Balancing Relevant and Engaging Examples in Multicultural Preaching
Preaching in multicultural contexts requires careful consideration of how examples and illustrations are used to ensure they are both relevant and engaging for diverse audiences. The biblical tradition itself offers insights into adapting communication for varied listeners, as seen in Jesus's use of parables and the apostles' missions.
Jesus frequently employed parables, which are narratives designed to convey spiritual truths through relatable, often agricultural or domestic, scenarios [6]. For instance, the parable of the sower, found in Matthew 13 and repeated in Luke 8, illustrates how different responses to God's word are like seeds falling on various types of ground [4, 6]. These parables drew on common experiences of his audience, making complex ideas accessible. Matthew Henry notes that Jesus's discourse was often "profitable edifying discourse," even when speaking to strangers or those who might oppose him, suggesting an intentionality in his communication to instruct and reprove effectively [1]. Another example is Jesus's discourse in Luke 16, which aimed to awaken people to use their worldly possessions wisely, implying the use of illustrations that resonated with their daily lives and financial practices [5].
The challenge of communicating across cultural and linguistic divides is also acknowledged in scripture. The prophet Ezekiel was sent to his own people, but the text notes that it would have been a greater difficulty had he been sent to "many people" differing in tongues, foreshadowing the apostles' later mission and the gift of tongues [2]. This highlights the inherent complexity of cross-cultural communication and the need for divine intervention or careful adaptation to bridge such gaps.
When considering "divers and strange doctrines," the Apostle Paul, as interpreted by John Gill, emphasizes the uniformity of biblical doctrine in contrast to the variety of human traditions [3]. While the core message remains consistent, the method of its delivery and the examples used can vary to connect with different cultural understandings. The goal is to ensure that the illustrations serve to clarify the singular truth of the Gospel rather than introducing confusion or cultural barriers.
In a multicultural setting, preachers must be mindful that an example that resonates deeply with one cultural group might be entirely unfamiliar or even misunderstood by another. For instance, an illustration drawn from a specific sporting event or a particular historical reference might only connect with a segment of the congregation. Therefore, effective multicultural preaching often involves:
- Universal Themes: Focusing on examples that touch upon universal human experiences such as love, loss, hope, struggle, and family, which transcend specific cultural contexts.
- Diverse Sources: Drawing illustrations from a wide range of cultural backgrounds, literature, and contemporary events, ensuring that no single cultural perspective dominates.
- Clarity and Explanation: When using an example that might be culturally specific, providing sufficient context or explanation to make it understandable to everyone.
- Audience Awareness: Understanding the specific cultural makeup of the congregation and tailoring examples accordingly, perhaps even soliciting input from members about what resonates with them.
The emphasis on "bridling the tongue" in James 3:1, as interpreted by John Gill, though primarily about the dangers of misuse of speech, can also be extended to the careful and intentional use of language and examples in preaching [7]. The preacher's words, including their illustrations, carry significant weight and must be chosen with wisdom to build up and instruct the diverse body of Christ.
Sources
- Luke (Nonconformist/Puritan) “Matthew Henry on Luke 14:7: Our Lord Jesus here sets us an example of profitable edifying discourse at our tables, when we are in company with our friends. We find that when he had none but his disciples, who were his own family, with him at his table, his discourse with them was good, and to the use of edifying; and not only so, but when he was in company with strangers, nay, with enemies that watched him, he took occasion to reprove what he saw amiss in them, and to instruct them. Though the wicked were before him, he did not keep silence from good (as David did, Psa 39:1, Psa 39:2), for, no”
- Ezekiel (Presbyterian) “Jamieson, Fausset & Brown on Ezekiel 3:6: many people--It would have increased the difficulty had he been sent, not merely to one, but to "many people" differing in tongues, so that the missionary would have needed to acquire a new tongue for addressing each. The after mission of the apostles to many peoples, and the gift of tongues for that end, are foreshadowed (compare Co1 14:21 with Isa 28:11). had I sent thee to them, they would have hearkened-- (Mat 11:21, Mat 11:23).”
- Hebrews (Baptist/Reformed) “John Gill on Hebrews 13:9: Be not carried about with divers and strange doctrines,.... The word "divers" may denote the variety and multitude of other doctrines; referring either to the various rites and ceremonies of the law, or to the traditions of the elders, or to the several doctrines of men, whether Jews or Gentiles; whereas the doctrine of the Scriptures, of Christ, and his apostles, is but one; it is uniform, and all of a piece; and so may likewise denote the disagreement of other doctrines with the perfections of God, the person and offices of Christ, the Scriptures of truth, the anal”
- Luke (Nonconformist/Puritan) “Matthew Henry on Luke 8 (introduction): Most of this chapter is a repetition of divers passages of Christ's preaching and miracles which we had before in Matthew and Mark; they are all of such weight, that they are worth repeating, and therefore they are repeated, that out of the mouth not only of two, but of three, witnesses every word may be established. Here is, I. A general account of Christ's preaching, and how he had subsistence for himself and his numerous family by the charitable contributions of good people (Luk 8:1-3). II. The parable of the sower, and the four sorts of ground, with ”
- Luke (Nonconformist/Puritan) “Matthew Henry on Luke 16 (introduction): The scope of Christ's discourse in this chapter is to awaken and quicken us all so to use this world as not to abuse it, so to manage all our possessions and enjoyments here as that they may make for us, and may not make against us in the other world; for they will do either the one or the other, according as we use them now. I. If we do good with them, and lay out what we have in works of piety and charity, we shall reap the benefit of it in the world to come; and this he shows in the parable of the unjust steward, who made so good a hand of his lord's”
- Matthew (Presbyterian) “Jamieson, Fausset & Brown on Matthew 13:3: And he spake many things unto them in parables, saying, &c.--These parables are SEVEN in number; and it is not a little remarkable that while this is the sacred number, the first FOUR of them were spoken to the mixed multitude, while the remaining THREE were spoken to the Twelve in private--these divisions, four and three, being themselves notable in the symbolical arithmetic of Scripture. Another thing remarkable in the structure of these parables is, that while the first of the Seven--that of the Sower--is of the nature of an Introduction to the who”
- James (Baptist/Reformed) “John Gill on James 3:1: My brethren, be not many masters,.... The apostle having dispatched the subject of faith and good works, which constitute the pure and undefiled religion mentioned in Jam 1:27 which gave rise to this discourse, he proceeds to consider the evidence of a religious man, suggested in Jam 1:26 who is one that bridles the tongue; and enters into an account of the use and abuse of the tongue: and which is introduced by this exhortation; and which seems to be opposed to an affectation among the Jews, to whom James writes, of being called "Rabbi, Rabbi", or "Mori, Mori", master,”