Cultural References in Sermons: Appropriate or Inappropriate
Cultural References in Sermons: Appropriate or Inappropriate
The use of cultural references in sermons is a debated topic among Christian traditions. The biblical basis for hospitality and cultural engagement is evident in various passages, such as those describing feasts and celebrations connected to public festivals, domestic events, and social gatherings (Deut. 16:11, 14; Gen. 21:8; John 2:1) [2].
In the New Testament, the apostle Paul addresses the issue of cultural relevance in worship. In 1 Corinthians 14, he discusses the use of spiritual gifts, emphasizing the importance of clarity and understanding in communication. Paul argues that speaking in tongues without interpretation is unprofitable to the church, as it fails to edify the congregation (1 Cor. 14:22) [3]. This passage highlights the need for cultural sensitivity and awareness in worship, ensuring that the message is conveyed effectively.
The Puritan tradition, represented by Matthew Henry, interprets Paul's instructions as a call to prioritize edification and understanding in worship. Henry notes that the apostle's advice is aimed at promoting the good of the church, rather than indulging personal preferences or desires for novelty [4]. This perspective suggests that cultural references in sermons should be used judiciously, with a focus on conveying the gospel message effectively.
In contrast, some traditions have been more cautious in their use of cultural references, emphasizing the need for discernment and biblical fidelity. John Gill, a Baptist/Reformed commentator, warns against the use of "strange incense" or unbiblical practices in worship, highlighting the importance of adhering to scriptural norms (Exod. 30:9) [5]. This concern for maintaining biblical purity is echoed in other Reformed and Puritan sources, which stress the need for careful consideration in incorporating cultural elements into worship.
The historical development of Christian worship and preaching has been shaped by various cultural and theological factors. The early Christian church drew on Jewish traditions and practices, adapting them to their new context [1]. As Christianity spread throughout the Mediterranean world, it encountered diverse cultural influences, leading to ongoing debates about the appropriate balance between cultural engagement and biblical fidelity.
Sources
- Project Gutenberg “Flavius Josephus, Antiquities of the Jews, CHAPTER 8, section 31: the apostles, or their amanuensis Clement, gave this reason for the necessity of the coming of Christ, that "men had formerly perverted both the positive law, and that of nature; and had cast out of their mind the memory of the Flood, the burning of Sodom, the plagues of the Egyptians, and the slaughter of the inhabitants of Palestine," as signs of the most amazing impenitence and insensibility, under the punishments of horrid wickedness.] 15 (return) [ Josephus here, in this one sentence, sums up his notion of Moses's very long”
- Easton's Bible Dictionary “Easton's Bible Dictionary: Entertain — Entertainments, "feasts," were sometimes connected with a public festival (Deut. 16:11, 14), and accompanied by offerings (1 Sam. 9:13), in token of alliances (Gen. 26:30); sometimes in connection with domestic or social events, as at the weaning of children (Gen. 21:8), at weddings (Gen. 29:22; John 2:1), on birth-days (Matt. 14:6), at the time of sheep-shearing (2 Sam. 13:23), and of vintage (Judg. 9:27), and at funerals (2 Sam. 3:35; Jer. 16:7). The guests were invited by servants (Prov. 9:3; Matt. 22:3), who assigned them their respective places (1 Sa”
- I Corinthians “I Corinthians 14:22 (Geneva1599) — Wherefore strange tongues are for a signe, not to them that beleeue, but to them that beleeue not: but prophecying serueth not for them that beleeue not, but for them which beleeue.”
- 1 Corinthians (Nonconformist/Puritan) “Matthew Henry on 1 Corinthians 14 (introduction): In this chapter the apostle directs them about the use of their spiritual gifts, preferring those that are best and fitted to do the greatest good. I. He begins with advising them of all spiritual gifts to prefer prophesying, and shows that this is much better than speaking with tongues (Co1 14:1-5). II. He goes on to show them how unprofitable the speaking of foreign languages is, and useless to the church; it is like piping in one tone, like sounding a trumpet without any certain note, like talking gibberish; whereas gifts should be used for ”
- Exodus (Baptist/Reformed) “John Gill on Exodus 30:9: Ye shall offer no strange incense thereon,.... Which had not the same, but was made of other materials, or had more or fewer; whatever was not exactly the same was not to be offered; and so to make use of other mediators than Christ, whether angels or men, or to put up prayer to God for the sake of our own righteousness, pleading the merits of our works, and not the blood, righteousness, and sacrifice of Christ, is to offer strange incense, unacceptable to God, and which will be of no avail to men: nor burnt sacrifice, nor meat offering; these were to be offered and”