Chapter 1
What Makes Black Preaching Black?
The essential task of this book is to find a working definition of black preaching. What makes preaching black? What distinguishes it from other forms of preaching? These are only a few questions I will be addressing. First and foremost, black preaching takes place in the context of the African American struggle to exist in this country. It is exclusively focused on the needs, experiences, and histories of its people. Preaching that does not privilege the shared experiences of African Americans is not black preaching. Although there are many sisters and brothers who preach in a variety of contexts, and do so very successfully, but are not necessarily engaging in the practice called black preaching. Beale, in his book Toward A Black Homiletic, explained:
An African American homiletic theory is unique in that it seeks to provide perspectives about a specific group of people. But perspectives do not always agree or stay the same. The communityâs needs change over time. Changing migration patterns within a city can impact the demographics of any church. For example, the emergence of the black middle class is a phenomenon that has impacted the attendance at traditional neighborhood churches. As many of the regular attendees moved out of the neighborhood of their church, some chose to commute one or more days a week back to their original congregations in the inner city. âBlack flightâ drains resources from the community in similar ways as âwhite flight.â As a result, the generational and social divide in many congregations appear as if there is a church within a church. Conflicts over music or worship styles are typical. African American homiletics must acknowledge these trends in the life of the church and adapt it modes of interpretation. However, for our purposes a closer look within the dynamics of black preaching provides an initial definition.
The Pulpit and the Pew
Black preaching can be first of all defined by the conversation between the pulpit and the pew. It is not an activity performed by one person in service to a larger group. Instead, it is a corporate event in which the people bring to the worship service their needs and their voices. The preacher in turn listens attentively while attempting to engage in a conversation. The effectiveness of the message is dependent upon the positive celebrative response of the people. The âcall and responseâ dynamic gives black preaching its conversational flow. This back and forth between the pulpit and the pew is not simply stylistic in nature. Meanings are shaped and shared in the participatory way in which the preacher converses with the people.
Eurocentric models of homiletic studies assume that preaching is the act performed by a single individual toward a group of other interested parties. Eunjoo Mary Kim in her response to Lowryâs concept of the âepisodal sermonâ emphatically claimed, âPreaching should no longer be understood as the journey of a lone star.â Many black preachers understand themselves to be members of a community, both past, present, and future, participating in an intergenerational tradition of transmission. The difference between these two perspectives, the individual and the communal, have serious practical implications, especially when it comes to how certain practices of black preachers are viewed by outsiders. One such example is related to the viewpoint that a sermon, whether written or oral, is the sole propriety of a single individual. Therefore, to use the material or ideas of another person without giving them due credit is considered a violation of âintellectual property rightsâ and carries serious consequences. However, when preaching is understood as the activity of a community of preachers there is little recognition of an individualâs proprietary rights. As one black preacher once said to me, âEven Jesus said, the words I speak are not my own.â It is not uncommon for black preachers to attend large ministry conferences where sermon manuscripts are exchanged and preached wholesale in pulpits the following Sunday morning. Black preachers enjoy listening to each otherâs sermons without fear of reprisal for replication. This practice has largely been condemned by most white preachers and scholars. I have never engaged in the practice of sharing uncredited sermon material, nor am I advocating for a pass on plagiarism; however I believe there needs to be more critical consideration about the cultural assumptions made by a communitarian understanding of preaching.
The Preaching Moment
Black preaching is not a thing to be described as much as it is an event to be experienced. As a black preacher, I often feel awkward preaching in settings outside the black church experience, especially when there is pressure to âperformâ for an audience whose interest is usually in seeing black preaching instead of hearing it. The preacher can have a âfish out of waterâ experience if the attendees do not share in the historical and cultural realities of being black in America. It is impossible for black preaching to occur under such voyeuristic conditions. Black preaching is best understood as a collective existential experience.
The communitarian nature of black preaching also makes it relational more than an act of oral transmission. There is a transfer of information that is usually familiar to both the pulpit and the pew. Any black preacher worth her or his salt appreciates the relational nature of preaching; a moment of sharing the embedded knowledge of the community. Therefore, black preaching assumes that the sermon is never presented as a finished product. For this reason, many preachers either donât use a manuscript or use only a sketched outline of their sermons. I prefer to use a manuscript when I preach simply because of the enjoyment gained from the creative writing process. However, I am fully aware that my sermon is never complete until the community participates in the preaching process. Affirmations such as âAmen,â âPreach on,â and âWellâ help to bring shape to the sermon. Much of black preaching involves bringing both new information and confirmation of old information. Recitation of old hymns, poems, or familiar clichĂ©s are affirmations of the peopleâs story. Orthodoxy, although an important value for me, does not serve the chief intent of the sermon. Making a connection with the communityâs narrative and offering possible redactions for consideration give preaching its relational character.
There are two common ways in which I connect with the people through the sermon content. First, when introducing a new idea in order to challenge my audience to think differently about the current situation, I add familiar phrases such as, âThe Lord will make a way out of no wayâ or âGod may not come when you want, but God is always on time.â Some of these sayings may not be up to date with the latest progressive scholarship, but they reflect the shared heritage and wisdom of the community, both old and new. Preachers who are fluid in the practical wisdom of the people are better able to gain trust and credibility. Challenging the congregation by reframing past beliefs and traditions enables one to imagine new possibilities for the future. Second, when preaching on a biblical text, I often choose a familiar pericope and leave more complex or less known texts for other times such as Bible study. This is an attempt not only to affirm what the community already believes but also to challenge them to look at what might seem familiar in new and different ways. In addition to the main text, I also quote familiar passages of Scripture verbatim without the need to interpret. Or I use verses from a popular hymn that speaks to the sentiments of the congregation. It is important for the black preacher to connect with the audience through these familiar and commonly shared expressions of understanding. For me, celebration occurs when the pulpit and pew mutually discover something new about what God is doing in our midst.
Celebration in Black Preaching
Another important aspect of black preaching is celebration. Henry Mitchell, the father...