The Black Sermon: A Unique Preaching Method
The black sermon uses a variety of organizational strategies to arrange the text and make it compelling. The aim of the hemistichal rhyme-driven preaching method is to address the issue of the preacher not feeling connected to the congregation. The black sermon that is spoken in the local dialect is typically improvised around a holy and profane matrix. Additionally, sermons are well-organized, guaranteeing the audience a better life and creating a terrifying intensity when one chooses the wrong path. Black preachers have always used Martin Luther's address, "I Have a Dream," as a point of reference when discussing the need to free black people from the forms of segregation they typically experience. Perhaps, one of the most remarkable underlying factors in these sermons is the form, dialect, and content that attest to King’s speech. The black sermons are groundbreaking due to the formulaic style that relies on improvisation and also inspires the congregation. Mot vernacular preachers also indicate that the text was provided under divine inspiration and will broadly quote the bible verses.
The Impact of Poetry in the Black Sermon
A sermon is particularly prefaced with music, and the preacher tries to make it lively and thus able to spiritually move the congregation. The hemistich system of rhythmic and repetition are used in emphasizing the central point. The black sermon consisted of poetry that every listener would notice. Poetic styles were significant in drawing the attention of the congregation so that they would be driven into the hemistich pulse. Notably, these poetic style formed a critical factor in the black preaching. Additionally, the constant push between the secular and sacred aspects such as prostitution and alcoholism is meant to teach the people what is right and wrong in the society. Again, the poetry of the black sermon is normally exemplified, and the notion of parallelism is normally consistent with the rhythm. Simply put, what marks a brilliant black sermon preacher is the way one manages to communicate the underlining themes as well as the drawing attention of the listener.
The Persuasiveness of the Black Sermon
The persuasiveness that is behind black sermon appeals to the notion that the congregation could escape from the impossible world. Many black preachers centered their arguments on King’s speech of called I have a dream when they needed to provide encouragement to the black people and especially the slaves. Undeniably, this depicted to be an important factor in the restoration process. The slaves were taught the gospel in their vernacular language. Notably, this factor was important to the liberation of the black people. The doctrine of gradualism was not accepted by most blacks. Through this, the preachers aimed at telling the congregation that segregation would one day come to an end and that there would be equality. More strikingly, the enactment of the civil rights that provided a provision for equality was fueled by the strong opposition that was evident in the vernacular preaching. The sermons that embraced King’s words alluded to the Jim Crow laws that were highly discriminatory. Therefore, they would contain an emotional style that opposes segregation using rational patterns, logical and topical that is appealing to the intellect. Notably, the traditional understanding of King’s background, as well as his speech significantly influenced the liberal preachers. Indeed, King’s speech of I have a Dream will always remain to be celebrated especially among the African Americans and give him an enduring legacy. Besides, the black sermon did not only show the deep love that the Africans had for their vernacular language but also depicted to be an instrumental factor in their liberation.
Works Cited
King, Martin Luther. I have a Dream. Archives. 1963. https://www.archives.gov/files/press/exhibits/dream-speech.pdf. (Accessed on 30, October, 2017).
Massey, James Earl. “An African-American Model.” In Hermeneutics for Contemporary Preaching: Approaches to Contemporary Interpretations of Scripture. Nashville: Broadman Press, 1992.
