Storytelling as a Distinctive of Black Preaching
In his book, The Heart of Black Preaching, Cleophus J. LaRue identifies four key characteristics of African American preaching. These distinctives are not exclusive to Black preachers, but they emerge from a tradition deeply rooted in extraordinary historical experiences. These experiences have shaped not only the way Black preachers understand the Bible but also how they communicate its message with power, creativity, and conviction.
A High Place of Scripture in the African American Tradition
Scripture holds a place of supreme authority in Black preaching, not only because of its divine inspiration but also because of its deep connection to the lived experiences of the congregation. The preacher often establishes this authority through familiar phrases like, “Does the Bible not say . . .” or by invoking the wisdom of ancestors: “My grandmother always told me . . .” These references remind the audience that scripture is not a distant text but a present help—spoken, remembered, and lived.
Communication Techniques Such as Call-and-Response
Black preaching is inherently communal, and call-and-response is one of its defining features. This rhythmic interaction between preacher and congregation creates an atmosphere of participation, where the hearers are not passive observers but active participants. It builds momentum, deepens engagement, and affirms the truth being proclaimed. Whether through a simple “Amen” or an enthusiastic “Preach!”, the congregation reinforces and amplifies the message, making it both a personal and collective experience.
The Free Play of Emotion and Celebration
Emotion is not just present in Black preaching—it is essential. Sermons often follow a journey that acknowledges pain, struggle, and injustice before reaching a moment of triumph and celebration. This is more than rhetorical style; it is a theological declaration that suffering is not the final word. The crescendo of joy and victory mirrors the biblical story itself, reflecting the ultimate triumph of Christ and the resilience of a people who have found strength in their faith.
The Black Preacher’s Creative Use of Language and Storytelling
Perhaps the most distinctive feature of Black preaching is its embrace of storytelling. As Henry H. Mitchell observes, “the African American sermon is more prone to be narrative.” Preachers do not simply explain scripture; they tell it, often placing themselves and their listeners within the biblical story. Beyond scripture, personal testimonies and familiar communal narratives make the message immediate and relevant. Storytelling is how deep truths are carried from one generation to the next, ensuring that faith is not only preached but also felt and remembered.
While these elements may be found in many preaching traditions, they take on a distinctive richness in African American churches, shaped by history, struggle, and faith. LaRue reminds us that these distinctives are not merely stylistic choices but reflections of a way of understanding and applying scripture in profoundly practical ways.
The black preacher is a wordsmith and expert storyteller. The ability to paint a picture with skillful word choice gives pride to the congregation and shows we have come a long way from the slave fields to where we are today. The black preacher was usually the most educated in the congregation, so he needed to paint word pictures for those in the congregation who were not educated. The skillful art of telling the story keeps the congregation linked to the rich heritage of the black church’s origin.
Discussion Questions
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Storytelling is found in all cultures. What do you believe makes it distinctive of African American culture and Black preaching in particular?
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What role does call-and-response play in storytelling and Black preaching?
- How does the emotional arc of a sermon—moving from struggle to celebration—enhance the power of storytelling in Black preaching?
E.V. Hill: A Master Storyteller in the Pulpit
Born into poverty in Texas, Edward Victor Hill rose to become one of the most influential Black preachers of the 20th century. His ministry was marked by his deep commitment to the gospel, his powerful preaching, and his unwavering dedication to biblical integrity.
Hill’s leadership extended beyond the pulpit—he was an early confidant of Dr. Martin Luther King Jr., a close friend of Billy Graham, and a key figure in the National Baptist Convention, the nation’s largest organization of Black churches. In 1972, he was elected as the youngest president of the California State Baptist Convention, and his influence reached national and international stages as co-chairman of the Baptist World Alliance and associate professor of evangelism for the Billy Graham Evangelistic Association.
Hill’s pastoral journey began in 1951 when he accepted his call to ministry. By 21, he was leading Mount Corinth Baptist Church in Houston, Texas, where his dynamic preaching quickly made an impact. In 1961, he became pastor of Mount Zion Missionary Baptist Church in Los Angeles, where he faithfully served for 42 years. His bold, uncompromising sermons and his evangelistic zeal made him both widely beloved and, at times, controversial. Despite opposition, Hill remained steadfast in his mission, drawing countless people to faith through his preaching.
Beyond the pulpit, Hill’s legacy is also marked by his personal life. He married Jane Edna Coruthers in 1955, and together they had two children. After her passing in 1987, he later married LaDean Donald in 1992. His lifelong commitment to ministry, leadership, and the power of the spoken word left an indelible mark on the world of preaching, making him one of the most celebrated voices in African American religious life.
When Was God At His Best?
The sermon featured in this session, “When Was God at His Best?”, is one of E.V. Hill’s most celebrated and frequently preached messages. Over the years, multiple recordings have surfaced online, varying in length and quality—many marred by prominent audio hiss that makes them difficult to listen to. One heavily edited version on YouTube pairs Hill’s words with animation and transcribed text, but it lacks the raw energy of his live delivery.
The version presented here is sourced from Moody Audio, though a different version, which is not available online, was used in our class. This sermon is a prime example of what my preaching professor called a “Sweeping the Floor Sermon”—one that pulls the audience along, offering answer after answer, only to sweep them aside in favor of a more profound, triumphant conclusion. Hill’s masterful pacing and conviction keep listeners on the edge of their seats, making this sermon a shining example of Black preaching at its finest.
Click Here to listen to “When Was God at His Best?” by E. V. Hill
Discussion Questions
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Was there any point where you thought, “This is obviously the correct/ultimate answer?” Or did he keep you guessing?
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How did audience participation (call and response) play into the preaching of this sermon?
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What personal illustrations were used in the sermon?
Thoughts About The Message
Ask the Ridiculous Questions
At the start of his sermon, E.V. Hill acknowledges that asking, “When was God at His best?” is a ridiculous question—but he asks it anyway. And that’s the beauty of great preaching and learning. Sometimes, we have to be bold enough to ask the questions others might dismiss in order to uncover a truth no one can deny.
Meaningful Miracles
One striking element of Hill’s sermon is his choice of miraculous stories from Exodus. This is significant given the historical context—in the 19th century, English missionaries evangelizing enslaved Africans preached from “Slave Bibles” that had removed liberation texts like Exodus, Psalms, and Revelation. Only three of these censored Bibles are known to exist today. In drawing from Exodus, Hill reclaims the very stories that were once withheld, reinforcing their power in the Black preaching tradition.
Poetic Rebuttal
Hill also offers a theological corrective to James Weldon Johnson’s Creation poem, which we examined in our first session. While Johnson beautifully captures the poetic imagination of God, Hill reminds us that God was never lonely, nor did He ever “sit down by a riverbank and think.” He recognizes Johnson as a poet, not a theologian, yet still addresses a story that had become deeply embedded in the African American experience.
Stories are Universal
What I love most about this sermon is its accessibility and power—in a way, you could have preached it! All you would have to do is change the last paragraph. That’s the beauty of storytelling in preaching—it doesn’t just belong to one person. It lives on, taking new shape in every voice that dares to tell it.
The Preacher As Community Storyteller
Hill’s sermon is cited as drawing from Galatians 1:11-24, though he never explicitly reads or references the passage. Yet, the spirit of the text is unmistakable. Paul’s gospel is both personal and historic—a sweeping story of creation, fall, and redemption that ultimately becomes his own testimony on the road to Damascus. In the same way, E.V. Hill didn’t just tell his story—he told the story, weaving together Scripture, history, and personal experience into a message that resonates with everyone who has encountered salvation in Jesus Christ.
This is the power of storytelling in preaching. Storytellers do more than preserve the past—they illuminate the path forward. A preacher who understands this role doesn’t just recount biblical events; they intertwine the sacred narrative with the lived experiences of their people. Through storytelling, they make God’s presence undeniable—alive in history, moving in the present, and leading into the future.
