New Homiletics is a movement within Christian preaching that emerged in the late 20th century, seeking to move beyond traditional approaches to preaching by focusing on the listener’s experience and the narrative aspects of Scripture. Unlike traditional homiletics, which often emphasized the logical structure of sermons (such as three-point outlines), New Homiletics is more concerned with the dynamics of communication, the impact of the sermon on the congregation, and the way sermons can engage listeners both emotionally and intellectually.

Historical Context and Development of New Homiletics

The Shift from Traditional to New Homiletics

Traditional homiletics, which dominated much of Christian preaching for centuries, emphasized a didactic approach where the preacher delivered a well-structured, doctrinally sound message that aimed to teach or instruct the congregation. These sermons often followed a logical outline and were heavily focused on exegesis, doctrine, and moral application.

• Traditional Homiletic Structure: The classical model often involved a clear thesis, followed by a logical progression of points that supported the main idea, and concluded with a practical application. This approach was influenced by rhetorical traditions that emphasized clarity, order, and persuasion.
  • 1 Timothy 4:13: “Until I come, devote yourself to the public reading of Scripture, to preaching and to teaching.” Traditional homiletics often emphasized the teaching role of the preacher, focusing on clear, didactic communication of biblical truths.

Influences on New Homiletics

The development of New Homiletics was influenced by several factors, including changes in communication theory, cultural shifts, and new approaches to theology and biblical interpretation.

• Narrative Theology: One of the key influences on New Homiletics is narrative theology, which emphasizes the Bible as a grand narrative of God’s interaction with humanity rather than just a repository of doctrinal propositions. This approach encourages preachers to engage with the storytelling aspects of Scripture.
  • Luke 24:27: “And beginning with Moses and all the Prophets, he explained to them what was said in all the Scriptures concerning himself.” The idea of the Bible as a cohesive narrative that points to Christ is central to the approach of narrative theology and New Homiletics.
• Communication Theory: The rise of communication theory in the 20th century, particularly the work of scholars like Paul Ricoeur and Marshall McLuhan, influenced New Homiletics by emphasizing the importance of how messages are communicated, not just the content of the message.
  • Acts 17:22-34: Paul’s sermon at the Areopagus demonstrates an early example of effective communication, where Paul engages his audience by connecting the gospel with their cultural context.
• Postmodernism: The postmodern cultural shift, which questions grand narratives and emphasizes the subjective experience of individuals, also played a role in shaping New Homiletics. This perspective encourages preachers to be more aware of the diverse ways in which people receive and interpret messages.

Key Figures in New Homiletics

Several theologians and homileticians have been instrumental in the development of New Homiletics, each contributing to the movement’s emphasis on the dynamics of preaching and the role of the listener.

• Fred B. Craddock (1928-2015): Often considered the father of New Homiletics, Craddock emphasized the inductive method of preaching, where the sermon builds toward a conclusion rather than starting with a thesis. This approach seeks to engage the listener’s imagination and invite them into the process of discovery.
  • Inductive Preaching: Craddock’s method encourages preachers to present the biblical text in a way that mirrors the experience of the original hearers, leading the congregation on a journey of understanding rather than delivering a predefined conclusion.
• David Buttrick (1927-2017): Buttrick emphasized the importance of the “moves” within a sermon, focusing on how ideas are developed and connected throughout the sermon. He encouraged preachers to think about the flow of the sermon as a series of connected moments that lead the listener toward a deeper understanding.
  • Homiletic Moves: Buttrick’s concept of moves challenges preachers to think beyond rigid structures and to consider the sermon as a dynamic process that unfolds over time, engaging the listener at multiple points.
• Eugene Lowry (1930-2016): Lowry introduced the idea of the “homiletical plot,” where the sermon follows a narrative structure with tension, climax, and resolution. This approach seeks to capture the listener’s attention and lead them through a transformative experience.
  • The Homiletical Plot: Lowry’s method is akin to storytelling, where the preacher presents the sermon in a way that mirrors the dramatic structure of a narrative, keeping the congregation engaged and leading them toward a meaningful conclusion.

Theological and Practical Emphases of New Homiletics

Focus on the Listener’s Experience

New Homiletics emphasizes the importance of understanding how sermons are received by the congregation, advocating for an approach that is more attuned to the listener’s experience and engagement.

• Acts 2:37: “When the people heard this, they were cut to the heart and said to Peter and the other apostles, ‘Brothers, what shall we do?'” This response to Peter’s sermon at Pentecost illustrates the impact that a sermon can have when it connects deeply with the audience.
• James 1:22: “Do not merely listen to the word, and so deceive yourselves. Do what it says.” New Homiletics seeks to move beyond passive listening, aiming to create sermons that inspire active response and transformation in the lives of the hearers.

Emphasis on Narrative and Story

New Homiletics often utilizes the narrative elements of Scripture, recognizing the power of stories to communicate complex truths and engage the emotions and imaginations of listeners.

• Matthew 13:34-35: “Jesus spoke all these things to the crowd in parables; he did not say anything to them without using a parable. So was fulfilled what was spoken through the prophet: ‘I will open my mouth in parables, I will utter things hidden since the creation of the world.'” Jesus’ use of parables reflects the power of narrative in teaching and revealing divine truths, a method embraced by New Homiletics.

Inductive and Experiential Preaching

New Homiletics favors an inductive approach, where the sermon builds toward its conclusion, allowing the congregation to participate in the process of discovery. This contrasts with deductive preaching, where the main point is presented at the beginning.

• John 4:7-26: Jesus’ conversation with the Samaritan woman is an example of inductive communication, where the truth of Jesus’ identity is gradually revealed through dialogue and interaction, leading the woman to a deeper understanding.
• Proverbs 25:2: “It is the glory of God to conceal a matter; to search out a matter is the glory of kings.” This verse can be seen as supportive of an inductive approach to preaching, where discovering truth is a participatory process.

The Role of Imagination and Creativity

New Homiletics encourages preachers to engage the imagination of their listeners, using creative language, metaphors, and stories to make the message more vivid and relatable.

• Isaiah 55:10-11: “As the rain and the snow come down from heaven, and do not return to it without watering the earth and making it bud and flourish, so that it yields seed for the sower and bread for the eater, so is my word that goes out from my mouth: It will not return to me empty, but will accomplish what I desire and achieve the purpose for which I sent it.” This passage highlights the dynamic and fruitful nature of God’s word, which can be creatively communicated in various forms to achieve its intended impact.
• Ephesians 3:20: “Now to him who is able to do immeasurably more than all we ask or imagine, according to his power that is at work within us.” Imagination in preaching reflects the belief that God can work in ways beyond our understanding, inviting listeners into the vast possibilities of God’s grace and power.

Protestant Engagement with New Homiletics

Reformed Tradition

The Reformed tradition, with its emphasis on the authority of Scripture, has engaged with New Homiletics by integrating its insights into narrative and listener engagement while maintaining a strong commitment to doctrinal integrity.

• Sola Scriptura: The Reformed emphasis on Scripture alone as the ultimate authority in preaching encourages the use of New Homiletics to communicate biblical truths effectively, without compromising the centrality of the Word.
  • 2 Timothy 4:2: “Preach the word; be prepared in season and out of season; correct, rebuke and encourage—with great patience and careful instruction.” This verse reflects the Reformed commitment to preaching that is both faithful to Scripture and relevant to the listener’s context.

Evangelical Perspective

Evangelicals, who often prioritize personal conversion and practical application in preaching, have found New Homiletics helpful in crafting sermons that connect deeply with listeners and lead them to a transformative encounter with the gospel.

• Evangelistic Preaching: New Homiletics provides tools for evangelistic preaching that seeks to engage the heart as well as the mind, helping listeners to see themselves in the biblical narrative and respond to the call of Christ.
  • Romans 10:14: “How, then, can they call on the one they have not believed in? And how can they believe in the one of whom they have not heard? And how can they hear without someone preaching to them?” Evangelicals use New Homiletics to ensure that their preaching is both compelling and accessible, helping listeners to hear and respond to the gospel.

Practical Implications of New Homiletics in Christian Life

Engaging Congregations in Worship

New Homiletics encourages preachers to create sermons that engage the whole person—mind, heart, and imagination—leading to a more dynamic and participatory experience in worship.

• Psalm 95:1-2: “Come, let us sing for joy to the Lord; let us shout aloud to the Rock of our salvation. Let us come before him with thanksgiving and extol him with music and song.” Preaching that engages the congregation in this way can enhance the overall worship experience, making it more vibrant and meaningful.

Encouraging Spiritual Growth

By focusing on the listener’s experience and the narrative aspects of Scripture, New Homiletics helps foster spiritual growth by making the biblical message more relatable and applicable to everyday life.

• Colossians 1:28: “He is the one we proclaim, admonishing and teaching everyone with all wisdom, so that we may present everyone fully mature in Christ.” Preaching that connects with listeners on multiple levels can help them grow in their faith and understanding.

Fostering Community and Dialogue

New Homiletics also encourages dialogue within the church community, as sermons that invite reflection and response can lead to deeper conversations and relationships within the congregation.

• Acts 17:11: “Now the Berean Jews were of more noble character than those in Thessalonica, for they received the message with great eagerness and examined the Scriptures every day to see if what Paul said was true.” Encouraging listeners to engage with the sermon content in their own study and discussion reflects the communal aspect of learning and growing together in faith.

Conclusion

From a Christian worldview, New Homiletics represents a significant shift in the art and practice of preaching, emphasizing the importance of the listener’s experience, the narrative quality of Scripture, and the need for sermons that engage the whole person. It seeks to move beyond traditional, didactic approaches to preaching by focusing on the dynamics of communication, the power of story, and the creative engagement of the imagination.

Historically, New Homiletics developed in response to changes in culture, theology, and communication theory, with key figures like Fred Craddock, David Buttrick, and Eugene Lowry shaping its principles and methods. The movement has been influential in many Christian traditions, particularly those that prioritize the effective communication of biblical truth in a way that resonates with contemporary listeners.

Theologically, New Homiletics aligns with the biblical emphasis on the power of God’s word to transform lives, while also recognizing the importance of how that word is communicated and received. Practically, it encourages preachers to craft sermons that are dynamic, engaging, and relevant, helping congregations to encounter God’s truth in a way that leads to spiritual growth and transformation.