Introduction
When God created the universe, he did so by speaking it into existence— ‘Let there be light’. Then, after creating humanity in his image, his first communication with them was oral. He spoke to them face-to-face and walked and talked with them in the Garden. Oral communication, therefore, reflects the image of God in humanity and is foundational to our relational and spiritual lives.
For most of human history, people have communicated and learned through oral means, rather than reading. Sure, there were alphabets and written words in ancient times, but few people had sufficient education or access to reading materials. In recent centuries, however, communication became more text-based due to the invention of the printing press and the proliferation of books. The more books there were, the more people learned to read them. Education and training methods thus developed around the need for students to be literate. This left a large majority of the world—estimated to be over two-thirds of the global population today, who prefer oral communication—outside of the influences and status that literate people enjoy. This disconnect has led to missed opportunities in global evangelization and discipleship. This gap must be bridged for gospel proclamation to accelerate.
Defining Orality
Orality is a multifaceted mode of communication that emphasizes spoken, relational, and embodied expression over written language. It encompasses more than just speech; it includes storytelling, symbols, rituals, and actions that convey meaning.
Orality is generally the communication and relationship style for people who prefer not to engage with written texts, or for whatever reason—whether tradition, culture, access, experience, economics, or education—do not read. These people, though just as intelligent as those who are literate, absorb information through means other than text. In many cases, oral learners interact more efficiently and effectively with their environment than those who can read.
Orality then is not only a method of communication but also a way of learning, perceiving, and interacting with the world.
For example, someone who has grown up living in the wilderness is much more knowledgeable about what to eat and how to survive there than someone from the city who is literate and would probably read a survival book to learn these skills. It is better to have someone in the know show you how to survive in the jungle than to trust your health and safety to words in a book that may or may not be accurate for a particular location!
Orality then is not only a method of communication but also a way of learning, perceiving, and interacting with the world. It is a totally different level and quality of human intelligence than what literacy provides. This makes a difference in terms of the gospel. Since orality was the original mode of communication from God and is deeply rooted in human experience, oral learners are often more attuned to the nuances of human relationships than literate learners are. Thus, when orality methods are used, whole new doors of opportunity open for those who are often not the focus of literate evangelists to hear and respond to the gospel.
Ultimately, orality is a holistic framework that integrates various communication styles. Orality values trust, immediacy, and relational depth, which results in deeper and more meaningful connections for the sake of the gospel.
Orality in the Bible
As noted earlier, God’s relationship with humanity started on an oral basis. As you look through much of the Old Testament, you see orality in action. God spoke to Adam, Noah, Abraham, Moses, David, and the prophets. He gave them instructions, guidance, the Law, and revealed himself, his character, and his plan for salvation.
To preserve his words and the history of the people of Israel for future generations, God gave the gift of text. God superintended what Moses wrote down in the first five books of the Old Testament so it would be inspired and very good. God himself was the invisible author. The same thing happened with all the other writers of the Old Testament. Their words were inspired by God for future generations to use, even though most people at the time couldn’t read them. They heard them instead as someone read God’s word aloud in the temple courts. The stories were then repeated in homes and conversations around the community. They became part of the identity of the people of Israel. The point was not to have a relationship with the text; the text enabled people to have a relationship with God.
For all the benefits of having the written Scriptures to know and follow God, God eventually decided to embody those words; he sent his Son, Jesus, as the Word of God. Yes, text is important, but the text and all it conveys about who God is, what he does, how he loves, and what he expects of those who call upon his name is best understood when it is seen, touched, and personally experienced.
Jesus came and told stories, used parables, and was God made flesh. All that God wanted people to understand about himself was seen in Jesus. The stories Jesus told, the sermons he gave, and the things he taught were passed from place to place and town to town by the crowds who gathered around him, which drew even more crowds. Those stories and what Jesus did as the Son of God were eventually written down and became the gospels in the New Testament. However, the power to impact lives and form communities of believers while Jesus was alive—and in the early years after his resurrection and ascension—came from the repeated stories and vivid memories of people who experienced God in the flesh. We would not have the gospels if it were not for the oral traditions of the people to whom Jesus came.
We would not have the gospels if it were not for the oral traditions of the people to whom Jesus came.
Similar dynamics happened in the production of the rest of the New Testament. Paul and the other apostles wrote letters to encourage and equip the churches. Copies were made and sent to other churches. The letters were then ‘performed’ out loud to the congregations. Those who heard the letters committed the words to memory, a practice people were accustomed to doing back then. They would then discuss the letters in their homes, share them with others, and remind each other to put them into practice. The functional orality of the body of Christ enabled the word to spread around the world, strengthened the church, and equipped them for ministry.
Global Classroom
Orality Episode
This episode of the Lausanne Global Classroom examines the gospel issue of orality.
Discipling Oral Learners
Orality has great significance for the spread of Christianity and the strengthening of the church around the world. Having textual Scriptures is important, but to say that to learn, study, apply, and teach the word of God we need to require literacy places undue limits on oral cultures, thus impeding the expansion of the kingdom and affecting what it means to be a disciple of Jesus.
For example, there is a sense in which to be Protestant and evangelical means to be highly literate. In many ways, the model of a holy person in evangelical thought is that of a very literate individual who is often alone, perhaps reading a devotional and engaging in a quiet time. This presents a Christian as being someone who is individualistic, private, and literate.
That is not the complete picture Scripture gives when it talks about being a disciple of Jesus. We must get away from the picture of a disciple being someone who is off on their own with their books and alone with the Lord. Certainly, it is one way to have a relationship with the Lord, but not the only way. Truly global discipleship means the cultures of all people are embraced and considered in our discipleship models.
Churches, therefore, must become more aware of alternative ways to disciple oral learners in the congregation and community.
Truly global discipleship means the cultures of all people are embraced and considered in our discipleship models.
Technology
Many in the younger generation learn and communicate through technology. They don’t learn as much by reading, but rather by listening to and viewing content on cell phones and computers. Therefore, the church may want to consider using oral and visual methodologies to reach and disciple them, such as drama, online group chats, music, virtual reality, Zoom, and other non-text interactive means technology provides.
Orality in Liturgy
Churches should recognize that there are elements of orality in liturgy that can be capitalized upon. Whether a church is highly liturgical or more contemporary, the order of all services has many oral elements. Orality lends itself to contemporary praise and worship that is easily internalized and expressed. Also, the public reading of Scripture, when done well as part of a service, is a powerful oral method. The word more readily enters the consciousness and hearts of listeners through hearing a well-read, clearly enunciated, and thoughtfully expressed passage. The result is more attentive listening, which then enhances spiritual growth and application to life.
Preaching
The third aspect of orality, among others, for the church to employ is the sermon, which may seem obvious. Preaching employs various facets of orality, ranging from storytelling and didactic engagement to logic, as well as aspects of art such as poetry and song. The tendency in the West, however, is to use a slide deck (such as PowerPoint or Keynote), which relies on people being able to read. Slide decks are great for training and teaching through reading, but do not give a way for those who learn better through listening. That doesn’t mean they shouldn’t be used. It simply means that utilizing art forms such as pictures, audio, and storytelling with presentations will help oral learners grasp just as much as literate learners. If the church lets go of some literary crutches like its slide decks, it could rediscover just how oral we all are.
As the church aligns its teaching and discipleship styles with oral learning preferences, oral-preferred individuals will be empowered to internalize and share the gospel with others in a way that suits them best. Orality methods ultimately employ a more holistic approach to communication and discipleship—one that values the richness of oral tradition alongside written Scripture. In doing so, more of the world will be evangelized and discipled because proclamation and training will not be limited to the mainly literate.
How to Engage in Orality for Gospel Purposes
- Learn to tell stories.
There is nothing more captivating than listening to a well-told story. It really is an art form. Stories open avenues of communication and meaning that are often missed in text. When stories are used to teach Scripture, it becomes even more powerful. That’s why Jesus told parables. He made incredible connections to spiritual realities and taught great lessons through the stories he told. There are many online resources that teach how to craft a wonderful story. - Internalize Scripture.
The strongest preachers and teachers are the ones who have first internalized Scripture. They have lived it, memorized it, dreamed it, and it comes out in overflow. Preaching an internalized passage of Scripture becomes a dynamic oral experience between the preacher, the Holy Spirit, and the congregation. When the audience or congregation hears a word expressed orally that flows from within the heart of a preacher, such as is referred to in John 7:38, their spirits resonate much more deeply with the message. It is very much like the story of Elizabeth and Mary, and how the infants in their wombs, Jesus and John the Baptist, responded when they were in proximity to one another. There is something about the word of God that becomes unhindered when the message flows from within the heart of the speaker, preacher, or teacher who has fully internalized it and then expresses it orally, whether through a sermon or just as one friend talking to another. - Equate oral learners with literate learners.
Remembering that 80 percent of the world prefers to learn through oral-visual means should change the way we approach ministry. We should not allow stigmas to color our perception of oral learners. Sermons, lessons, worship services, discipling, and evangelism should all adapt to include oral methodologies, not just literate ones. It is not as hard as you might think. The Lausanne Orality Network is a great place to connect with thinkers, leaders, and practitioners on the latest orality methods and best practices. Accelerating global evangelization depends on including everyone, no matter their preferred learning style.
Conclusion
The Lausanne Movement offers numerous resources for learning about Orality, with the latest being the Lausanne Global Classroom on Orality. In this video episode, global leaders, thinkers, and practitioners of the global orality movement share their insights, ideas, and best practices for more effective and fruitful business as mission. Watching the video will help you catch a vision for orality, gain a deeper understanding of it, and learn about the key ideas, biblical perspectives, missiology, and best practices related to orality. The episode also includes a downloadable User Guide containing discussion questions, academic syllabi, and a bibliography on collaboration.
Orality is a gospel issue for the global church. Ministry to and through oral learners around the world is needed to see accelerated gospel impact for the glory of God.