25 Taylor did not draw on race for every sermon illustration. Nevertheless, a sample of sermons spanning from the 1950s to the 1990s delivered to diverse audiences from pulpits around the world provides strong evidence substantiating the claim that Taylor’s preaching reflected an abiding passion for racial unity and equality. That he was committed to the cause of ending racism is without question, and that he remained consistent in his pursuit is clear, making his homiletic method worthy of consideration by present day heralds entrusted with the unsearchable riches of Jesus Christ. CONCLUSION Ronald Heifetz in his seminal work, Leadership Without Easy Answers, advocated for leadership that influences the community to confront its problems. He argued, “Instead of looking for saviors, we should be calling for leadership that will challenge us to face problems for which there are no simple, painless solutions.”30 Evidence suggests Taylor shared similar views. While reflecting upon the strategies employed during the Civil Rights Movement, in a sermon entitled “Climbing Jacob’s Ladder,” Taylor told his audience, “The day of the dramatic, eloquent national utterance is gone. We will likely not see it again in our lifetimes. Whatever is going to be done in the black community will have to be done at the local level; each church, each minister carving out an area of responsibility, accepting an assignment from God.”31 There remains within the Black community a void in the kind of tangible leadership that mobilizes local communities for constructive activism, strategizing, and problem solving. The reasons are too broad in scope for the limited space of this article. Nevertheless, as a result, when crises occur localized riots and looting ensue because there is no clear direction and too few leaders capable of channeling the anger and energy of the masses for positive engagement that brings substantive change. What if, however, preachers, both Black and White, would adopt Taylor’s understanding, that it behooves local churches and local pastors to give leadership in their own communities. Moreover, what if those preachers consulted Taylor’s homiletic method and committed themselves to confronting matters of racial injustice head on, approached audiences with compassionate accountability, appropriated the message of the Gospel in all of its fullness and power to the pressing LEARNING FROM THE PULPIT LEADERSHIP OF GARDNER CALVIN TAYLOR
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