The aural/oral era was succeeded by an era dominated by writing and print. Instead of the ear being primary, with learning by immersion in community with participation, the eye was dominant. "Let anyone with eyes to see, see" became the litany for individual readers who no longer had need of immersion in community nor for techniques of recall — you could simply look it up on a page and put the page down at your convenience. Thinking could now be recorded in linear and logical format with a greatly extended vocabulary. Babin makes the judgment that this led increasingly to a "more cerebral form of faith. . .but one day we woke up to the fact that, for the majority of people the living reality of faith had fled." (99)

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Holistic listening now

My enthusiasm for orality studies concerns the present third era with the advent of electronic communication. Modulation, vibrations, participation in community have returned with two electronic media — the audio-visual which relates primarily to pleasure and entertainment and data-processing which involves information and calculation.

Babin believes that these two media together open up a "new era in religious communication."

I do not think it is possible to separate an audiovisual form of catechesis, one that appeals to the heart and to human feelings, from a purely notional form, one aimed more precisely at the intellect and reason. This new, combined type of religious education will hereafter be called stereo catechesis (his italics) . . . The greatest danger threatening faith today, I am convinced, is not the absence of information and firm instruction, but the lack of interest in Jesus Christ and the failure of our hearts to be converted (1991, 31-32).

Two kinds of language therefore coexist. 'Conceptual' language appeals to intellect and reason and is grounded in writing, print and data processing. "Symbolic" language is his term for audiovisual language that "adds modulation to abstract words." (146) Babin claims that Jesus' language was primarily symbolic which "leads to spirit, heart and moves the body. Full of resonances, rhythms, stories, images which lead to a different kind of mental and emotional behavior." (149). It is transformational more than informational. However, these two languages operate together in stereo form, combining like "two waves, each one carrying with it its own sand." (152)

The electronic revolution has opened up new possibilities for stereo listening, head and heart. "Let anyone who has ears to hear and eyes to see, listen and see."

Many authors on preaching are wrestling with the implications of stereo communication for preaching. There is increasing awareness that conceptual language alone, characteristic of the print age, is not communicating as effectively in the electronic age. Contemporary congregations have people who hear, see and touch the preaching differently. Frick (1999) generalizes about three groups found in congregations: those who respond visually and often sit at the back of the congregation in order to see the big picture. Others respond audibly, sitting in the middle so as not to miss anything. Yet others respond kinesthetically preferring to be drawn into experience by participating physically. Sitting at the front they engage with bodies as well as minds. To respond to the needs of all these different kinds of listening Frick calls for a "total learning experience" with a variety of creative approaches. He joins a long line of those who have studied orality change and suggest new options for preaching. Some have focused on using words in multi-sensory ways (Mitchell 1999), on emphasizing orality by preaching without a manuscript (Elsworth 2000) and on using technology (Slaughter 1998, Wilson 1999). Others have emphasized "participation and immersion" by developing collaborative preaching with listeners involved at each stage of the preaching process (Schlafer 1992, McClure 1995).