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Black Preaching answers one question. It always has, and it always will.
“Is there a word from the Lord?”
Black people ask this question, but it is not asked in isolation. For black people are not a closed system. By force and by choice, black people have always had doors and windows, gates and gateways, for access and egress. Black people and non-black people come in and of our contexts whether we want it this way or not. The question that Black Preaching must answer comes from personal examination, engagement with other black people, and encounters (sometimes hospitable but too often hostile) with the broader society. Consequently, the answer to the question asked by black people has meaning for all people.
The answer that Black Preaching is obligated to provide does not come from the preacher who is doing the preaching. The question is too deep for the preacher to answer from his or her own resources. This does not suggest that the preacher is inept. It does assert, however, that the deep places from which the question arises require that the preacher have extra help for discernment. Trite responses to serious issues are injurious to the soul.
The answer that Black Preaching is compelled to provide also does not come primarily from the intellectual projects of the Enlightenment or postmodernity. It is helpful for the preacher to have some facility with the impact of science, reason, liberty, and democracy, as well as familiarity with the subsequent interrogation of Western metanarratives, traditions, and institutions. But it is not required that black preachers speak out of these Western concepts because the answer to the question this tradition is called to discern is not bound up in the philosophies and ideologies that have denied the humanity of black people and others throughout the course of history.
Black Preaching instead answers a much more profound question. “Is there a word from the Lord?”
Black preaching instead answers a much more profound question. “Is there a word from the Lord?”
That is the essential and existential question that Black Preaching must answer if it is to be authentic. There are, of course, black preachers who have sought to offer their own answers to the life-and-death queries of black people and all people who suffer and struggle with vulnerability and danger. But personal opinions or options offered out of the toolbox of oppressors will not do. Black people demand that the answer to their question come from the Lord and through the preacher. When this happens, there is critique and construction, inspiration and instruction, lament and hope, crucifixion and resurrection. This “both/and” word is from the Lord through the preacher.
Didactic and poetic, the word from the Lord is generative. It makes things happen. It brings hope in sorrow. It brings light from darkness. It brings life out of death. Black Preaching is from the Black Church for the whole church and the world.
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