Involving Congregants in Creating Relevant Illustrations and Examples
The Pedagogical Tradition of Concrete Illustration
Christian preaching has long recognized that spiritual truths require concrete expression suited to human understanding. Aquinas articulated this principle systematically: "It is natural to man to attain to intellectual truths through sensible objects, because all our knowledge originates from sense. Hence in Holy Writ, spiritual truths are fittingly taught under the likeness of material things" [7]. This foundational insight—that divine realities must be conveyed through material comparisons—establishes the theological warrant for illustration in Christian teaching.
The practice of drawing congregants into the illustrative work of preaching, however, represents a more recent development in homiletical method. Classical Christian exposition, as exemplified in Chrysostom's homilies, followed a less systematic approach than modern preaching demands. The Schoolmen introduced analytical rigor and structural arrangement into discourse [1], creating the expectation that sermons would exhibit "much more system and symmetry" than patristic models. This shift toward systematic construction has shaped how contemporary preachers gather and deploy illustrative material.
Biblical Precedent for Shared Example
Paul's letters model a participatory approach to illustration by pointing to living examples within the community. Writing to the Philippians, he instructs believers to become "imitators together" of himself as he imitates Christ, urging them to "mark" for imitation those "which walk so as ye have us for an ensample" [2]. The apostle does not merely provide abstract doctrine; he directs attention to observable patterns of Christian life within the congregation itself. This creates a dynamic where the community's own experience becomes illustrative material for teaching.
Similarly, when addressing practical matters like charitable collections, Paul references the Corinthians' own readiness and forward disposition as motivating examples for others [4]. The congregation's actions become part of the instructional narrative, not merely recipients of external illustration. This pattern suggests that involving congregants in creating relevant examples has apostolic precedent, though the mechanisms for gathering such material have evolved.
The Preacher's Observational Responsibility
Calvin emphasized that created realities serve as mirrors in which we behold God, though he cautioned that "our eyes are [not] sufficiently clear-sighted to discern what the fabric of heaven and earth represents" without divine guidance [5]. This principle extends to the preacher's task: observing the work of God in the lives of believers requires both attentiveness and interpretive humility. The pastor who seeks illustrations from congregational life must discern genuine spiritual realities rather than imposing artificial narratives.
The reformer's approach to commentary itself demonstrates careful attention to context and clarity. When revising his Isaiah lectures, Calvin was "not satisfied with merely revising it, so as to elucidate what might be obscure on account of its brevity" [3], indicating that effective communication requires ongoing refinement of how truth is presented. Gathering illustrations from congregants similarly demands iterative attention—listening to their stories, discerning theological significance, and presenting examples with precision.
Practical and Theological Considerations
The shift toward involving congregants in illustration creation addresses the modern expectation for systematic, well-constructed exposition [1]. When preachers draw examples from the actual experiences of their hearers, they ground abstract doctrine in recognizable reality. This practice honors the incarnational principle that spiritual truth takes material form.
Yet this approach requires pastoral wisdom. Not every congregational experience merits public illustration, and the preacher must exercise discretion about which stories serve genuine pedagogical purposes. The goal remains what it has always been: bringing "the life of believers into concord and harmony with the righteousness of God" [6], using whatever illustrative means best serve that regenerative work. The congregation's own journey of faith, carefully observed and wisely presented, can become a powerful means of teaching spiritual realities through sensible objects [7].
Sources
- CCEL/NPNF (Eastern Orthodox) “John Chrysostom, Homilies on Galatians–Colossians–Thessalonians: which one after another occurred. Now, modern taste requires much more system and symmetry in building a discourse. The Schoolmen taught their pupils to analyze and arrange, 1 1 How this came about, the editor has sought to explain in his “Lectures on the History of Preaching” (New York, Armstrong), p. 103 f. and modern preaching has taken the corresponding form, for good and for ill. An expository sermon of to-day must be much more systematic in its explanations, and much more regular in its entire construction, than those of th”
- Philippians (Presbyterian) “Jamieson, Fausset & Brown on Philippians 3:17: followers--Greek, "imitators together." of me--as I am an imitator of Christ (Co1 11:1): Imitate me no farther than as I imitate Christ. Or as BENGEL "My fellow imitators of God" or "Christ"; "imitators of Christ together with me" (see on Phi 2:22; Eph 5:1). mark--for imitation. which walk so as ye have us for an ensample--In English Version of the former clause, the translation of this clause is, "those who are walking so as ye have an example in us." But in BENGEL'S translation, "inasmuch as," or "since," instead of "as."”
- CCEL (Reformed) “Calvin, Commentary on Isaiah, Vol. 2, section 4.1: THE FRENCH TRANSLATOR’S PREFATORY ADDRESS TO THE READERS. It is upwards of twenty years, my dear Readers, since the Lessons of Mr. John Calvin, having been collected by Mr. Nicolas Des Gallars , were published under the title of a Commentary, and dedicated to that illustrious Prince, of blessed memory, Edward VI., King of England. Long afterwards, the Author himself, revising that collection printed in Latin and in French, was not satisfied with merely revising it, so as to elucidate what might be obscure on account of its brevity, and to arra”
- 2 Corinthians (Baptist/Reformed) “John Gill on 2 Corinthians 9 (introduction): INTRODUCTION TO 2 CORINTHIANS 9 The apostle proceeds in this chapter upon the same subject, the making a collection for the poor saints; gives the reason why he sent the brethren to them on this account; directs to the manner in which this service should be performed, and subjoins some fresh arguments to encourage them to it. As for the ministration itself, he suggests, it might seem needless to say any more about it, since he had said so much already in the preceding chapter, Co2 9:1 and especially seeing they were so forward to it, and were even”
- CCEL (Reformed) “Calvin, Commentary on Genesis, Vol. 1 (Gen 1-23), section 4.6: labyrinth, let us content ourselves with modestly desiring to proceed no further in our inquiries than the Lord, by the guidance and instruction of his own works, invites us. Now, in describing the world as a mirror in which we ought to behold God, I would not be understood to assert, either that our eyes are sufficiently clear-sighted to discern what the fabric of heaven and earth represents, or that the knowledge to be hence attained is sufficient for salvation. And whereas the Lord invites us to himself by the means of created t”
- CCEL (Reformed) “John Calvin, Institutes of the Christian Religion, section 61: 2002 1. We have said that the object of regeneration is to bring the life of believers into concord and harmony with the righteousness of God, and so confirm the adoption by which they have been received as sons. But although the law comprehends within it that new life by which the image of God is restored in us, yet, as our sluggishness stands greatly in need both of helps and incentives it will be useful to collect out of Scripture a true account of this reformations lest any who have a heartfelt desire of repentance should in th”
- theology (Catholic (Scholastic)) “Aquinas, Summa Theologica, First Part (Prima Pars), The Nature and Extent of Sacred Doctrine, Art. 9: Article: Whether Holy Scripture should use metaphors? I answer that, It is befitting Holy Writ to put forward divine and spiritual truths by means of comparisons with material things. For God provides for everything according to the capacity of its nature. Now it is natural to man to attain to intellectual truths through sensible objects, because all our knowledge originates from sense. Hence in Holy Writ, spiritual truths are fittingly taught under the likeness of material things. This is wha”