Using Stories and Examples in a Culturally Sensitive Manner
Using Stories and Examples in a Culturally Sensitive Manner
The use of stories and examples is a powerful tool in communicating theological concepts and biblical teachings. Jesus himself often employed parables, which are stories that convey spiritual truths through analogies drawn from everyday life [5]. For instance, the parable of the sower (Matthew 13:3-9) addresses the varied responses of the Jewish nation to Jesus' message, illustrating the importance of understanding the historical and textual context of such stories.
When using stories and examples, it is crucial to be culturally sensitive. The biblical writers were aware of their audience's cultural background and tailored their narratives accordingly. For example, the Psalms often depict God's anger as a response to sin, a theme that resonates with the Old Testament's portrayal of God's wrath [3]. In interpreting such passages, commentators like Jamieson, Fausset & Brown highlight the nuances of the original context, noting that the "ravening" mentioned in Luke 11:39 is an example of rapacity, illustrating the importance of understanding the cultural references embedded in biblical narratives [8].
The biblical text itself provides guidance on the use of stories and examples. Proverbs 30:8 is interpreted by Jamieson, Fausset & Brown as a warning against "all sorts of sinful acts", demonstrating how a specific verse can be used to illustrate a broader moral principle [1]. Similarly, 1 John 3:8 is understood as contrasting those who commit sin (and are thus of the devil) with those who do righteousness, with Augustine's commentary emphasizing that one becomes a child of the devil by imitating him, not by birth [2].
In applying these principles, it is essential to recognize the historical development of theological thought. Charles Hodge's Systematic Theology, for instance, discusses the complexities of eschatology and the need to survey all prophetic teachings in Scripture, highlighting the richness and depth of theological inquiry [6]. The use of stories and examples must be grounded in a deep understanding of the biblical text and its historical context.
The New Testament writers also used stories and examples to convey theological truths. The author of Hebrews exhorts readers to maturity, using the concept of spiritual growth to illustrate the importance of progressing in understanding and faith [7]. Similarly, Paul's discussion of sin and righteousness in Romans 1:18-3:20 demonstrates how stories and examples can be used to explore complex theological themes [4].
Sources
- Proverbs (Presbyterian) “Jamieson, Fausset & Brown on Proverbs 30:8: vanity--all sorts of sinful acts (Job 11:11; Isa 5:18).”
- 1 John (Presbyterian) “Jamieson, Fausset & Brown on 1 John 3:8: He that committeth sin is of the devil--in contrast to "He that doeth righteousness," Jo1 3:7. He is a son of the devil (Jo1 3:10; Joh 8:44). John does not, however, say, "born of the devil." as he does "born of God," for "the devil begets none, nor does he create any; but whoever imitates the devil becomes a child of the devil by imitating him, not by proper birth" [AUGUSTINE, Ten Homilies on the First Epistle of John, Homily 4.10]. From the devil there is not generation, but corruption [BENGEL]. sinneth from the beginning--from the time that any beg”
- Psalms (Protestant academic) “Tyndale House on Psalms 19:13: 19:13 An individual who commits deliberate sins does so with an insolent (86:14) or arrogant (119:21, 69) attitude. • The great sin is rebellion (see 32:1).”
- Romans (Protestant academic) “Tyndale House on Romans 1:18: 1:18–3:20 Paul delays exploring the theme of righteousness through faith (see 3:21) until after he first teaches about universal sinfulness. Gentiles (1:18-32) and Jews (2:1–3:8) are equally under sin’s power and cannot find favor with God by any action of their own (3:9-20). 1:18 God’s anger is not a spontaneous emotional outburst, but the holy God’s necessary response to sin. The Old Testament often depicts God’s anger (Exod 32:10-12; Num 11:1; Jer 21:3-7) and predicts a decisive outpouring of God’s wrath on human sin at the end of history. While Paul usually de”
- Matthew (Protestant academic) “Tyndale House on Matthew 13:3: 13:3-9 This parable (interpreted in 13:18-23) addresses the mostly negative responses of the Jewish nation to Jesus and his message. • Parables (Greek parabolē) are stories that usually express an analogy between a common aspect of life and a spiritual truth. To understand a parable, it is necessary to locate the central analogy and understand it in its historical context and in the context of the Gospel text; then the central message can be understood. Speculative allegorical meanings that were not intended should not be found in every element of a parable.”
- CCEL (Reformed (Old Princeton)) “Charles Hodge, Systematic Theology, Vol. 3, section 84: § 1. Preliminary Remarks. This is a very comprehensive and very difficult subject. It is intimately allied with all the other great doctrines which fall under the head of eschatology. It has excited so much interest in all ages of the Church, that the books written upon it would of themselves make a library. The subject cannot be adequately discussed without taking a survey of all the prophetic teachings of the Scriptures both of the Old Testament and of the New. This task cannot be satisfactorily accomplished by any one who has not made ”
- Hebrews (Protestant academic) “Tyndale House on Hebrews 6:3: 6:3 The author is implicitly exhorting his readers to maturity, not only in their understanding but in everything (cp. 4:11; 5:14; 10:23-39; 12:1-13).”
- Luke (Presbyterian) “Jamieson, Fausset & Brown on Luke 11:39: cup and platter--remarkable example of our Lord's way of drawing the most striking illustrations of great truths from the most familiar objects and incidents of life. ravening--rapacity.”