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Journal articles on the topic 'Biblical rhetoric'

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Published: 4 June 2021

Last updated: 25 July 2025

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1

Olbricht, Thomas H. "Rhetorical Criticism in Biblical Commentaries." Currents in Biblical Research 7, no. 1 (2008): 11–36. http://dx.doi.org/10.1177/1476993x08094023.

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Biblical commentators through history have employed various methods to facilitate interpretation, including rhetorical criticism, with emphasis on classical rhetoric. Despite a resurgence of interest in rhetoric in the past two decades, only a few commentators in the New Interpreter's Bible and the Hermeneia series have undertaken in-depth rhetorical analysis. Most observations of these commentators are derived from the rhetorics of Aristotle, Cicero, and Quintilian and the Rhetorica ad Herennium. This essay sets forth and evaluates the various methods of rhetorical analysis and their employme

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2

Dinkler, Michal Beth. "Influence: On Rhetoric and Biblical Interpretation." Brill Research Perspectives in Biblical Interpretation 4, no. 3 (2021): 1–105. http://dx.doi.org/10.1163/24057657-12340017.

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Abstract The influence of the Bible in human history is staggering. Biblical texts have inspired grand social advancements, intellectual inquiries, and aesthetic achievements. Yet, the Bible has also given rise to hatred, violence, and oppression—often with deadly consequences. How does the Bible exert such extraordinary influence? The short answer is rhetoric. In Influence: On Rhetoric and Biblical Interpretation, Michal Beth Dinkler demonstrates that, contrary to popular opinion, rhetoric is not inherently “empty” or disingenuous. Rhetoric refers to the art of persuasion. Dinkler argues that

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3

Matlock, R. Barry. "Biblical Criticism and the Rhetoric of Inquiry." Biblical Interpretation 5, no. 2 (1997): 133–59. http://dx.doi.org/10.1163/156851597x00184.

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AbstractRhetoric has risen once more to academic prominence, an apparently "postmodern" restoration of (part of) its "premodern" status. One aspect of this resurgence is the recently emerging extension of rhetoric known as "rhetoric of inquiry," according to which "rhetoric" is sought and analyzed in places where, putatively, it ought not be: in academic discourse itself (rhetoric thus wreaking vengeance on "modern" science, the instrument of its former decline). The present study introduces this "rhetoric of inquiry" movement, suggesting some of its possibilities for examining the discipline

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4

Cooper Harriss, M. "On the Eirobiblical." Biblical Interpretation 21, no. 4-5 (2013): 469–93. http://dx.doi.org/10.1163/15685152-2145p0002.

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The Bible (as it tends to do) supported both the justification of and resistance to American slavery as it was practiced in the antebellum era. Slaveholders and abolitionists alike “re-wrote” the Bible, attempting to bolster the legitimacy of their respective sides. Most scholarly treatments of these biblical interpretations discuss the myriad ways that agents (ranging from the nominally literate to the literary) deploy generally stable readings and reinscriptions of biblical passages as they apply to their contemporary circumstances. Enslaved Americans, however, tended to encounter the Bible

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Martin, Ley Roy. "RHETORICAL CRITICISM AND THE AFFECTIVE DIMENSION OF THE BIBLICAL TEXT." Journal for Semitics 23, no. 2 (2017): 339–53. http://dx.doi.org/10.25159/1013-8471/3496.

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In the years since James Muilenburg challenged biblical scholars to move beyond form criticism, rhetorical criticism has become an accepted method within Old Testament studies. Biblical scholars, however, have been hesitant to examine the affective argument of biblical rhetoric, what Aristotle called pathos. This article suggests that the biblical documents advocate for certain agendas, and they use both logical and affective proofs to form their arguments. Therefore, what is offered here is a critical approach to examining the affective content of the biblical text, not as a new method, but a

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Watson, Duane F. "A Rhetorical Analysis of 2 John according to Greco-Roman Convention." New Testament Studies 35, no. 1 (1989): 104–30. http://dx.doi.org/10.1017/s002868850002453x.

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Regarding the biblical authors, St. Augustine the rhetor remarks, ‘Thus there is a kind of eloquence fitting for men most worthy of the highest authority and clearly inspired by God.’ Whatever we may think of this bold statement, the NT does indeed contain numerous portions which exhibit a knowledge of and even a mastery of Greco-Roman rhetoric. Many of these portions of the NT remain unanalyzed from a rhetorical perspective, including the Johannine Epistles.

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Bravin, Alice. "THE GOSPEL OF VENEDIKT EROFEEV AND THE BIBLICAL RHETORIC." Texts and History Journal of Philological Historical and Cultural Texts and History Studies 1 (2022): 151–74. http://dx.doi.org/10.31860/2712-7591-2022-1-151-174.

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This paper analyzes one of the earliest works by Venedikt Erofeev — the tale Blagaja vest’ (The Good news, 1962). This early and unfinished work, which vanished sometime after being read by a small group of Erofeev’s acquaintances and which has only partially survived, relies on the Bible as its most significant intertext, both on an aesthetic and linguistic level: Erofeev uses not only biblical allusions, motifs, references or quotations but also stylistic and rhetorical devices, typically employed by biblical authors. The aim of this article is to explore how and why Erofeev employs these st

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8

Christian, Timothy J. "The Historical Approach to New Testament Rhetorical Criticism: A Rhetorical Analysis of 1 Corinthians 15." Religions 15, no. 1 (2024): 88. http://dx.doi.org/10.3390/rel15010088.

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The historical approach to New Testament rhetorical criticism uses ancient Greco-Roman rhetorical theory and practice to better understand the rhetoric and rhetorical context of the New Testament. Since most Bible scholars and students are unfamiliar with ancient Greco-Roman rhetoric, this article summarizes and explains Greco-Roman rhetoric in an accessible way so that non-experts can understand and apply the historical method of New Testament rhetorical criticism. It provides a rigorous step-by-step process for doing rhetorical analysis followed by a rhetorical analysis of 1 Corinthians 15 a

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HOWARD,, DAVID M. "Rhetorical Criticism in Old Testament Studies." Bulletin for Biblical Research 4, no. 1 (1994): 87–104. http://dx.doi.org/10.2307/26422104.

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Abstract Rhetorical criticism in Old Testament studies—indeed, in biblical studies in general—had its origins in a self-conscious way in 1968, when James Muilenburg issued his now-famous call to go beyond form criticism and focus upon the unique features of a text. Since then, biblical rhetorical criticisms have flourished. However, in Old Testament studies, rhetorical criticism has tended to be primarily a literary concern, with emphasis upon stylistics. Classical and contemporary rhetorical criticisms are very different, however. These focus particularly upon the suasive aspects of spoken di

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HOWARD,, DAVID M. "Rhetorical Criticism in Old Testament Studies." Bulletin for Biblical Research 4, no. 1 (1994): 87–104. http://dx.doi.org/10.5325/bullbiblrese.4.1.0087.

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Abstract Rhetorical criticism in Old Testament studies—indeed, in biblical studies in general—had its origins in a self-conscious way in 1968, when James Muilenburg issued his now-famous call to go beyond form criticism and focus upon the unique features of a text. Since then, biblical rhetorical criticisms have flourished. However, in Old Testament studies, rhetorical criticism has tended to be primarily a literary concern, with emphasis upon stylistics. Classical and contemporary rhetorical criticisms are very different, however. These focus particularly upon the suasive aspects of spoken di

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11

Ottoni-Wilhelm, Dawn. "Fearing God in a Fear-Filled World? Homiletical Explorations." International Journal of Homiletics, Supplementum Duke Conference (November 25, 2019): 1–18. http://dx.doi.org/10.21827/ijh.2019.39477.

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The presidential address introduces the 2018 conference theme through rhetorical, political, spiritual, and biblical understandings of fear as well as communicative and homiletical strategies for addressing fear in preaching. In addition to Aristotle’s Rhetoric, the prevalence of fear amid current U.S. political discourse is examined in light of the rhetorical analyses of Martha Nussbaum, professor of law and ethics at The University of Chicago. To develop an appropriately reverent fear of God while addressing the myriad anxieties around us, we may query our fears to better understand what is

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Martin, Lee Roy. "Presidential Address 2014." PNEUMA 36, no. 3 (2014): 355–78. http://dx.doi.org/10.1163/15700747-03603048.

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Biblical studies have focused upon the rational content of the biblical text; even when utilizing rhetorical methods, they have virtually ignored the affective dimension of the biblical argument. Rhetoricians have shown that effective rhetoric includes affective argumentation, and recent studies have demonstrated the role of the affect in human decision making. It is argued here that no matter what methods are being used in biblical study, the affective dimension of the text should be taken into account. This article models the affective approach by means of a study of Psalm 107, which is show

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13

Keller, Jonathan. "Ambiguities of Prophecy: Old Testament Rhetoric in the American Founding Era." Politics and Religion 13, no. 3 (2020): 575–603. http://dx.doi.org/10.1017/s1755048320000024.

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AbstractScholars have long recognized the impact of Hebrew prophecy on the rhetoric of the American Founding era, but they have assumed it is all of one type, the American Jeremiad, a clarion call for political action. In fact, biblical rhetoric during this era mirrors three types of Old Testament prophecy formulated at three distinct moments in ancient Biblical history: before, during, and after the Babylonian Exile of 587 BCE. I refer to these as repentance, Jeremiad, and disappointment. I interpret sermons by three leading Protestant ministers in order to demonstrate that all three types of

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Padilla, José David. "New Rhetoric and the Socio-Rhetorical Method: As a Modern Approach to Biblical Literary Criticism." Advances in Social Sciences Research Journal 7, no. 7 (2020): 178–88. http://dx.doi.org/10.14738/assrj.77.8596.

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The new rhetoric studies the discursive practices present in a text and tries to understand them as a literary method to persuade a specific audience to accept a new law or change their behavior, assuming a worthy moral, philosophical or religious truth. The new rhetoric covers the literary or rhetorical analysis of discourse while analyzing the elements proper to the social and cultural milieu of its intended audience. The aid of the human sciences, especially cultural anthropology and the sociology of religion, is necessary to capture better the world the loci of the speaker and the audience

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Moshavi, Adina. "Between Dialectic and Rhetoric: Rhetorical Questions Expressing Premises in Biblical Prose Argumentation." Vetus Testamentum 65, no. 1 (2015): 136–51. http://dx.doi.org/10.1163/15685330-12341182.

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Rhetorical questions expressing premises are situated at the intersection of two disciplines whose object of study is argumentation: dialectic and rhetoric. This paper examines arguments in biblical prose whose premises take the form of rhetorical questions, utilizing insights from modern dialectical and rhetorical theories of argumentation. The corpus for this study is the prose portions of Genesis-2 Kings. The nearly 130 arguments in the corpus were found to exhibit clear logical structures after undergoing reconstruction, although these structures are not necessarily deductively valid. In t

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Jobling, David. "Book Review: Rhetoric and Biblical Interpretation." Interpretation: A Journal of Bible and Theology 46, no. 1 (1992): 102. http://dx.doi.org/10.1177/002096439204600138.

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Ratner, Robert J. "Morphological Variation in Biblical Hebrew Rhetoric." Maarav 8 (January 1, 1992): 143–59. http://dx.doi.org/10.1086/mar199208112.

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Bridge, Edward J. "Polite rhetoric: Judah’s plea to Joseph in Genesis 44.18-34." Journal for the Study of the Old Testament 43, no. 4 (2019): 571–87. http://dx.doi.org/10.1177/0309089218762284.

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Despite recognition that Judah’s plea to the unknown-to-him Joseph in Gen. 44.18-34 is one of the most tactful yet moving pleas in the Hebrew Bible, only Joosten’s 2016 article has attempted to analyse why it is tactful yet persuasive. The present study uses a linguistic politeness analysis and interacts with Joosten’s classical rhetorical approach to affirm much of Joosten’s argument, yet also to argue that aspects of Joosten’s argument can be better covered by linguistic politeness. Ultimately, how a biblical speech is worded pragmatically is as much about persuasive rhetoric as the content,

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Koziara, Stanisław. "Manifestations of Oral Rhetorical Heritage in Polish Biblicisms." Etnolingwistyka. Problemy Języka i Kultury 36 (August 9, 2024): 69–89. http://dx.doi.org/10.17951/et.2024.36.69.

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The article inquires into the possibilities of ethno-cultural description of the Biblical heritage in Polish, comprising established linguistic units of multiple genetic and formal status. The proposal is put forward to include, in this kind of linguistic reflection, theoretical assumptions and descriptive methods hitherto scarcely used in Polish research, deriving from Hellenistic and Semitic oral and rhetorical tradition. The article consists of two parts. The first part outlines previous approaches to describing conventionalized units of language, both in the context of Polish and contrasti

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20

Hirst, Russel. "Indicting the Devil: Austin Phelps’s Fight Against Spiritualism." Journal of Communication and Religion 37, no. 3 (2014): 17–43. http://dx.doi.org/10.5840/jcr201437318.

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This article analyzes the rhetorical strategies of a nineteenth-century American professor of sacred rhetoric, Austin Phelps, in his opposition to the Spiritualist movement. Phelps’s approach encapsulates the most effective arguments used by a class of thinkers who were liberally educated, held great respect for science, and for whom biblical accounts of demonic activity continued to shed valid light upon modern-day phenomena. His booklet Spiritualism: The Argument in Brief (1871) employs elements of legal reasoning, especially a stasis approach—finding the “stopping points” in a judicial case

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Meynet, Roland. "Rhétorique biblique, rhétorique de l'énigme." Rhetorica 33, no. 2 (2015): 147–80. http://dx.doi.org/10.1525/rh.2015.33.2.147.

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The aim of classical rhetoric is to convince and persuade. Being essentially enigmatic, biblical rhetoric invites the reader to reflect by himself to find the solution, respecting his freedom, his dignity and responsibility.

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Gayle, Barbara Mae, and Bohn D. Lattin. "The Religious Rhetoric of Mary Ashton Rice Livermore: Early Arguments for Woman's Biblical Equality." Journal of Communication and Religion 20, no. 1 (1997): 61–70. https://doi.org/10.5840/jcr199720114.

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We argue that Mary Ashton Rice Livermore (late 1800s) employed five major strategies that allowed her sermon, "The spiritual argument for woman's suffrage "to appeal to her audience's intellect rather than its passions: (1) affirming shared values by defending the Word of God, (2) creating an authority partnership through Biblical equality, (3) mending the creation story through Christ's redemption, (4) Biblically sanctioning women as active agents of salvation, and (5) visibly enacting the theological perspectives advocated. In an era where most Americans feared woman's suffrage would dismant

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Watts, James W. "Biblical Rhetoric of Separatism and Universalism and Its Intolerant Consequences." Religions 11, no. 4 (2020): 176. http://dx.doi.org/10.3390/rel11040176.

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The long history of the Jewish and Christian use of separatist rhetoric and universal ideals reveals their negative consequences. The Hebrew Bible’s rhetoric about Israel as a people separated from the Egyptians and Canaanites is connected to Israel’s purity practices in Leviticus 18 and 20. Later communities wielding greater political power, however, employed this same anti-Canaanite pollution rhetoric in their efforts to colonize many different parts of the world. Separatist rhetoric was used to protect small Jewish communities in the early Second Temple period. The Christian New Testament r

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Lynch, Matthew J. "Mapping Monotheism: Modes of Monotheistic Rhetoric in the Hebrew Bible." Vetus Testamentum 64, no. 1 (2014): 47–68. http://dx.doi.org/10.1163/15685330-12341141.

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Abstract Several biblical traditions give expression to Yhwh’s sole divinity in ways utterly unlike the “classic” expressions of monotheism in Deuteronomy, Deutero-Isaiah, or Jeremiah. Priestly literature, for example, does not deny explicitly the existence of other gods, or assert Yhwh’s sole existence. Instead, priestly writers portray a world in which none but Yhwh could meaningfully exist or act. While some biblical scholars have recognized this “implicit” mode of monotheistic rhetoric, the implications of this and other modes of monotheistic rhetoric for a broader understanding of biblica

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Berlin, Adele, Dale Patrick, and Allen Scult. "Patrick and Scult, "Rhetoric and Biblical Interpretation"." Jewish Quarterly Review 83, no. 1/2 (1992): 193. http://dx.doi.org/10.2307/1455119.

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Assis, Elie. "Chiasmus in Biblical Narrative: Rhetoric of Characterization." Prooftexts 22, no. 3 (2002): 273–304. http://dx.doi.org/10.1353/ptx.2003.0002.

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Mårtensson, Ulrika. "Prophetic Clarity: A Comparative Approach to al-Ṭabarī's Theory of Qur'anic Language, Rhetoric, and Composition". Journal of Qur'anic Studies 22, № 1 (2020): 216–68. http://dx.doi.org/10.3366/jqs.2020.0417.

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The article is a comparative study of Muḥammad b. Jarīr al-Ṭabarī's (d. 310/923) concepts of Qur'anic language, rhetoric, and composition. Al-Ṭabarī identified the Qur'an semantically and generically with the Biblical scriptures, as prophecy, and with Arabic rhetoric ( balāgha and khaṭāba). At the same time, he claimed that the Qur'an superseded them all in terms of how its forms convey God's intended message about Covenant, through its clarity of distinctions between universals and particulars, its persuasive proof, and innovative composition. Based on a comparative analysis of al-Ṭabarī's co

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Alston-Miller, Monika R. "The Influence of the Pauline Epistles on Maria W. Stewart’s Rhetoric, A Political Gospel." Journal of Communication and Religion 38, no. 2 (2015): 100–117. http://dx.doi.org/10.5840/jcr201538211.

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Maria Stewart (1803–1879) was a pathbreaking rhetor whose essays and speeches to 1830s Boston articulated early formulations of feminist and Black nationalist thought. Her subsequent expulsion from the public sphere has been discussed largely as a consequence of her race and gender. This essay shifts the focus to Stewart’s religious rhetoric, comparing her use of biblical authority and gospel message with Paul.

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Kalmanofsky, Amy. "Israel's Baby: The Horror of Childbirth in the Biblical Prophets." Biblical Interpretation 16, no. 1 (2008): 60–82. http://dx.doi.org/10.1163/156851507x194279.

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AbstractUsing verbal threats and graphic images of destruction, the biblical prophets employed a rhetoric of horror to terrify their audience. Modern theories about the genre of horror provide insight into the prophets' rhetoric. They elucidate the nature of biblical horror and the objects that provoke horror, as well as the ways texts work to elicit horror from their audience. This paper examines the image of the laboring woman within the context of the prophets' horror rhetoric. This image captures the physical and emotional experience of Israel awaiting Babylonian conquest and conveys the i

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Dziuba, Agnieszka. "Marcin Kromer (1512–1589) w walce o reformę Kościoła w Polsce. „Sermo de tuenda dignitate sacerdotii”." Symbolae Philologorum Posnaniensium Graecae et Latinae 32, no. 1 (2022): 135–50. http://dx.doi.org/10.14746/sppgl.2022.xxxii.1.6.

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The author of this article discusses the circumstances of delivering a speech Sermo de tuenda dignitate sacerdotii by Martinus Cromerus, analyzes its content and style. Proves that iuvenilis sermo is worth attention because of the author’s great rhetorical workshop, excellent biblical and patrological preparation as well as general erudition. The speech was composed according to the priciples of classical rhetoric and it is inspired by the speeches of Cicero.

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Meynet, Roland. "La rhétorique biblique et sémitique. État de la question." Rhetorica 28, no. 3 (2010): 290–312. http://dx.doi.org/10.1525/rh.2010.28.3.290.

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Yan, Frank. "Rousing the Revolution: The Role of Rhetoric in the Haitian and Cuban Revolutions." World Journal of Social Science Research 11, no. 3 (2024): p12. http://dx.doi.org/10.22158/wjssr.v11n3p12.

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Revolutions face significant challenges—entrenched power structures, superior military forces, and deep-seated social injustices. While much focus is placed on the physical aspects of revolts, the role of rhetoric remains underexplored. This paper investigates the role of rhetoric in the Haitian and Cuban revolutions by examining the speeches of the Toussaint Louverture and Fidel Castro. Both leaders skillfully employed rhetorical techniques to rally support against global superpowers. Louverture emphasized universal rights to bridge divides between enslaved Africans and free people of color.

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Norheim, Bård, and Joar Haga. "The Four Speeches Every Youth Leader Has to Know." Journal of Youth and Theology 18, no. 2 (2019): 164–84. http://dx.doi.org/10.1163/24055093-01802004.

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This article outlines a public rhetoric for youth ministry in an era of ecclesial agoraphobia. The article draws on the findings of a larger research project titled The Four Speeches Every Leader Has to Know. With the use of rhetorical theory, analysis of actual speeches, and a phenomenological and narrative approach to leadership and speaking, this research project has developed a four speeches-typology – the opening speech, the executioner speech, the consolation speech, and the farewell speech. The article uses this typology within the framework of a biblical rhetoric, looking at the speech

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Katz, Steven B. "Sonic Rhetorics as Ethics in Action: Hidden Temporalities of Sound in Language(s)." Humanities 9, no. 1 (2020): 13. http://dx.doi.org/10.3390/h9010013.

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Sonic rhetorics has become a major area of study in the field of rhetoric, as well as composition and literature. Many of the underlying theories of sonic rhetorics are based on post-Heideggerian philosophy, new materialism, and/or posthumanism, among others. What is perhaps similar across these theories of sonic rhetoric is their “turn” from language and the human in general. This short essay explores sonic rhetorics by examining three temporal dimensions found in language. Specifically, the essay focuses on the more obvious sonic dimensions of time in prosody, and then at deeper levels tempo

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35

Thurston, Benjamin. "Prophecy and Politics: Biblical Rhetoric of the Restoration." Nottingham French Studies 44, no. 2 (2005): 8–19. http://dx.doi.org/10.3366/nfs.2005-2.002.

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Bacon, Jacqueline. ""God and a Woman": Women Abolitionists, Biblical Authority, and Social Activism." Journal of Communication and Religion 22, no. 1 (1999): 1–39. https://doi.org/10.5840/jcr19992215.

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Although many abolitionist women were devout Christians, traditional antebellum Christianity opposed womens public speaking. This essay is used to analyze rhetorical strategies marshaled by female abolitionists to counter hegemonic biblical interpretations and to persuade audiences that womens public speaking and antislavery activism did not conflict with Christian principles. This essay challenges the either! or choice between traditional Christian faith and a rhetoric of social activism and connects the discourse of female abolitionists to that of contemporary social activists feminists and

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Lieber, Laura S. "Stages of Grief: Enacting Lamentation in Late Ancient Hymnography." AJS Review 40, no. 1 (2016): 101–24. http://dx.doi.org/10.1017/s0364009416000064.

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This essay explores the rhetoric and performance of grief by examining two related bodies of texts composed in Jewish Palestinian Aramaic: eulogies for deceased individuals (hespedim) and communal laments (kinot) for Jerusalem; also included are two “narrative laments” from the same corpus that construct the voices of grieving biblical characters. In the analysis, the dynamics among the living participants in the mourning rituals are investigated, as well as the ways rituals of individual grief and rituals of communal mourning shape each other. Throughout the analysis, specific rhetorical tech

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Thurén, Lauri. "JOHN CHRYSOSTOM AS A RHETORICAL CRITIC: THE HERMENEUTICS OF AN EARLY FATHER." Biblical Interpretation 9, no. 2 (2001): 180–218. http://dx.doi.org/10.1163/156851501300139291.

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AbstractModern rhetorical investigations of the New Testament are based on either ancient or modern rhetorical textbooks, but pursued without due consideration of the way in which the early Christian writers, who were trained in rhetoric, studied the texts of the New Testament. Thus it is useful to ask, how did John Chrysostom understand the biblical rhetoric, and how did he utilize his own rhetorical education in the exegesis? He was well trained in rhetoric and thus probably had a natural way of reading the texts, without misinterpreting the persuasive elements. This provides us with a criti

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Choiński, Michał. "Sermons That “Cut Like a Sword”: Samuel Blair’s Rhetoric During the Great Awakening." Polish Journal for American Studies, no. 10 (2016) (August 29, 2023): 7–21. http://dx.doi.org/10.7311/pjas.10/2016.01.

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The article examines the style of Samuel Blair, a revival preacher of the Great Awakening who has often been omitted in the studies on the colonial pulpit tradition. Two texts by Blair, a sermon (A Perswasive to Repentance, 1743) and a revival account (A Short and Faithful Narrative, 1744) are studied rhetorically and presented as representative of the “rhetoric of the revival,” a particular mode of preaching in which the speaker employs a wide array of rhetorical patterns, biblical innuendos and communicative strategies aimed at eliciting emotional responses.

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Bobbitt, David, and Harold Mixon. "Prophecy and Apocalypse in the Rhetoric of Martin Luther King, Jr." Journal of Communication and Religion 17, no. 1 (1994): 27–38. https://doi.org/10.5840/jcr19941718.

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This study examines how prophecy and apocalypse are manifested in the secular rhetoric of Martin Luther King, Jr. "Give Us the Ballot" is examined as an example of secular prophetic rhetoric, and "I Have a Dream" is shown to display a secular apocalyptic hermeneutic. King's interpretation of the civil rights movement in terms of Biblical genres articulates the struggle as a transformative and redemptive mission.

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Võ, Diễm Trinh. "Một Phương Pháp Mới Để Hiểu Kinh Thánh: Phân Tích Tu Từ". Khoa Học Công Giáo và Đời Sống 4, № 3 (2024): 75–87. http://dx.doi.org/10.54855/csl.24438.

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Cách đây ba mươi năm, Văn kiện “Việc giải thích Kinh Thánh trong Hội Thánh” (1993) của Ủy Ban Kinh Thánh Giáo Hoàng đã cống hiến một tổng quan về các phương pháp và lối tiếp cận được dùng trong khoa chú giải Kinh Thánh, trong đó có “tu từ học Sê-mít”. Bằng những ví dụ cụ thể, bài viết giới thiệu nền tảng, cách thức và ý nghĩa của lối phân tích tu từ vốn “bén rễ sâu trong văn hóa Sê-mít”. Abstract Thirty years ago, the document "The Interpretation of the Bible in the Church" (1993) by the Pontifical Biblical Commission provided an overview of the methods and approaches used in biblical exegesis

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Tsolin, Dmytro V. "Elements of Rhetoric in the Targums: Appeals to the Audience." Aramaic Studies 10, no. 2 (2012): 249–70. http://dx.doi.org/10.1163/17455227-12100204.

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In previous studies of the Targums, scholars focused on problems of a textual, linguistic, and historical-critical nature, whereas their literary forms, with some exceptions, remained largely uninvestigated. Alongside literary modifications of the biblical text, the Aramaic translations reflect a special tradition of synagogical rhetoric. This article explores one of the most expressive elements of a sermon which comments on a biblical text—the appeals to the audience. Were these appeals interpolated spontaneously by the meturgemanim, or were they used systematically in translating and exposit

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Assis. "Chiasmus in Biblical Narrative: Rhetoric of Characterization." Prooftexts 22, no. 3 (2002): 273. http://dx.doi.org/10.2979/pft.2002.22.3.273.

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Garlington, Don. "Paul and Rhetoric. T. & T. Clark Biblical Studies." Bulletin for Biblical Research 23, no. 4 (2013): 601–2. http://dx.doi.org/10.2307/26424813.

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Silverman, Jason M. "Yes We Can (Hyperbolize)! Ideals, Rhetoric, and Tradition Transmission." Journal of the Bible and its Reception 1, no. 2 (2014): 263–84. http://dx.doi.org/10.1515/jbr-2014-0017.

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Abstract Biblical scholars often treat idealistic expectations – for kings or eras – as “eschatological” or “messianic” expectations. Yet this sort of analysis often elides the rhetorical nature of the source texts. This article seeks to analyze the rhetoric of Obama’s first presidential campaign as a recent comparator, using Bormann’s Symbolic Convergence Theory and recent work on hyperbole. The results of this discussion are then applied to four sample passages from the context of Hebrew Bible to argue that idealistic or “utopian” language need not necessarily imply any of the ideas associat

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Fletcher, George P. "GOD'S IMAGE AND EGALITARIAN POLITICS." Social Philosophy and Policy 21, no. 1 (2004): 310–21. http://dx.doi.org/10.1017/s026505250421113x.

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These days, American politicians are loath to cite biblical passages for fear of being charged with breaching the wall between church and state. There was a time when a presidential candidate could claim that a certain monetary policy would “crucify us on a cross of gold.” This kind of rhetoric is now taboo. America's national leaders even avoid quoting the religious phrases from the Declaration of Independence, particularly its references to the “Creator” or “Nature's God.” Although in the past some of the greatest American political oratory—Abraham Lincoln at Gettysburg (1863) or Martin Luth

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McClish, Glen, and Jacqueline Bacon. ""I Am Full of Matter": A Rhetorical Analysis of Daniel Coker's A Dialoguie Between a Virginian and an African Minister." Journal of Communication and Religion 29, no. 2 (2006): 315–46. http://dx.doi.org/10.5840/jcr200629215.

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This rhetorical analysis features a text previously overlooked by communication scholars, African-American minister Daniel Cokefs 1810 abolitionist pamphlet, A Dialogue Between a Virginian and an African Minister. Focusing on the Dialogue's significance within the context of religious rhetoric, we demonstrate how the text exemplifies African-American religiously based arguments designed to do the hard work of engaging and moving the oppressor, rather than primarily the ally, in the struggle for abolition. Integral to this rhetorical effort are the development and application of an explicit bib

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Balakhovskaya, Alexandra S. "Author in The Monuments of Late Antique Christian Hagiography." Studia Litterarum 10, no. 2 (2025): 52–69. https://doi.org/10.22455/2500-4247-2025-10-2-52-69.

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The paper deals with the problem of authorship in the monuments of Late Antique hagiography, namely “The Life of St. Anthony the Great” written by Athanasius of Alexandria, and “The Lausiac History” by Palladius of Helenopolis. In the “Life” of Anthony the Great, the formation of the author’s self-awareness was influenced by such factors as the ancient rhetorical tradition and the late antique Christian ascetic theory and practice of humility. Athanasius, having been aware of the greatness of his hero, claims that he does not have the opportunity to talk about all the details of his life and r

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Coker, Wincharles. "“Godsplaining”: Toward a Theory of Religious Capital in Political Rhetoric." Journal of Black Studies 52, no. 8 (2021): 840–63. http://dx.doi.org/10.1177/00219347211029316.

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This paper is an effort at theorizing the neologism godsplaining. The term interrogates the attempt by religious clerics to earn cultural capital by explaining God’s actions and preferences. The paper does so by deconstructing the political rhetoric of two popular Ghanaian prophets, following the outcome of the 2020 presidential and parliamentary elections. Using deconstruction as an analytical tool, the study analyses a 2-hour interview the clerics granted an Accra-based local radio station on its morning show. The analysis showed that the religious leaders engaged in “godsplaining” by employ

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Kuriakose, John. "The Book of Job: A Greco-Hebrew Rhetorical Drama." English Language and Literature Studies 6, no. 2 (2016): 72. http://dx.doi.org/10.5539/ells.v6n2p72.

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<p><em>The Book of Job</em>, as a biblical book, which “does not have a literary parallel in ancient Near Eastern wisdom literature,” continues to be an enigma to scholars. Its puzzles mainly concern its roots, genre and structure. Though the book exhibits a variety of generic features creating the impression of a work of multiple authors, a careful look at its form reveals that for its structural organization, its author has relied much on the form of Greek rhetoric, which Aristotle explains in his work, On<em> Rhetoric,</em> of the mid-350’s BCE. Thus, as a test

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