# Communication _Our personal and communal lives are shaped by consensus, contrast, and conflict. We can learn to navigate these dynamics better by developing our communication and conduct._ ## Listening It is common when discussing communication to place much emphasis on the orator or writer. However, usually there are far more people receiving messages than producing them! Developing listening skills across a community can have a disproportionately large improvement on the effectiveness of communication. ### Citations Citations are an important communication tool, empowering and encouraging hearers to explore a subject more deeply and building trust through external authorities. They are considered good practise because they: 1. **Provide resources** for an audience to learn more about a subject at their own pace by exploring the sources which informed the communication. 2. **Enable fact-checking** of your case by referring to more extensive treatments of a topic which are beyond the focus of an article. 3. **Give credit** to those who have done original research, catalogued existing knowledge, or synthesised disparate theories. 4. **Avoid plagiarism** by indicating what sources you have used and which work is your own. Sources[3](https://www.bibleops.com/en/communication/#fn:sources) can be cited in a number of different ways: - In a [Bibliography](#bibliography) indicating the books or media that informed and influenced a publication. - In [Footnotes](#notes) or endnotes with additional information that is either tangential or might otherwise break the flow of an argument. - Via [Hyperlinks](https://www.laychristian.com/) in digital media to allow quick browsing between sources. - Visually formatted and semantically marked quotations with a standard layout. - Advanced auto-linking of Bible (or other) references ([Gen 1:1](https://ref.ly/Gen%201.1;nrsv?t=biblia)) for quick access. Appeals to external sources of evidence are made in several places through the Old Testament, typically as appeals to authority or for further reference.[4](https://www.bibleops.com/en/communication/#fn:citeot) > [!bible] > “[David] ordered that _The Song of the Bow_ be taught to the people of Judah; it is written in the Book of Jashar.” — 2 Sam 1:18 (NRSV) Both Jesus[^jesus] and Paul[^paul]) cite external sources, intending to persuade their audiences through mutually respected third parties. Today there are established formal standards for citations including [APA](https://apastyle.apa.org/style-grammar-guidelines/references/examples), [Chicago](https://www.chicagomanualofstyle.org/tools_citationguide.html), and [Harvard](https://www.open.ac.uk/library/referencing-and-plagiarism/quick-guide-to-harvard-referencing-cite-them-right). Many of these style differences are minor. |Style|In-text|Bibliography| |---|---|---| |APA|(Yee & Awdry, 1999)|Yee, J., & Awdry, W. (1999). Thomas the tank engine. New York: Random House.| |Chicago|(Yee and Awdry 1999)|Yee, Josie, and W Awdry. 1999. Thomas The Tank Engine. New York: Random House.| |Harvard|(Yee and Awdry, 1999)|Yee, J. and Awdry, W., 1999. Thomas the tank engine. New York: Random House.| |ISO690|(YeeAwdry 1999)|YEE, JOSIE and AWDRY, W, 1999, Thomas the tank engine. New York : Random House.| Whether we’re consuming or producing written material, citations equip an audience to explore,[^follow] verify, and engage with a subject more deeply. ## Speaking Speaking to an audience is the simplest and oldest attested forms of communication. Whether recorded through the formulaic _“The word of the Lord came to…“_, or a more structured reading of communal history (e.g. Deuteronomy), there is abundant evidence that the Bible has an extensive oral history. Revivals in the period of Josiah ([2 Ki 22:10](https://ref.ly/2%20Kings%2022.10;nrsv?t=biblia)) and Nehemiah are associated with public performance of community history. > [!bible] > “So they read from the book, from the law of God, with interpretation. They gave the sense, so that the people understood the reading.” — Neh 8:8 (NRSV) Whether or not these occasions involved translation between languages[8](https://www.bibleops.com/en/communication/#fn:neh), the intent was for the message to be understood by the hearers. It was made comprehensible through adding “the sense” of the text: an oral performance which was presumably infused with contextual cues and examples to which an audience could relate. The growth of the Christian movement is dependent on the art of communication, combining both recorded tradition and oral presentation to spread the story of Jesus. ### Homiletics Rhetoric ### Apologetics Apologetics are a category of communication concerned with addressing criticisms, objections, and perceived misunderstandings. In a Christian context they are associated with phrases like “Defense of faith”. - #### Against Heresies - Define the problem - Describe the misunderstanding - Present evidence ### Explanation Introducing new concepts can be intimidating to an audience when they are unfamiliar with the subject area and there is a large volume of information to be imparted. Explanation involves breaking down the problem space into a series of steps that can be more easily accessed.  The art of explanation: breaking topics down into accessible steps to support a learning pathway. To explain a subject well: 1. **Understand the audience**: their demographics, expectations, and reason for being in the audience. 2. **Understand the goal**: if they could leave a room remembering one statement, what would it be? 3. **Understand the building blocks**: break a topic down into smaller sets of related ideas. 4. **Understand the relationships**: identify how topics relate to one another, particularly those which depend on others. 5. **Understand the pathway**: find connected ideas and discard those that don’t contribute to the explanatory journey. These principles can be found throughout the Bible in a range of guises, though one of the clearest is perhaps Paul’s speech to the Athenians in the Areopagus[9](https://www.bibleops.com/en/communication/#fn:areo). > [!bible] > “Athenians, I see how extremely religious you are in every way. For as I went through the city and looked carefully at the objects of your worship, I found among them an altar with the inscription, ‘To an unknown god.’ What therefore you worship as unknown, this I proclaim to you.” — Acts 17:22–23 (NRSV) Having identified an audience and goal, the subsequent speech references familiar Greek poets and thinkers to build a case for the single powerful creator God who was made known in Jesus. There are no excerpts from Hebrew scriptures, which the audience would neither know nor respect. Those who the explanation reached became members of the early Athenian church community. ### Modernising narrative Neighbours/Samaritans ### Creative lessons More abstract ideas can be represented to an audience through innovative use of symbols. These can serve as memory aids for Bible stories and theology. In 1747, a German Bishhop named Johannes de Watteville[10](https://www.bibleops.com/en/communication/#fn:moravian) began the Christingle tradition as a creative lesson explaining the importance of Jesus to the children in his church. He did this using a candle as a visual aid, representing Jesus as the light of the world, tied with a red ribbon representing his shed blood. The symbology of the Christingle developed from these simple origins and spread around the world (particularly to Canada and the Americas). In more modern times it has been popularised in the UK as part of an annual charity campaign for The Children’s Society.[11](https://www.bibleops.com/en/communication/#fn:childsoc) > [!image] > ![[comms-christingle.svg]] > A typical modern Christingle. Today, the Christingle is a generally more elaborate (and, honestly, somewhat outlandish) creation comprising: - A **candle** representing Jesus as the light of the world. - A **red ribbon** representing Jesus’ love, and shed blood. - An **orange** representing the world (sometimes a clover-scented pomander) - Arranged **dried fruits** representing the four seasons, points of the compass, and fruits of creation. What begain as a simple craft activity for children has become an annual tradition in many churches, proving an engaging way to teach about who Jesus was, his worldwide role, and encouraging a personal response to his life. ## Media   ### Written The written text of the Bible has been key to its transmission to the present day. Alongside these canonical works lies a vast body of literature written by disciples, opponents, thinkers, and historians which interact with the Christian tradition to explore and communicate ideas. > [!image] > ![[comms-book-of-kells.jpg]] > An old page of paper with a dominant, ornate, full-width red, blue, and gold leaf illuminated latin word, alongside other page text. The Book of Kells: a copy of the Gospels incorporating illuminated script, originating circa 800CE. The Gospels [12](https://www.bibleops.com/en/communication/#fn:kells) and - #### Books The advent of the printing press not only made the Bible available to a wide audience in their own language, but facilitated the spread of new ideas about God and the church. - #### Magazines - #### Web ### Electronic The advent of radio communication enabled traditional Sunday sermons and Bible lectures to be broadcast to a wide audience. Embracing this new medium opened new opportunities for existing Christian groups to spread the Gospel message. > [!quote] > “THE GOSPEL BY WIRELESS.—“The Westinghouse Company,” says the New York Tribune, “is to send out the Bible by radio from its broadcasting station in Newark” … Frank H. Mann, Secretary of the [American Bible Society], is quoted as saying that this is only one of many instances of renewed interest in the Bible.” — The Christadelphian, News (1922) Over the 20th century, recording technology evolved for the mass market which allowed widespread dissemination of the Christian message. Digitisation and internet infrastructure have further enabled on-demand streaming of audio, with a plethora of Christian podcasts available today. - [](https://peteenns.com/podcast/ "The Bible for Normal People") - [](https://bibleproject.com/podcasts/the-bible-project-podcast/ "The Bible Project") - [](https://almostheretical.com/ "Almost Heretical") Of course, there is no clear precedent or guidance in either the Bible or Church history regarding digital media and modern telecommunications. Like many modern concerns, we must aim to “bridge the historical distance” with faithful application of Christ-like principles as best we understand them. ### Art Early Christian art co-opted pagan Roman cultural symbols to allow subversive communication of Bible stories and allusions to Jesus. One of these was the fish symbol, ichthys. > [!image] > ![[comms-ichthys.svg]] > ICHTHYS fish, a common pagan symbol, provided an ideal means for covert communication between persecuted Christians alongside the associated 8-spoked wheel Under Roman persecution the fish symbol served as an ideal means of communication to identify Christians, as its extensive pre-Christian and pagan history meant it roused little suspicion. It was already popular by the late 2nd century CE, providing a multi-faceted symbol associated with Jesus.[13](https://www.bibleops.com/en/communication/#fn:ichthys) A further notable example of art for communication is the _Poor man’s Bible_. This term describes ecclesial architecture used to depict Christian themes and lessons for a largely illiterate population. Stained glass windows often illustrate stories from the Bible, usually under a united theme. > [!image] > ![[comms-stained-glass.jpg]] > Stained glass images in Lincoln cathedral, depicting Joshua conquering Jericho and Ai. Local historical events may also be memorialised on stained glass windows, binding stories from the surrounding community with the Christian hope. At Lincoln cathedral, a chapter house window is left clear as a reminder that the story of the town and Jesus is still being written. ## Summary 1. Sharing Bible stories, community history, and the Christian faith is dependent on effective communication between both speaker and hearer. 2. Practically every conceivable communication form has been used to share the Christian faith (both publicly and covertly). 3. Modern communication techniques, educational theory, and multimedia mean we have more tools at our disposal than ever before to communicating the gospel message. Once equipped to discuss Christian faith with others we may find that certain patterns and themes develop. A regular cadence of personal reflection, group meetings, and natural themes emerge to support our interactions. This is the subject of the next section: [[Habit]]. ## Appendix ### Bibliography **On general communication...** - Resenberg, M. (2015). _Nonviolent Communication - A Language of Life: Life-Changing Tools for Healthy Relationships_. Puddle Dancer Press. (Amazon [UK](https://www.amazon.co.uk/Nonviolent-Communication-Language-Life-Guides/dp/189200528X/) | [US](https://www.amazon.com/Nonviolent-Communication-Language-Life-Guides/dp/189200528X/), [NVC Web](https://www.nonviolentcommunication.com/)). - LeFever, L. (2012). _The Art of Explanation: Making your ideas, products, and services easier to understand_. Wiley. (Amazon [UK](https://www.amazon.co.uk/dp/1118374584) | [US](https://www.amazon.com/dp/1118374584), [Lee LeFever Web](https://leelefever.com/art-explanation/)). - Davies, G. (2010). _The Presentation Coach - Bareknuckle Brilliance for Every Presenter_. Capstone. (Amazon [UK](https://www.amazon.co.uk/dp/085708044X) | [US](https://www.amazon.com/dp/085708044X), [Graham Davies Web](https://grahamdavies.co.uk/)). - Heath, C. & Heath, D. (2008). _Made to Stick: Why some ideas take hold and others come unstuck_. Arrow. (Amazon [UK](https://www.amazon.co.uk/dp/009950569X) | [US](https://www.amazon.com/dp/009950569X), [Heath Brothers Web](https://heathbrothers.com/books/made-to-stick/)). **On Christianity...** - Wright, J. (2018). _The Very Worst Missionary: A Memoir or Whatever_. Convergent Books. (Amazon [UK](https://www.amazon.co.uk/dp/0451496531) | [US](https://www.amazon.com/dp/0451496531), [Jamie Wright Web](https://theveryworstmissionary.com/)). - Lowry, E. (2000). _The Homiletical Plot, Expanded Edition: The Sermon as Narrative Art Form_. Westminster John Knox Press. (Amazon [UK](https://www.amazon.co.uk/dp/B00SLHGXEQ) | [US](https://www.amazon.com/dp/B00SLHGXEQ), [Barnes and Noble](https://www.barnesandnoble.com/w/the-homiletical-plot-eugene-l-lowry/1111363932)). - Burke, J. (2013). _Living On The Edge: Challenges To Faith (Volume 1)_. Lively Stones. (Amazon [UK](https://www.amazon.co.uk/Living-Edge-Challenges-Faith-1/dp/1304842533) | [US](https://www.amazon.com/Living-Edge-Challenges-Faith-1/dp/1304842533), [Academia.edu](https://www.academia.edu/41774119/Living_On_The_Edge_Challenges_To_Faith)). **In other media...** - Peel, T. (2021). _9 Ways to Deal with Complexity at Church_. From The Platform, WCFoundation. ([YouTube](https://www.youtube.com/watch?v=_hSrgv6w_hw&list=PLO18pafvcP831NZKOndA4_uX4B5xw0Ha5), [Soundcloud](https://soundcloud.com/fromtheplatform/ep14-nvc-the-levels-of-listening)). ### Notes 1. Active listening [↩](https://www.bibleops.com/en/communication/#fnref:2) 2. This list is based on: Byas, J. (Host). (September 2018). How to talk to people you disagree with. The Bible for Normal People [[Audio Podcast](https://peteenns.com/how-to-talk-to-people-you-disagree-with/), [Blog](https://peteenns.com/talking-to-people-you-disagree-with/)]. [↩](https://www.bibleops.com/en/communication/#fnref:1) 3. There are many guides available online with comprehensive guides to finding and validating sources, such as these from [Paper Pile](https://paperpile.com/g/find-credible-sources/), [↩](https://www.bibleops.com/en/communication/#fnref:sources) 4. For a few examples of the Bible referring readers to external authorities, see: [Deut 3:11](https://ref.ly/Deut%203.11;nrsv?t=biblia); [Josh 4:9](https://ref.ly/Josh%204.9;nrsv?t=biblia), [6:25](https://ref.ly/Josh%206.25;nrsv?t=biblia); [2 Kings 23:21](https://ref.ly/2%20Kings%2023.21;nrsv?t=biblia). Works are also attributed to recognisable individuals as a way to mark authority (e.g. Psalm titles), rather than to address concerns regarding plagiarism. [↩](https://www.bibleops.com/en/communication/#fnref:citeot) 5. Jesus often cites the Law, e.g. [John 10:34](https://ref.ly/John%2010.34;nrsv?t=biblia). [↩](https://www.bibleops.com/en/communication/#fnref:citejesus) 6. Paul quotes common proverbs and writers in [Acts 17:28](https://ref.ly/Acts%2017.28;nrsv?t=biblia); [1 Corinthians 15:33](https://ref.ly/1%20Cor%2015.33;nrsv?t=biblia); and [Titus 1:12](https://ref.ly/Titus%201.12;nrsv?t=biblia). These are references to commonly recognised authorities, without attribution. [↩](https://www.bibleops.com/en/communication/#fnref:citepaul) 7. Simply pasting a quote, reference, or citation into a search engine is likely to produce helpful results, though specialist search engines may yield richer seams of knowledge. To find out how to use these see this [research guide on Open University Library Services](https://www.open.ac.uk/library/finding-information-on-your-research-topic/how-do-i-do-a-citation-search). [↩](https://www.bibleops.com/en/communication/#fnref:follow) 8. The language of [Neh 8:8](https://ref.ly/Neh%208.8;nrsv?t=biblia) suggests a paraphrastic exposition and application of the law rather than either a “distinct recitation according to appointed rules”, or paraphrasing in the Chaldee language for those unfamiliar with ancient Hebrew. For more and onward references, see _Keil, C. F., & Delitzsch, F. (1996). Commentary on the Old Testament (Vol. 4, p. 145). Hendrickson._ [↩](https://www.bibleops.com/en/communication/#fnref:neh) 9. There is considerable debate as to whether the Areopagus Speech, as recorded, is genuinely Paul’s. Certainly it seems that the style in which it is recorded does not correspond to that of Pauline letters (genre differences aside), and appears more theologically accommodating than [Romans 1:20-24](https://ref.ly/Rom%201.20-24;nrsv?t=biblia). See _Bruce, F. F. (1988). The Book of the Acts (p. 334). Wm. B. Eerdmans Publishing Co._ for a comprehensive list of references regarding this debate. [↩](https://www.bibleops.com/en/communication/#fnref:areo) 10. Johannes was a Moravian bishop. The Moravian Church was founded in Bohemia (now the Czech Republic), as a German-speaking protestant community sheltering from persecution. [Link](http://moravian.org.uk/a-historic-church/our-history). [↩](https://www.bibleops.com/en/communication/#fnref:moravian) 11. For more information on the work of this charity, see [The Children’s Society](https://www.childrenssociety.org.uk/how-you-can-help/fundraise-and-events/christingle/what-is-christingle) website. [↩](https://www.bibleops.com/en/communication/#fnref:childsoc) 12. Produced around the year 800 CE and one of the finest examples of Insular art, alongside the _Lichfield Gospels_ (a.k.a. the _Book of St. Chad_) and the _Lindesfarne Gospels_. These appear to be the culmination of efforts by the [Iona community](https://www.historicenvironment.scot/visit-a-place/places/iona-abbey-and-nunnery/) founded by St Columba. ([Read online](https://digitalcollections.tcd.ie/concern/works/hm50tr726?locale=en)). [↩](https://www.bibleops.com/en/communication/#fnref:kells) 13. As well as the ICHTHYS acronym explained in the graphic, the association with Jesus and numerous fish stories ([Matt 13:47](https://ref.ly/Matt%2013.47;nrsv?t=biblia), [14:19](https://ref.ly/Matt%2014.19;nrsv?t=biblia), [15:34](https://ref.ly/Matt%2015.34;nrsv?t=biblia), [17:27](https://ref.ly/Matt%2017.27;nrsv?t=biblia); [John 21:11](https://ref.ly/John%2021.11;nrsv?t=biblia)) alongside his Galilee-region preaching makes the symbol apt. His resurrection connection to the “sign of the prophet Jonah” ([Luke 11:29](https://ref.ly/Luke%2011.29;nrsv?t=biblia)) marks another fish-related connection. The 8-spoked wheel is also shown, a compound overlay of the (Greek) letters of Ichthys. See also: _Rasimus, T. (2011). Revisiting the Ichthys: A Suggestion Concerning the Origins of Christological Fish Symbolism. In L. I. Lied, C. H. Bull, & J. D. Turner (Eds.), Mystery and secrecy in the Nag Hammadi collection and other ancient literature: ideas and practices: studies for Einar Thomassen at sixty (Nag Hammadi and Manichaean Studies; No. 76). Brill._ ([Link](https://brill.com/view/book/edcoll/9789004215122/B9789004215122_017.xml)). [↩](https://www.bibleops.com/en/communication/#fnref:ichthys)