term
leaders and their teams can be honored as a way of getting them out of the way.
Offer a suitable reward for loyal service. Let followers feel good about the
transition. Then the new team can move forward—full steam ahead. But a new team
could be viewed as disloyal if they betrayed the people’s trust in the former
leader. Loyalty is tricky. And people hurl criticisms when new leaders want to
do things differently than former leaders did. Legacies live on beyond the lives of former leaders. An honorable leader with an honorable legacy constrains a new leader.
Authority/ subversion- honoring those who respect authority
Anyone familiar with the
Christian gospels knows Jesus challenged the authority of the religious
leaders. And the trumped up charges of the week leading to his crucifixion
tried to frame him as a subversive-- one who would challenge the authority of
Rome. “My kingdom is not of this world,” he said.
Christians are big on obedience
to authority. Even in America – a country begun by insurrection and built on
principles of democracy (think, “We the people”) – respect for authority is
required of any leader. The self-righteous version for Christian leaders who want to disobey a law is to declare obedience to God’s authority rather than man’s authority. This is pretty convenient
when one wants to ignore a law in favor of one’s view of some choice
verses from scripture. Sometimes I think Christians don’t like Romans Chapter 13
except when they agree with the government.
Nevertheless, to avoid criticism
and garner honor, Christian leaders must obey the authority of the guiding principles
set forth by the founders of their religious group or the directors of their
board. And the honor granted to secondary leaders will depend on how well they
submitted to the authority of those above them in the hierarchy. It’s called being
a servant-leader in the language of evangelical Christianity. This is not an
easy task. To be honorable a leader must be both strong and humble—commanding authority
yet submitting to a higher authority.
Sanctity / degradation- honoring sanctified lives
In the biblical era, people
followed purity rituals and thereby honored God and the temple—a holy place.
Jesus saw the falseness of the religious leaders of his day. Those who focused
on washing rituals but were spiritually unclean. He attacked those who sought
to make a profit off the poor in the temple and were thereby degrading the holy
place. What is a sacred place? What is degradation?
It’s pretty hard to get away from
following religious-cultural rules when it comes to meeting the sanctity
requirements of honor. There’s all the little stuff like the clothes you wear,
closing your eyes during prayer, bowing your head, and maintaining a high
attendance rate at religious services. Do these things regularly for years and
you will meet the sanctity requirements for honor as judged by observing humans.
But there’s another aspect too.
Christians are very concerned about sexual purity. Any violations of the
expectations will result in dishonor. There is an inverted hierarchy of sexual
sin. Some sexual sins are worse than others. You may be forgiven but you will
lose any honor credits you may have earned. And you will likely lose your job—unless
you have special connections.
Culture of Honor: Reflections
Honoring people in any culture
has moral overtones. And honor is a big part of religious and spiritual
practice. I wanted to see if the six dimensions of morality put forward by Jonathan
Haidt and his colleagues would provide a useful framework for looking at honor.
I think it does.
And I hope this year's graduates enjoy an honorable life.
I would be interested in your
comments—especially since this is a new application of moral thinking. I will
accept most comments except those obviously dishonorable.
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Reference Note
I took the phrase, culture of honor, from the title of a research article that examined the influence of a culture of honor on aggression. Here's the reference:
Cohen, D.,
Nisbett, R.E., Bowdle, B.F., & Schwarz, N. (1996). Insult, aggression, and
the southern culture of honor: An “experimental ethnography”. Journal of Personality and Social
Psychology, 70, 945-960.
Haidt summarizes his work on moral psychology in the following book:
Haidt, J. (2012). The righteous mind: Why good people are divided by politics and
religion. New York: Pantheon.
For another application of Moral Foundations Theory and religion, see A House Divided: Sexuality, Morality, and Christian Cultures
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