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Notes
1 When using the term African American or Black or trivocal preaching, I am primarily referring to a three-dimensional dynamic at work within the African American preaching tradition(s) but derived from and normed by scriptural interpretation of Jesus’ inaugural vision as recorded in Luke 4:16–21. See Kenyatta R. Gilbert’s The Journey and Promise of African American Preaching (Minneapolis: Fortress, 2011), 8–11.
2 Gilbert, The Journey and the Promise, 11.
3 Justo and Catherine Gonzales, The Liberating Pulpit (Nashville: Abingdon Press, 1994), 112–113.
4 “Remarks by President Trump at Easter Blessing with Bishop Harry Jackson,” The White House, 10 April 2020, https://www.whitehouse.gov/briefings-statements/remarks-president-trump-easter-blessing-bishop-harry-jackson/; and Sarah Pulliam Bailey, “Prominent Southern Baptist opposed President Trump in 2016. Now, he says he will vote for him,” The Washington Post, April 10, 2020, https://www.washingtonpost.com/religion/2020/04/16/souther-baptist-albert-mohler-to-vote-trump/.
5 Gilbert, The Journey and Promise, 14.
6 The four tenets of the Black church’s communal, kinship identity, as Andrews outlines are: (1) the doctrine of creation and concept of imago Dei; (2) the symbolic significance of the exodus narrative; (3) the redemptive nature of the sufferings of Christ and the importance of conversion, serving as guiding norms; and (4) eschatology and the kingdom of God. Cf. Dale P. Andrews, Practical Theology for Black Churches: Bridging Black Theology and African American Folk Religion (Louisville, KY: Westminster John Knox Press, 2002), 7.
7 Sally A. Brown and Luke A. Powery, Ways of the Word (Minneapolis, MN: Fortress Press, 2016), 17.
8 Brown and Power.
9 Ibram X. Kendi, How to Be an Antiracist (New York: One World, 2019), 29–30.
10 Kendi, 30–34.
11 See J. Karmeron Carter, Race: A Theological Account (New York: Oxford Press, 2008).
12 Merold Westphal, Whose Community? Which Interpretation (Grand Rapids: Baker Press, 2009), 22.
13 Evans E. Crawford, The Hum: Call and Response in African American Preaching (Nashville: Abingdon Press, 1995), 16.
14 Crawford, The Hum: Call and Response in African American Preaching, 17.
15 Crawford, The Hum: Call and Response in African American Preaching, 52–53.
16 Crawford, The Hum: Call and Response in African American Preaching, 18.
17 Given the temporality and subjective dynamics of preaching from one context to another, and because sermons are oral/aural events, I should note that I do not believe a preacher can literally preach the same sermon even when set to page and delivered verbatim.
18 Sherry Turkle, Alone Together (New York: Basic Books, 2012).
19 Lenora Tubbs Tisdale, Preaching as Local Theology and Folk Art (Minneapolis: Fortress, 1997), 32–33.
20 Alyce M. McKenzie, Preaching Biblical Wisdom in a Self-Help Society (Nashville: Abingdon, 2002), 35.
21 McKenzie, Preaching Biblical Wisdom, 35.
22 Cf. Howard Thurman, Jesus and the Disinherited (Boston: Beacon Press, 1976).
Additional information
Notes on contributors
Kenyatta R. Gilbert
Kenyatta R. Gilbert is professor of homiletics at Howard University, School of Divinity, Washington, DC.