Cleophus J. LaRue in I Believe I’ll Testify makes it clear that great preaching comes from somewhere, it also must go somewhere, so preachers need to use the most artful language to send the Word on its journey. There is always purpose in life in black preaching says LaRue. Some of the greatest preaching in America happens on Sundays. The articulation and cadence of the black preacher often arise and causes people to feel something deep down inside their souls. The heart of black preaching has been deeply entrenched in our society and is a staple in the life blood of the traditional black family and community. Many a congregation has been stirred to conviction, repentance, and action by the powerful voice of the African american preacher. In I Believe I’ll Testify, LaRue seeks to explain the designing characteristics that exist in black preaching and how it has become a tooled force in the twenty-first century African American community. Using stories and antidotes and his own experiences, LaRue describes what actually makes for good preaching and gives insightful advice in the art of preaching that many seminarians do not learn from seminary. This book is an informative and well written book and could benefit pastors, former pastors, and anyone interested in the art of good black preaching.
Becoming a true theologian and scholar deals with not limiting the extents of homiletics. The assumption is that the black preaching tradition is distinct and identifiable. What is interesting for any African American student of homiletics is that while many argue for a defined set of African American homiletic characteristics, there is little agreement on what these characteristics are? When people try to characterize what makes African Ame...
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...When a preacher speaks in a rhythmic flow, the sermon needs to be crafted in that manner (LaRue, 113). The preacher must always remember that if the audience does not understand the language of the message, they will not understand the message. Black preaching should always be - therapeutic release and a sense of empowerment for black Christians to help them contend with the issues of life.
I Believe I’ll Testify teaches that the black church and the preacher would have no authority. Black preaching is a combination of God, the preacher, the scripture, and most of all the black life experience. In the black churches of today, the preacher is very important. Sermons have to inspire, correct, heal, empower, and many others for the place preacher to be considered effective. This is a great book for all to learn what some of the criteria for being a black preacher are.
David Walker was “born a free black in late eighteenth century Wilmington,” however, not much more information is known about his early life. During his childhood years, Walker was likely exposed to the Methodist church. During the nineteenth century, the Methodist church appealed directly to blacks because they, in particular, “provided educational resources for blacks in the Wilmington region.” Because his education and religion is based in the Methodist theology, Methodism set the tone and helped to shape the messages Walker conveys through his Appeal to the black people of the United States of America. As evident in his book, Walker’s “later deep devotion to the African Methodist Episcopal faith could surely argue for an earlier exposure to a black-dominated church” because it was here he would have been exposed to blacks managing their own dealings, leading classes, and preaching. His respect and high opinion of the potential of the black community is made clear when Walker says, “Surely the Americans must think...
Montgomery, William. Under Their Own Vine and Fig Tree: The African-American Church in the South. Louisiana: Louisiana State University Press, 1993. Print.
James Loewen wrote the book ?Lies My Teacher Told ME? to help the students of the United States become aware of their true history. This book attempts to show how and why American history has been taught the way it has without regard for the truth. Mr. Loewen had compared twelve different history textbooks they are: The Great Republic, The American Way, Land of Promise, Rise of the American Nation, Challenge of Freedom, American Adventures, Discovering American History, The American Tradition, Life and Liberty, The United States ? A History of the Republic, Triumph of the American Nation and The American Pageant. Loewen has argued his cases for Heroification, Euorcentrism and the first settlers, and Racism in our history. He has done this knowing fully that most people do not want to know the harsh realities of our nations past. The United States has tried to maintain a positive image throughout history. Unfortunately, it has many skeletons in its closet that need to come out to heal this great nation on many levels. If the public at large new the real role of racism in our nations infancy and how men tried to pursue their way of thinking as opposed to what is good for the country they would be ashamed at what the United States has stood for in the past.
"God of the Oppressed" is brilliantly organized into ten chapters. These chapters serve as the building blocks to the true understanding of Cone’s Black Theology. This progressive movement begins with an introduction of both him and his viewpoint. He explains that his childhood in Bearden, Arkansas and his membership to Macedonia African Methodist Episcopal Church (A.M.E) has taught him about the black Church experience and the sociopolitical significance of white people. “My point is that one’s social and historical context decides not only the questions we address to God but also the mode of form of the answers given to the questions.” (14) The idea of “speaking the truth” is added at this point because to go any further the reader must understand the reason and goal for Black Theology. Through the two sources in that shape theology, experience and scripture, white theology concludes that the black situation is not a main point of focus. Cone explains the cause for this ignorance, “Theology is not a universal language; it is interested language and thus is always a reflection of the goals and aspirations of a particular people in a definite social setting.” (36) This implies that one’s social context shapes their theology and white’s do not know the life and history of blacks. As the reader completes the detailed analysis of society’s role in shaping experiences, Cone adds to the second source, scripture.
Carter G. Woodson: Negro Orators ansd Their Orations (New York, NY, 1925) and The Mind of the Negro (Washington, DC., 1926).
Lee includes Scripture, Gospel, Hymns, Prayers and concludes the sermon in an “Amen” (37) by switching the posture to the audience. Perelman examined, “Every technique promoting the communion of the speaker with his audience will decrease the opposition between them” (79). Since Lee’s meaningful sermon consisted of the most essential techniques, her audience recognized her authority and capability to preach. She not only knew about the role of a minister, but also knew how to carry out her responsibilities as a minister, which enforced the appeal to ethos from the audience’s point of view. Lee compelled the audience to reconceive their discrimination of women
In an attempt to sway his opponents Martin Luther King, Letter from Birmingham Jail essay argues his point of view with passion and conviction as he respectfully appeals to the logical, emotional and spiritual psyche of his critics. King begins his letter by addressing his “opponents” as “My Dear Fellow Clergymen”. The formality of his greeting seeks to build trust and establish a common ground with his audience. He credits the clergymen with being “men of genuine good will,” whose arguments “are sincerely set forth.” He does not attack their character but instead emphasizes that they all share a common profession and a common goal of ending prejudice and racism.
By appealing to emotions, inspiring others to take action, addressing the needs and concerns of his audience, and including expressive and rhythmic language Edwards displays all of the elements of an oratory. Because of these techniques, Edwards’s emotional sermon Sinners in the Hands of an Angry God remains to be his most famous work. It sparked curiosity in religion and contributed a great deal to the Great Awakening movement. Although the oratory is not as popular as it once was, traces of it can still be heard in courtrooms and churches. The oratory will always play an important role in America’s history and future.
From these convictions, the idea of black liberation theology was created. Blacks relate Christianity to the struggles they have endured, therefore it has to be black. “In a society where men are defined on the basis of color of the victims, proclaiming that the condition of the poor is incongruous with him who has come to liberate us.”
The primary function of the Negro spirituals was to serve as communal song in a religious gathering, performed in a call and response pattern reminiscent of West African traditional religious practices. During these ceremonies, one person would begin to create a song by singing about his or her own sorrow or joy. That individual experience was brought to the community and through the call and response structure of the singing, that individual’s sorrow or joy became the sorrow or joy of the community. In this way, the spiritual became truly affirming, for it provided communal support for individual experiences. Slaves used the characters of the bible, particularly the Old Testament,...
The African Methodist Episcopal Church also known as the AME Church, represents a long history of people going from struggles to success, from embarrassment to pride, from slaves to free. It is my intention to prove that the name African Methodist Episcopal represents equality and freedom to worship God, no matter what color skin a person was blessed to be born with. The thesis is this: While both Whites and Africans believed in the worship of God, whites believed in the oppression of the Africans’ freedom to serve God in their own way, blacks defended their own right to worship by the development of their own church. According to Andrew White, a well- known author for the AME denomination, “The word African means that our church was organized by people of African descent Heritage, The word “Methodist” means that our church is a member of the family of Methodist Churches, The word “Episcopal refers to the form of government under which our church operates.”
Nashville, TN: Abingdon Press. Print. The. 2003 Roberts, Deotis J. Black Theology in Dialogue. Philadelphia, PA: Westminster Press. Print.
Contemporary, as well as older, Gospel music originated from the “Spirituals.” The spirituals, also known as the “Negro Spirituals or African-American folk songs,” were religious songs sung by the African Americans slaves in Southern America. The spirituals spawned from teachings of Christianity from slave owners, the church and even hymns. The songs were usually about love, hope, peace, oppression, freedom and even used as a secret code. The African American slaves would sing while working so much so that slave o...
Overall, this book helped me become more aware of my weaknesses with my preaching style and also gave me tools to strengthen them. The examples are very basic and practical and helped highlight key skills and situations that a preacher can experience when doing a sermon. This book added more knowledge to me and gave me new insights that I can use as a tool when I go back with my ministry as a youth worker.
Kroeber, A. and C. Klockhohn, Culture: A Critical Review of Concept and Definition. New York: Vintage Books, 1989. Kunhiyop, Samuel. A.W. & Waje. African Christian Ethics.