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Pentecostal interracial dating

Blacks occupied the area to the rear of the grounds, and were even preached to separately by their own "exhorters", who carried them to a separate area adjacent to the main group for ultimate salvation (2,75).

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AN INTRODUCTION TO BLACK PREACHING STYLES (Note: a cassette, with keyed examples of excerpts from sermons, accompanied the original text, and is referenced in this document.) Geoff Alexander December 10, 1986 INTRODUCTION The art of oration may be one of the most underrated arts in the United States today, and one of the most under appreciated as well.Baptist and Methodist ministers were generally not trained in the seminary, and spoke in the vernacular, preaching fire, brimstone, and damnation to the Presbyterian's more intellectual, reserved style.Reports of early nineteenth century camp meetings told of exhibitions of "acrobatic Christianity" among the saved, including "jerks, falling, dancing, and barking" (2,53).Presbyterian church doctrine emphasized proper religious training for its ministers, and typical sermons preached in church often dealt with topics too abstract for the common man.As settlers spread south and west, they became geographically separated from their church, and were located over such a wide geographical area that building a centralized church was not financially feasible.This is assured in part by the congregation, which answers the preacher verbally at every opportunity, creating a call-and-response pattern, which often builds to a frightening intensity.

This paper is concerned with black preaching styles this particular form of call-and-response driven by the hemistichally rhythmic cadence of the preacher.

My personal feeling is that the black sermon today is at the historical height of its form.

More and more preachers are entering the ministry, schooled by radio evangelists and pastors, and using them as a springboard for their own personal improvisational technique.

I have included a song sung by a prisoner at the Mississippi State Penitentiary at Parchman, and recorded by Alan Lomax in 1947 (cassette example #1) as a great example of a secular work song with all of the essential musical elements of a call-and-response hymn.

It should be noted that although the camp meeting itself was open to those of all races, it was far from being fully integrated.

The topic of slavery and the black church would be a paper in itself, but I will bring up a couple of important points here that have been critical to the development of the black church, particularly as it applies to the Methodist and the Baptist faith.