The Rhetoric of Faith argues that the structure of Irenaeus’s opus magnum, the Adversus Haereses, is the argument of the Adversus Haereses. Through a close reading of the Irenaeus’s text, as well as through a comparison with Greco-Roman rhetorical texts, Scott Moringiello argues that Irenaeus structured his argument around the articles of the faith of the Church and that this structure builds on tropes found in the Greco-Roman rhetorical tradition. The argument focuses on the Adversus Haereses, although it does begin with some discussion to put Irenaeus in the context of second century Christian literature. Moringiello concludes with a discussion of Irenaeus’s Demonstration of the Apostolic Preaching.Other scholars have provided introductions to Irenaeus’s work, and other scholars have argued for the structural unity of the Adversus Haereses. No other scholar, though, has argued that the faith of the Church is the basis of Irenaeus’s argument. This argument, then, presents an important contribution to the field of Irenaeus studies.
Possession and Persuasion: The Rhetoric of Christian Faith is a rhetorical analysis of Christian history and theology initially prompted by my experience in a fundamentalist Christian sect. The story of this experience is briefly told in the prologue, "The Rhetoric of Surrender," which describes the "surrender" of my life to God through a commitment to an authoritarian Christian sect in Gainesville, Florida, in 1972, when I was a freshman at the University of Florida. I spent the following fifteen years, first, as a student recruit, trainee, and then leader in the founding church in Gainesville, and then, as a recruiter and trainer in other parts of the U.S. until I finally left the movement (now called the International Churches of Christ) in 1987. I subsequently combined graduate study in rhetoric with a continuing interest in biblical and historical scholarship in an effort to understand how my religious experience fit into the broader context of Christian history and theology. I concluded that the New Testament language of faith, originally formulated to persuade hearers of the Christian message by means of understanding, had been radically redefined and its effects rhetorically reengineered by the ecclesiastical Christianity which had gradually emerged after the first century; this process of rhetorical reinvention produced a language of faith that possessed its hearers by means of a mystical form of indoctrination, in the interest of building a religious empire. The degree to which ecclesiastical Christianity, throughout its history, has taken its faith-language seriously--my experience having been produced by a movement that took this language to its logical conclusion --is the degree to which its adherents experience a religious bondage that amounts to the antithesis of the spiritual freedom and social equality of the original experience of Christian faith. Part I, "Faith as Possession," addresses critical changes made by post-apostolic theologians in the apostolic discourse of the New Testament about the message of Jesus, specifically with reference to the rhetorics of "authority" (Chapter One), "knowledge" (Chapter Two), and "justice" (Chapter Three). This rhetorical reengineering of apostolic language facilitated the rise of the institutional Church, which rapidly replaced the apostolic message as the authorized mediator between God and humanity in general and between God and the community of faith in particular. That is, the dynamic of persuasion by an eschatological message was rapidly replaced by the dynamic of possession by an ecclesiastical system. The redefinition and reconceptualization of these apostolic terms amounted to the rhetorical invention of Christianity, a form of Greco-Roman mythology which has little in common with the faith of Jesus as it is revealed in the New Testament. The faith of Christianity became, and continues to be to varying degrees, a form of possession insofar as it consists of, in both a mystical and an institutional sense, belonging to "the Church," which relieves its members of their responsibility for their own identity and destiny. Part II, "Faith as Persuasion," explores the rhetoric of three apostolic ideals, which have generally received little more than lip service by post-apostolic Christianity: "understanding" (Chapter Four), "anticipation" (Chapter Five), and "freedom" (Chapter Six). These concepts are integral to persuasion as the modus operandi of the apostolic Christian faith. Understanding is a prerequisite to authentic persuasion in that persuasion, or belief, without understanding is the essence of possession. In that the meaning and power of the Christian message are a matter of the hope of resurrection to life in the coming kingdom of God, anticipation is the logical response to being understandingly persuaded of the truth of the message. And insofar as internal bondage characterizes life without hope
Many reasons can be given for the rise of Christianity in late antiquity and its flourishing in the medieval world. In asking how Christianity succeeded in becoming the dominant ideology in the unpromising circumstances of the Roman Empire, Averil Cameron turns to the development of Christian discourse over the first to sixth centuries A.D., investigating the discourse's essential characteristics, its effects on existing forms of communication, and its eventual preeminence. Scholars of late antiquity and general readers interested in this crucial historical period will be intrigued by her exploration of these influential changes in modes of communication. The emphasis that Christians placed on language—writing, talking, and preaching—made possible the formation of a powerful and indeed a totalizing discourse, argues the author. Christian discourse was sufficiently flexible to be used as a public and political instrument, yet at the same time to be used to express private feelings and emotion. Embracing the two opposing poles of logic and mystery, it contributed powerfully to the gradual acceptance of Christianity and the faith's transformation from the enthusiasm of a small sect to an institutionalized world religion. Many reasons can be given for the rise of Christianity in late antiquity and its flourishing in the medieval world. In asking how Christianity succeeded in becoming the dominant ideology in the unpromising circumstances of the Roman Empire, Averil Cameron
V.2: Building upon their critically acclaimed first volume, Davis W. Houck and David E. Dixon's new Rhetoric, Religion, and the Civil Rights Movement, 1954-1965 is a recovery project of enormous proportions. Houck and Dixon have again combed church archives, government documents, university libraries, and private collections in pursuit of the civil rights movement's long-buried eloquence. Their new work presents fifty new speeches and sermons delivered by both famed leaders and little-known civil rights activists on national stages and in quiet shacks. The speeches carry novel insights into the ways in which individuals and communities utilized religious rhetoric to upset the racial status quo in divided America during the civil rights era. Houck and Dixon's work illustrates again how a movement so prominent in historical scholarship still has much to teach us. (Publisher).
Being a faithful disciple of Christ means having seasoned speech: practicing a rhetoric that beneficially and persuasively imparts the surprising truth of the gospel. James Beitler seeks to renew interest in and hunger for an effective Christian rhetoric by closely considering the work of five beloved Christian communicators: C. S. Lewis, Dorothy L. Sayers, Dietrich Bonhoeffer, Desmond Tutu, and Marilynne Robinson.
Our world is changing dramatically, yet many Christians still rely on cookie-cutter approaches to evangelism and apologetics. In his magnum opus, Os Guinness presents the art and power of creative persuasion—the ability to talk to people who are closed to what we are saying. Discover afresh the persuasive power of Christian witness.
Toward a Civil Discourse examines how, in the current political climate, Americans find it difficult to discuss civic issues frankly and openly with one another. Because America is dominated by two powerful discourses—liberalism and Christian fundamentalism, each of which paints a very different picture of America and its citizens' responsibilities toward their country-there is little common ground, and hence Americans avoid disagreement for fear of giving offence. Sharon Crowley considers the ancient art of rhetoric as a solution to the problems of repetition and condemnation that pervade American public discourse. Crowley recalls the historic rhetorical concept of stasis—where advocates in a debate agree upon the point on which they disagree, thereby recognizing their opponent as a person with a viable position or belief. Most contemporary arguments do not reach stasis, and without it, Crowley states, a nonviolent resolution cannot occur.Toward a Civil Discourse investigates the cultural factors that lead to the formation of beliefs, and how beliefs can develop into densely articulated systems and political activism. Crowley asserts that rhetorical invention (which includes appeals to values and the passions) is superior in some cases to liberal argument (which often limits its appeals to empirical fact and reasoning) in mediating disagreements where participants are primarily motivated by a moral or passionate commitment to beliefs.Sharon Crowley examines numerous current issues and opposing views, and discusses the consequences to society when, more often than not, argumentative exchange does not occur. She underscores the urgency of developing a civil discourse, and through a review of historic rhetoric and its modern application, provides a foundation for such a discourse-whose ultimate goal, in the tradition of the ancients, is democratic discussion of civic issues.
New Testament Interpretation through Rhetorical Criticism provides readers of the Bible with an important tool for understanding the Scriptures. Based on the theory and practice of Greek rhetoric in the New Testament, George Kennedy's approach acknowledges that New Testament writers wrote to persuade an audience of the truth of their messages. These writers employed rhetorical conventions that were widely known and imitated in the society of the times. Sometimes confirming but often challenging common interpretations of texts, this is the first systematic study of the rhetorical composition of the New Testament. As a complement to form criticism, historical criticism, and other methods of biblical analysis, rhetorical criticism focuses on the text as we have it and seeks to discover the basis of its powerful appeal and the intent of its authors. Kennedy shows that biblical writers employed both "external" modes of persuasion, such as scriptural authority, the evidence of miracles, and the testimony of witnesses, and "internal" methods, such as ethos (authority and character of the speaker), pathos (emotional appeal to the audience), and logos (deductive and inductive argument in the text). In the opening chapter Kennedy presents a survey of how rhetoric was taught in the New Testament period and outlines a rigorous method of rhetorical criticism that involves a series of steps. He provides in succeeding chapters examples of rhetorical analysis, looking closely at the Sermon on the Mount, the Sermon on the Plain, Jesus' farewell to the disciples in John's Gospel, the distinctive rhetoric of Jesus, the speeches in Acts, and the approach of Saint Paul in Second Corinthians, Thessalonians, Galatians, and Romans.
The great Buddhist scholars Santaraksita (725 - 88 CE.) and his disciple Kamalasila were among the most influential thinkers in classical India. They debated ideas not only within the Buddhist tradition but also with exegetes of other Indian religions, and they both traveled to Tibet during Buddhism's infancy there. Their views, however, have been notoriously hard to classify. The present volume examines Santaraksita's Tattvasamgraha and Kamalasila's extensive commentary on it, works that cover all conceivable problems in Buddhist thought and portray Buddhism as a supremely rational faith. One hotly debated topic of their time was omniscience - whether it is possible and whether a rational person may justifiably claim it as a quality of the Buddha. Santaraksita and Kamalasila affirm both claims, but in their argumentation they employ divergent rhetorical strategies in different passages, advancing what appear to be contradictory positions. McClintock's investigation of the complex strategies these authors use in defense of omniscience sheds light on the rhetorical nature of their enterprise, one that shadows their own personal views as they advance the arguments they deem most effective to convince the audiences at hand.
The question of whether faith in God is reasonable is of renewed interest in today’s academy. In light of this interest, as well as the rise of militant religion and terrorism and the emergent reaction by neo-atheism, this volume considers this important question from the views of contemporary scientists, philosophers, and in a more novel fashion, of rhetoricians. It is comprised of a public debate between William Lane Craig, supporting the position that faith in God is reasonable and Alex Rosenberg, arguing against that position. Scholars in the aforementioned fields then respond to the debate, representing both theistic and atheistic positions. The book concludes with rejoinders from Craig and Rosenberg.
