Black preaching

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In July 1982,dark clouds broke out at in the city where pastor McNealy was preaching. Lightning knocked out the big transformer and flames flew from the transformer. At the same time the microphone that McNealy held was tuned into a lighted torch. Then he fell to the floor as darkness enveloped the area. The place turned into pandemonium.

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You Can view the sermons at the Riverside Chapel Website. Go to the bottom of the page and the links are there.

The problem of some Black preaching that makes it difficult to engage in authentic Adventist preaching is that we often celebrate, according to Rock, "doctrinal neutrality camouflaged in verbal vehemence."

Calvin Rock speaks about the necessity for Black Preachers to make use of their cultural experiences in their sermons as well as staying truly "Adventist" in their preaching. Then he notes that there are two problems that can stand in the way of a Black Adventist Preacher from doing this effectively.

Rock notes:

I know that some folks don't read the comments section of the blog. So I decided to post this in the main section of the Blog. Harold Smith brought a couple of questions to me regarding the Black Adventist Preaching Tradition that I think are very important and thus wish to bring it to the attention of the full audience of this Blog.

Harold Smith's Question

He writes:

After Rock speaks about Black preaching holding on to a prophetic vision on the scriptures, he notes that Adventist preaching is one of reform. He sees it as important for Adventist preaching to hold on to certain unique traits to be worthy of the name Adventist preaching.

Now Rock goes to his fundamental assertion that there are

In his article Black SDA Preaching, Rock makes this interesting statement:

Proclamation that simulates the sounds of Black preaching (that is, preaching that utilizes its imagery and cadence but without its substance) is not the genuine article. No matter how popular the preacher may be, it is a distortion of the true enterprise, a false manifestation, and a betrayal of our worthy predecessors in this noble endeavor.

The final model is to synthesize the two perspectives. This is what Benjamin Reaves called, "Finding the liberation components of our message." Here the preacher has in mind concrete human experience and attempts to note how Adventism addresses that. Does the Sabbath have anything to say to the woman who is barely keeping her head above water while being discriminated against at her job?

The next model is what I have called a simplistic integration of the cultural perspective and our Adventism. Here the preacher might preach an authentic Black sermon, and just tack on a phrase or so from Adventism. Adventism is not in the fabric of the sermon, but it is a tack on. One might make reference to the Sabbath when the Sabbath had nothing to do with the sermon. One might talk about "the dead being dead" or the like.