The thesis of this dissertation is that preaching is a formative Christian practice best learned through a learning-centered pedagogy that intentionally shapes preachers in the contextual virtues inherent to the practice of preaching, not only in skillful technology for producing sermons. Preaching is one practice among many Christian practices that constitute an interconnected whole, a way of life, and a way of knowing. Chapter one outlines this thesis, the problems it addresses, and the methodology of its argument.

Chapter two examines Augustine's On Christian Doctrine through the lens of formative practices. This analysis provides a provisional aim, set of functions, and list of requisite virtues for the traditioned practice of preaching. Preaching's aim is to be a doxological activity forming a community that lives doxologically. Preaching does so through three functions: didactic, therapeutic, and soteriological. The virtues Augustine sees as requisite to preaching can be described as centered humility, compassionate empathy, and participatory wisdom. These virtues, though maintaining a discernible core, are inherently attentive to context and are expressed differently across contexts. This claim is tested in chapter three through the reading of a diverse set of recent homiletical theories.

Chapter four grounds preaching within a Wesleyan theology of formative Christian practices. This theology emphasizes the call of Christ as including both the promise of Christ's presence, and a command to join Christ. This call forms a unified vision of the beautiful Christian life that includes practices of devotion and practices of compassion guided by Christian virtue.

Chapter five uses John Dewey's progressive pedagogy to construct a formational homiletical pedagogy. Two primary images are offered to guide the teacher of preaching: environmental architect, and lead pilgrim. First, the teacher of preaching focuses on creating a maximally formative environment by capitalizing on student experience, interest, and current practices to provide the necessary conditions for virtue formation. Second, the teacher of preaching guides shared meaningful activities that accomplish unfolding vision of God's good in the world through the practice of preaching.