Using Cultural Examples to Convey Complex Theology Effectively
The effective communication of complex theological concepts often benefits from the use of cultural examples, which can bridge the gap between abstract doctrine and lived experience. This approach is evident in various biblical texts and patristic writings, where familiar imagery and societal norms are employed to illuminate spiritual truths.
For instance, the concept of sin, a foundational theological idea, is frequently explained through relatable human actions and their consequences. The Jamieson, Fausset & Brown commentary on Proverbs 30:8 defines "vanity" as encompassing "all sorts of sinful acts" [2]. Similarly, the sin of the first pair in Genesis is not merely described as eating an apple, but as a profound act of "love of self, dishonor to God, ingratitude to a benefactor, disobedience to the best of Masters—a preference of the creature to the Creator" [4]. These descriptions use terms that resonate with human understanding of morality and relationships. The Tyndale House commentary on Psalms 58:3 notes that while all humans are born with a sinful nature, the wicked indulge it, whereas the godly actively resist it, drawing a parallel to the internal struggle described in Romans 7:19-23 and James 4:1-10 [1]. Deliberate sins are characterized by an "insolent" or "arrogant" attitude, equating them with rebellion against God [5].
The nature of sin is further clarified by distinguishing between inherent sinfulness and committed acts. The Jamieson, Fausset & Brown commentary on 1 John 1:10 differentiates between "we have no sin" (referring to the guilt of a corrupt nature) and "we have not sinned" (referring to actual transgressions, even post-conversion) [7]. This distinction helps to articulate the pervasive nature of sin, both as an inherited condition and as a series of volitional acts. Augustine, as cited in the Jamieson, Fausset & Brown commentary on 1 John 3:8, clarifies that one becomes a "child of the devil" not by birth, but by imitating the devil, emphasizing that sin is a choice and an alignment of will, rather than a direct lineage [3].
Beyond sin, other complex doctrines also find clarity through cultural or earthly analogies. Adam Clarke, commenting on John 3:12, suggests that Jesus' reference to "earthly things" in explaining the new birth might allude to the common practice of baptism for proselytes in Jewish society. If Nicodemus, a teacher in Israel, struggled to understand this "earthly thing," how much more difficult would it be for him to grasp "heavenly things" without such familiar illustrations [9]? This highlights the pedagogical value of starting with what is known to explain the unknown.
The early Church Fathers, such as John Chrysostom, were masters of this approach. While modern preaching often prioritizes systematic analysis and arrangement, Chrysostom's oratory was characterized by a "dramatic manner" and "rapid and ingenious selection and variation of topics" [8]. His sermons, though less systematically structured than modern discourses, were highly effective in their original context due to their ability to connect with the "susceptible people of the East" [8]. This suggests that the effectiveness of theological communication is often tied to its cultural resonance and the speaker's ability to adapt to the audience's understanding.
Theological concepts like God's wrath are also framed in terms of human experience. The Tyndale House commentary on Romans 1:18 explains that God's anger is not a "spontaneous emotional outburst" but a "necessary response to sin" from a holy God [6]. This clarifies that divine wrath is not capricious but a just and consistent attribute, understandable through the lens of righteous indignation.
Sources
- Psalms (Protestant academic) “Tyndale House on Psalms 58:3: 58:3 All human beings are born sinners (see 51:5); however, whereas the wicked indulge their sinful nature, the godly fight against it (Rom 7:19-23; Jas 4:1-10).”
- 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”
- Genesis (Presbyterian) “Jamieson, Fausset & Brown on Genesis 3:13: beguiled--cajoled by flattering lies. This sin of the first pair was heinous and aggravated--it was not simply eating an apple, but a love of self, dishonor to God, ingratitude to a benefactor, disobedience to the best of Masters--a preference of the creature to the Creator.”
- 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”
- 1 John (Presbyterian) “Jamieson, Fausset & Brown on 1 John 1:10: Parallel to Jo1 1:8. we have not sinned--referring to the commission of actual sins, even after regeneration and conversion; whereas in Jo1 1:8, "we have no sin," refers to the present GUILT remaining (until cleansed) from the actual sins committed, and to the SIN of our corrupt old nature still adhering to us. The perfect "have . . . sinned" brings down the commission of sins to the present time, not merely sins committed before, but since, conversion. we make him a liar--a gradation; Jo1 1:6, "we lie"; Jo1 1:8, "we deceive ourselves"; worst of al”
- CCEL/NPNF (Eastern Orthodox) “John Chrysostom, Homilies on 1 & 2 Corinthians: rare felicity, on passing into a modern language. His dramatic manner indeed, which was one of the great charms of his oratory among the Greeks, and his rapid and ingenious selection and variation of topics, these may in some measure be retained, and may serve to give even English readers some faint notion of the eloquence which produced so powerful effects on the susceptible people of the East. “However, it is not of course as composition that we desire to call attention to these or any other of the remains of the Fathers. Nor would this topic h”
- John (Methodist/Wesleyan) “Adam Clarke on John 3:12: If I have told you earthly things - If, after I have illustrated this new birth by a most expressive metaphor taken from earthly things, and after all you believe not; how can you believe, should I tell you of heavenly things, in such language as angels use, where earthly images and illustrations can have no place? Or, if you, a teacher in Israel, do not understand the nature of such an earthly thing, or custom of the kingdom established over the Jewish nation, as being born of baptism, practised every day in the initiation of proselytes, how will you understand such ”