"The newer approaches to preaching are exciting and imaginative, but they do not yet have a proven record of being able to encourage the biblical literacy and theological depth necessary to sustain Christian identity, community and mission" (Allen and Bartholomew 1999, 11). Even Jenson agrees that didactic preaching "will not die completely in a post-literate world" because of three reasons: much of scripture is didactic in nature requiring the best teaching techniques; certain audiences will always be at home in a literate environment, and all people do have times when they need "teachable moments" (57).

We must also resist simple solutions. There are some stimulating patterns and connections within Fig. 3 and in its relationship to Fig. 2. In particular the similarities between primary orality and secondary orality seem to hold promise, not least because of the oral context of early Christian preaching. Yet, the electronic revolution seems to be bringing entirely new possibilities. When Sample rejected the notion that this is a "reprise of orality" he warned against finding easy solutions. Wilson also criticizes the "AV mentality" which uses electronic media as an addon to illustrate old communication forms. There should be a new way of thinking, "thinking visually", which leads to "utilizing a combination of biblical exegesis and story telling ... it means the use of metaphors" (1999, 39-41).

3. A challenge to do expository preaching for Postmoderns.

One of the unhappy consequences of conflict between the "old homiletic" and the "new homiletic" is that its key words "exposition" and "story" have become adversaries. Fig. 2 reveals the significant role that story takes in both primary and secondary orality. Of all people, expositors committed to "expose" scripture should be aware of the power of narrative in scripture which amounts to two-thirds of its text. There needs to be a renewed confidence in the message and dynamics of Biblical preaching with a wider definition of expository preaching.

For example, Harold T. Bryson in Expository Preaching argues for an eclectic understanding of expository preaching drawn from the wide range of etymological, morphological and substantive definitions. He settles for "the art of preaching a series of sermons, either consecutive or selective, from a Bible book"(1995, 39). He claims that "the message of preaching is far more important than the method of preaching ... the issue in a sermon is not how God's truth is exposed but if God's truth is exposed. Biblical truth in a sermon can be exposed either explicitly with a deductive approach or implicitly with an inductive approach. The manner does not matter but the message does" (8, his italics). Expositors need to recognize that methods such as "running a Bible story" may indeed be expository preaching.

4. A mission urgency for young people.

We have already noted the concerns of Babin and Sample to communicate with young people. "It is no secret that those most influenced by electronic culture participate in church at far lower levels than those of previous generations" (Sample, 1998, 15). The future life of the church is at stake.