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6 Sermon Illustrations on Formalism

6 illustrations

Formalism in Christian preaching warns against mere outward religious observance without heartfelt faith, emphasizing the danger of empty rituals that lack true devotion (Matthew 23:27). Illustrations often contrast genuine spiritual light and warmth with hollow, deceptive appearances, highlighting the need for sincerity over superficial form.

How Edison Hired Engineers

Thomas Edison had a unique way of hiring engineers. He’d give the applicant a light bulb and ask, “How much water will it hold?” There were two ways to find the answer. The first choice was to use gauges to measure all the angles of the bulb. Then with the instruments in hand, the engineer could calculate the surface area. This approach could take as long as twenty minutes. The second choice was to fill the bulb with water, then pour the contents into a measuring cup. Total elapsed time: about one minute. Engineers who took the first route, and performed their measurements by book, were politely thanked for their time and sent on their way. Those who took the second route would be hired.

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The Equipper (Oceola Grace Ministries, Jan. 1996), p. 2.

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[Original illustration at this number was a duplicate of HolwickID #2418]

from Kerux Sermon #11504 · Rev. Dennis Marquardt via Kerux Sermon and Illustration Database

Deceptive, Hollow Form

On the farm of Manorlees in Fifeshire, and in the house of Mr. Alexander Gibson, a large and very tempting ham hung from one of the rafters running across the ceiling. In the same house there was a rat whose taste lay strongly in the direction of the ham, and this rat, with rare instinct, gnawed a hole in the woodwork directly over the tempting morsel, and descending, ate itself into the inside of it. How long the excavating went on is not known, but one day the housewife found it necessary to commence operations on the ham when, on lifting it down, out bolted the rat. The ham was a perfect shell, skin and bone only remaining, to show its form. The animal, after feeding sumptuously, had commenced to build a nest inside.

This anecdote is not simply amusing; it serves well to illustrate the operation of secret sin eating away our spiritual life, till nothing remains but a deceptive form of godliness, the mere rind and shell of religion. -- Christian Herald

from Fredericksburg Bible Illustrator Supplements via Kerux Sermon and Illustration Database

More Baptist Churches Looking To Lent For Community, Confession, Cadence

Mark 2:19

For Mike Clingenpeel and Ray Vickrey, Easter doesn’t mean much without about 40 days of reflection and repentance before it.

Though the two men pastor churches in different states -- Clingenpeel at River Road Church, Baptist in Richmond, Va., and Vickrey at Royal Lane Baptist in Dallas, Texas -- they will both lead their congregations in Lenten and holy week services this year.

Their decision to recognize Lent speaks to a larger Baptist community that, although not historically tied to the tradition, has taken to observing the holiday. And while it might be a confusing trend for some, for others, it’s more than just a fad.

Both Clingenpeel and Vickrey said that only through Lent can the “full impact” of Easter emerge.

“In my opinion, the full impact of the Easter message takes affect only when you walk through the dark shadows of the cross,” Clingenpeel said. “It’s a penitent season, and the Lenten activities remind us that it’s a time for reflection and repentance.”

Royal Lane Baptist, which started celebrating Lent in the 1970s, will have Lenten services every week leading up to Easter, along with a Good Friday service. Vickrey said the service will focus on the sorrow and suffering of Christ.

“We dare not rush to Easter without pausing to look upon the suffering savior,” Vickrey said.

Another Dallas church, Wilshire Baptist, celebrates Lent with a different emphasis in mind. Led by Pastor George Mason, people at Wilshire study the advent season as part of their adherence to the entire Christian calendar.

The 40-day period between Ash Wednesday and Easter, Lent comes from a Germanic root word meaning “spring.” Formerly called QUADRAGESIMA, a Latin term meaning “40th day,” the observance usually involves confession, fasting, prayer, meditation and giving.

Lent is more commonly celebrated in Catholic and other liturgical churches. Baptists, who trace their origins to protest movements that withdrew from the established Christian traditions, have looked upon such high-church vestiges with suspicion. But in recent years, more progressive and moderate Baptist congregations have turned to Lent and other ancient traditions to recapture some ancient Christian practices.

Andrew Daugherty, a Wilshire pastoral resident, said the church celebrates all holidays on the Christian calendar, including Christmas, Epiphany, Lent, Easter and Pentecost. It also follows a revised common lectionary -- or scheduled scriptural readings -- during worship. This year, church members hung paraments from the columns in the sanctuary to symbolize the “color and beauty of the church year.”

“This ... uses the framework of the human life cycle to take on issues of the life cycle of faith,” Daugherty said. “Our goal is to use Lent as a time to do a refresher course on the basic teachings and practices of the Christian church across time. We will move through dedication and birth stories, confession and conversion, baptism, discipleship, death and resurrection.”

Doyle Sager, pastor of First Baptist Church in Jefferson City, Mo., said his study of the Christian calendar and the cycles therein have convicted him to “let the Christian calendar speak and not be overshadowed by the secular calendar.” He said celebrating Lent and following the Christian calendar can bear witness to the faith.

“It taps into the desire people have for a rhythm in life,” Sager said. As the Baptist tradition of scheduling revivals in the spring and fall has faded, he said, “I think Baptists have really come to appreciate the rhythm that the Christian calendar represents. Lent is an opportunity to get some of that back.”

Terre Johnson, the minister of music at Vestavia Hills Baptist Church in Birmingham, said his church has celebrated Lent for almost 50 years. The Alabama church, which averages 500 people on a Sunday morning, does it to focus on meaningful days besides Christmas and Easter.

“The thinking of our church is that we observe most of the Christian calendar since we are part of a larger Christian body,” he said. “We focus our minds on that.”

Clingenpeel hopes for the same focus. While River Road has been “a Baptist church since its inception,” he wants his church to join the “larger liturgical tradition” as well.

“It allows us, in a mystical sense, to worship with believers around the world,” Clingenpeel said. “We want to be a part of the Christian community that celebrates that tradition.”

Congregants at Royal Lane take that mentality a step further. They display identical crosses and flowers on their front lawns during Holy Week and share breakfast together as a congregation -- all to foster the spirit of community, Vickrey said.

In addition to encouraging Baptist congregants who may not be used to recognizing the Lenten period, Sager said, Jefferson City church finds that many people who grew up in a liturgical tradition long for it. Those who didn’t soon come to appreciate it, he added.

“I have found that if you educate the congregation, they really are willing to do these new old things,” Sager said.

First Baptist of Jefferson City has “eased into” its observance of Advent, the season leading up to Christmas. The congregation started by celebrating the Last Supper and Maundy Thursday more than 10 years ago. Lately, it has distributed a Lenten devotional booklet with daily reflections and artistic expressions submitted by church members. Now Sager also incorporates an Ash Wednesday and Good Friday service to boot.

“In the past, the Good Friday service has been avoided because people scatter to the four corners that Friday,” Sager said. “This year I told my staff I don’t care if 12 people come to the service, I want to have it.”

Like the Good Friday service, Maundy Thursday services play a large role for Baptist churches that observe Lent. Wilshire, for instance, plans to use the service as a means to emphasize grace. Both Johnson and Clingenpeel said it is their favorite event of the entire Lenten season.

“Maundy Thursday is the most meaningful for me, and I think others would say the same,” Clingenpeel said. “It is a service of light and shadows. We read accounts of the Last Supper and Crucifixion. It allows members to enter into introspection and ... to focus on the weight of sin and the cross.”

Despite the somber tone Lent takes, Sager said the “ancient history” brought to light has significance for all believers. He sees his church's participation as part of a growing trend, at least within his circle of ministerial friends.

“I’m in a branch of the Christian church that seems like it’s growing,” he said. “When I call my buddies, we all want to know what we’re doing for worship and that sort of thing.”

Clingenpeel thinks the number of Baptist churches that celebrate Lent will continue to increase. He said moderate Baptist churches have especially responded to the holiday.

“Some more Southern churches have avoided it because they don’t want to be linked with something resembling Catholicism, but that doesn’t necessarily concern us,” Clingenpeel said. “We really like being linked with a larger community.”

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[Original illustration at this number was added to HolwickID #15896]

Whatever Happened To the Pilgrims and Puritans?

The Pilgrims and Puritans were the first Europeans to come in large numbers to the Massachusetts area. The Pilgrims came first, settling in Plymouth starting in 1620. After 10 years, The Plymouth Colony had only 300 settlers. The Puritans came after the Pilgrims, but in far greater numbers. Some 200 to 300 Puritans came from England in five vessels the first year of settlement, 1629. The next year, another 1200 came. By the time the great wave of Puritan settlement ended in 1643, some 20,000 had arrived.

Like the Pilgrims, Puritans Hated Rituals of Church of England

The Pilgrims and the Puritans both believed that no man, woman, or child deserved salvation. However, they also believed that God, to show his mercy, selected some few for saving and those lucky few would have eternal life. No one could predict who would be saved, but everyone should be prepared for God’s grace by studying the Bible, resisting temptations, and praying.

The Pilgrims and Puritans also despised the Church of England’s structure, with doctrine imposed from above from the king, bishops, and priests. The Pilgrims and Puritans believed that a church was any group of two or more people who came together to agree to live their lives according the teachings of Jesus. Members of the congregation could read and interpret scripture for themselves, and could choose their own minister.

Puritans At First Intended to Return to England

But the Pilgrims and Puritans had their differences. The Pilgrims, known as Separatists, were intent on a complete break from the Church of England. The Puritans felt they represented the “pure” Church of England in America, and expected to eventually return to England to replace the corrupt church. Thus, the Puritans at first didn’t intend to stay in America.

The Puritans adopted many of the Pilgrim ways. For example, church buildings would not be called churches. They were meetinghouses, a more suitable name because they were more than just houses of worship but were often used as well for civic gatherings. Also, the Puritans, as they quickly abandoned the idea of returning to England, in effect became Separatists.

Adopted Term Congregationalism to Emphasize Independence of Each Parish

Over time, the religion of the Pilgrims and Puritans came to be called Congregationalism, a term that emphasized the independence of each parish and the power of each congregation to govern itself. While congregations were independent, they tended to adopt similar forms of governance and worship. The pastor’s role was to “attend to exhortation and therein to administer a word of wisdom.” Larger parishes also had a person designated as teacher, whose role was to “attend to doctrine and therein administer a word of knowledge.” Church elders governed the church. Church deacons watched over church finances. All were elected by church members. Meetinghouses were plain, with box-shaped pews for each family. Two services were held each Sunday. The morning service began with a prayer from the pastor. If the parish had a teacher, the teacher would then read a chapter of Scripture. Then an elder would “line out” a psalm. That is, he would lead the singing. Organs and other instruments were too costly, or shunned, so all singing was a cappella. Women, told to keep silent, did not sing at such services. So the men carried on without music and without accompaniment. The results, according to those who heard it, were typically abysmal.

Following this cacophony, the pastor would give a long sermon based on a Biblical passage. If the parish had a teacher, the teacher would deliver the sermon in the second service of the day. Every service ended with a prayer.

Though the Congregationalists abhorred rituals, they maintained a few. Once a month they celebrated the sacrament of the Lord’s Supper and, at appropriate times, baptisms were performed.

Steeples on Meetinghouses, Cushions in Pews

The Massachusetts Bay Colony’s founders envisioned a model community of ideal Puritan life. But it could never be. Other immigrants trickled in, and some didn’t share the Puritan vision. Meanwhile, American-born children of the early Puritans didn’t share the same religious passion of their parents. Many congregations loosened the rules on membership to maintain their numbers. Stern Puritanism over time slipped into gentler Congregationalism. The early plain steepleless meetinghouses gave way to steepled buildings that looked more like churches, even though they were still called meetinghouses. The boxed pews started to be equipped with cushions.

Eventually the Congregationalists had a crisis, producing a split, with one branch remaining Congregationalists and the other forming Unitarian churches. The remaining Congregationalists eventually came together with churches rooted in the German Reformed traditions, forming an association now called the United Church of Christ. The Unitarians, meanwhile, merged with Universalists, and now are known as Unitarian Universalists.

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Sources:

Conforti, Joseph A., Saints and Strangers: New England in British North America. Baltimore, Johns Hopkins University Press, 2006.

Labaree, Benjamin W., Colonial Massachusetts: A History. Millwood, New York, KTO Press, 1979.

Morris, Michelle. “Plymouth Colony.” World Book Student. World Book, 2009. Web. 29 Sept. 2009.

Starkey, Marion L., “The Congregational Way: The Role of the Pilgrims and Their Heirs in Shaping America,” Garden City, New York, Doubleday & Company, 1966.

Easter, A Worldly Holiday? 100 Years Ago, Southern Baptists Thought It Was

Romans 14:5

Southern Baptists originally did not attach much significance to Easter. This was much the same regarding Christmas (see “Southern Baptists have not always embraced Christmas “ in Baptist Press, Dec. 23, 2011).

Both days were not recognized as a special day of worship in any of the historic Baptist confessions; allusions to them were rare in Baptist history volumes before the 20th century; and both holidays possessed an association with worldliness, and even paganism, in the minds of many Baptist ministers. Even as late as 1903, a writer for the North Carolina state Baptist paper, the Biblical Recorder, wrote an anti-Easter article that stated that “Baptists do not keep this day” (March 18, 1903).

With the exception of the Sunday worship day, Baptist tradition before the late 19th century largely rejected or ignored “special days.” Although the apostle Paul recognized that Christians had a Christian liberty option for special days in Romans 14:5-6, few Baptists ministers or writers of that day championed that option. Many Baptist ministers in the era just before 1900 would have dismissed the idea of celebrating a special day for Christ’s resurrection as unnecessary, since “every day should be a celebration of the Lord’s resurrection.”

Conversely, the slow embrace of Christmas by Southern Baptists in the late 1800s certainly led many of them also to take a second look at Easter. The late Victorian Age in the United States encouraged a re-examination of holidays in an era of a growing tendency toward leisure and celebratory events. The celebration of special days comported well with such contemporary activities as the growth of professional sports and a number of new civic celebrations and festivals. It was only natural for Southern Baptists to look to festivals with strong historic Christian connections such as Christmas and Easter.

By the late 1800s, some Southern Baptist churches began celebrating Easter in their services. Articles and advertisements in state Baptist papers acknowledged that some Baptist churches celebrated the holiday; others decorated their churches with Easter lilies; and sheet music for Easter was advertised for sale. Nonetheless, most articles in the state Baptist papers of this era were against celebrating Easter. One writer for the Kentucky state Baptist paper, the Western Recorder, in 1890 called the new custom of celebrating Easter in Baptist churches an “innovation,” and he disapproved of that development. Contributing authors in the Baptist state papers in Alabama and North Carolina also acknowledged their opposition to celebrating Easter, addressing their concerns to fellow Baptists who were beginning to recognize the holiday. After 1900 the more vehement opposition to Easter slowly faded in the state Baptist papers.

Paralleling their role in Christmas celebrations in Southern Baptist life, the Woman’s Missionary Union (WMU) played an important part in the Southern Baptist embrace of Easter. Once again the catalyst was missions. When the WMU successfully won the Southern Baptist Convention over to a special collection of funds at Christmastime for foreign missions (eventually called the Lottie Moon Christmas Offering), WMU Corresponding Secretary Annie Armstrong also began promoting a similar special collection for home missions. As early as 1895 the WMU began sponsoring a week of prayer for home missions that would be capped off with an offering for the cause.

Nevertheless, the connection between an offering for home missions and the recognition of Easter by Southern Baptists took longer to unfold than the Southern Baptist acceptance of Christmas that the Lottie Moon Christmas Offering engendered. Originally the prayer time and offering for home missions was suggested for January, but shortly afterward, the week of prayer was moved to early March to distance itself from the Christmas offering. After undergoing a few name changes, the springtime offering was renamed the Annie Armstrong Offering in 1933 for the upcoming 1934 season in recognition of her advocacy for home missions. The spring season of prayer and offering, with its proximity to the Easter holiday, began making the same connection with Southern Baptists that the Lottie Moon offering shared with the Christmas season.

Furthermore, the old reluctance to observe Easter faded as the 20th century unfolded. Ministers began preaching resurrection-themed sermons and voiced little objection to secular Easter activities like the “Easter Sunday meal” and Easter egg hunts. Recognizing that Easter Sunday was a day that many of their members dressed in their finest attire, the tradition of taking a “church photo” on Easter became an established custom in some Southern Baptist churches. Every so many years, and with weather permitting, churches would gather their members on Easter Sunday for a group picture. While this tradition faded as churches grew larger in the post-Second World War era, this charming custom reinforced the observance of Easter as a special time in the life of the local church.

Into this growing pro-Easter climate, the Home Mission Board suggested to the WMU in 1968 that the Annie Armstrong Offering be renamed the Annie Armstrong Easter Offering for the upcoming 1969 season. The WMU supported the name change. This solidified the Southern Baptist tradition started by the Lottie Moon Christmas Offering that holidays in Southern Baptist life can be best celebrated by supporting missions. The newly renamed Easter offering would play a critical role in funding domestic missions in the years to come.

As the latter half of the 20th century waned, Southern Baptists enthusiastically supported Easter. In this era, many churches sponsored Easter musical programs, and the larger suburban churches produced elaborate Easter pageants that combined drama, music and spiritual themes. Formal invitations to accept Christ followed these pageants. Other churches instituted Easter morning “sunrise services.” Baptist Book Stores (now Lifeway Christian Stores) provided Easter-themed paraphernalia along with holiday books and gifts for individuals, and group materials for Easter programs and pageants.

The advent of the 21st century continued these developments, but the Annie Armstrong Easter Offering remained the cornerstone of the Southern Baptist observance of Easter. Currently, around 5,000 North American missionaries are supported in a significant way by the Annie Armstrong Easter Offering. The Easter-themed offering both solidified the connection to the holiday as well as producing the outcome of Southern Baptists’ celebration of Easter.

Whatever Happened To the Pilgrims and Puritans?

The Pilgrims and Puritans were the first Europeans to come in large numbers to the Massachusetts area. The Pilgrims came first, settling in Plymouth starting in 1620. After 10 years, The Plymouth Colony had only 300 settlers. The Puritans came after the Pilgrims, but in far greater numbers. Some 200 to 300 Puritans came from England in five vessels the first year of settlement, 1629. The next year, another 1200 came. By the time the great wave of Puritan settlement ended in 1643, some 20,000 had arrived.

Like the Pilgrims, Puritans Hated Rituals of Church of England

The Pilgrims and the Puritans both believed that no man, woman, or child deserved salvation. However, they also believed that God, to show his mercy, selected some few for saving and those lucky few would have eternal life. No one could predict who would be saved, but everyone should be prepared for God’s grace by studying the Bible, resisting temptations, and praying.

The Pilgrims and Puritans also despised the Church of England’s structure, with doctrine imposed from above from the king, bishops, and priests. The Pilgrims and Puritans believed that a church was any group of two or more people who came together to agree to live their lives according the teachings of Jesus. Members of the congregation could read and interpret scripture for themselves, and could choose their own minister.

Puritans At First Intended to Return to England

But the Pilgrims and Puritans had their differences. The Pilgrims, known as Separatists, were intent on a complete break from the Church of England. The Puritans felt they represented the “pure” Church of England in America, and expected to eventually return to England to replace the corrupt church. Thus, the Puritans at first didn’t intend to stay in America.

The Puritans adopted many of the Pilgrim ways. For example, church buildings would not be called churches. They were meetinghouses, a more suitable name because they were more than just houses of worship but were often used as well for civic gatherings. Also, the Puritans, as they quickly abandoned the idea of returning to England, in effect became Separatists.

Adopted Term Congregationalism to Emphasize Independence of Each Parish

Over time, the religion of the Pilgrims and Puritans came to be called Congregationalism, a term that emphasized the independence of each parish and the power of each congregation to govern itself. While congregations were independent, they tended to adopt similar forms of governance and worship. The pastor’s role was to “attend to exhortation and therein to administer a word of wisdom.” Larger parishes also had a person designated as teacher, whose role was to “attend to doctrine and therein administer a word of knowledge.” Church elders governed the church. Church deacons watched over church finances. All were elected by church members. Meetinghouses were plain, with box-shaped pews for each family. Two services were held each Sunday. The morning service began with a prayer from the pastor. If the parish had a teacher, the teacher would then read a chapter of Scripture. Then an elder would “line out” a psalm. That is, he would lead the singing. Organs and other instruments were too costly, or shunned, so all singing was a cappella. Women, told to keep silent, did not sing at such services. So the men carried on without music and without accompaniment. The results, according to those who heard it, were typically abysmal.

Following this cacophony, the pastor would give a long sermon based on a Biblical passage. If the parish had a teacher, the teacher would deliver the sermon in the second service of the day. Every service ended with a prayer.

Though the Congregationalists abhorred rituals, they maintained a few. Once a month they celebrated the sacrament of the Lord’s Supper and, at appropriate times, baptisms were performed.

Steeples on Meetinghouses, Cushions in Pews

The Massachusetts Bay Colony’s founders envisioned a model community of ideal Puritan life. But it could never be. Other immigrants trickled in, and some didn’t share the Puritan vision. Meanwhile, American-born children of the early Puritans didn’t share the same religious passion of their parents. Many congregations loosened the rules on membership to maintain their numbers. Stern Puritanism over time slipped into gentler Congregationalism. The early plain steepleless meetinghouses gave way to steepled buildings that looked more like churches, even though they were still called meetinghouses. The boxed pews started to be equipped with cushions.

Eventually the Congregationalists had a crisis, producing a split, with one branch remaining Congregationalists and the other forming Unitarian churches. The remaining Congregationalists eventually came together with churches rooted in the German Reformed traditions, forming an association now called the United Church of Christ. The Unitarians, meanwhile, merged with Universalists, and now are known as Unitarian Universalists.

________

Sources:

Conforti, Joseph A., Saints and Strangers: New England in British North America. Baltimore, Johns Hopkins University Press, 2006.

Labaree, Benjamin W., Colonial Massachusetts: A History. Millwood, New York, KTO Press, 1979.

Morris, Michelle. “Plymouth Colony.” World Book Student. World Book, 2009. Web. 29 Sept. 2009.

Starkey, Marion L., “The Congregational Way: The Role of the Pilgrims and Their Heirs in Shaping America,” Garden City, New York, Doubleday & Company, 1966.

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