Journal articles: 'Religious Rhetoric'

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Henderson, Ian H. "Speech representation and religious rhetorics in Philostratus' Vita Apollonii." Studies in Religion/Sciences Religieuses 32, no. 1-2 (March 2003): 19–37. http://dx.doi.org/10.1177/000842980303200102.

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Philostratus' Vita Apollonii is structured by the stylistic distinction, older than Aristotle, between composed and improvisational rhetorics. Philostratus extends this bipolar theory of rhetorical styles to define for Apollonius a religious discourse beyond sophistic rhetoric, marked by silence and oracular speech. The Vita represents and evaluates speech in a variety of rhetorical modes and voices, especially those of Apollonius and the narrator. The whole continuum from vulgar lies, through sophistic rhetoric to Pythagorean or Delphic oracle is exemplified inside the range of Apollonius' own speech habits as Philostratus represents them. Whatever its merits as historical biography, Philostratus' narrative methodically interprets key possibilities of eccentric religious and political speech in the Roman Empire.

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Ghimire, Surendra Prasad. "Constructing Religious Harmony through Rhetoric: An Analysis of Vivekananda's Selected Speeches." Journal of Business and Social Sciences 3, no. 1 (November 18, 2021): 121–40. http://dx.doi.org/10.3126/jbss.v3i1.40860.

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This research article reports how rhetorical elements used in the speeches of Swami Vivekananda at World Parliament of Religions supports to construct the religious harmony in the world. This study is based on qualitative interpretative research design and employs the theoretical ideas based on Richard Andrews to interpret the various rhetorical devices in his selected speeches. Furthermore, this paper analyzes the use of arguments in his speeches by using the idea developed by Stephen Toulmin and his visual rhetoric is analyzed using the idea based on Tracey Owens Patton. Findings show that use of rhetorical elements in his speeches contributes to make his arguments stronger to construct the religious harmony among the world religions despite the apparent contradiction among them. He incorporated rhetorical devices in his speeches such as metaphors, similes, parallelism, appropriate dictions and repetitions to persuade the audience to establish his claim more effectively by making simple and understandable. His rhetoric of spiritualization of religions with the support of interpretation of Vedic philosophy contributes to integrate the world religions by stating that every human being has been created equally having the body and immortal spirit with them. His visual rhetoric including attractive bodily appearance, confidence and commanding voice helped him to attract the attention of the large mass of audience towards him. Findings of this article contribute to a better understanding that appropriate use of rhetorical elements supports to make effective communication and helps to persuade the audience to achieve the goal.

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Stroud, Scott R. "The Pluralistic Style and the Demands of Intercultural Rhetoric: Swami Vivekananda at the World’s Parliament of Religions." Journal for the History of Rhetoric 21, no. 3 (September 2018): 247–70. http://dx.doi.org/10.5325/jhistrhetoric.21.3.0247.

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ABSTRACT Intercultural contexts introduce unique sources of complexity into our theories of rhetoric and persuasion. This study examines one of the most successful cases of intercultural rhetoric concerning religion: the case of Swami Vivekananda, a Hindu monk from India who came to the United States in 1893 for the World’s Parliament of Religions. He arrived as an unknown monk, but he left America years later as the nationally known face of Hinduism. Facing a tense scene in 1893 that featured a plurality of religions and American organizers and audiences who judged Hinduism as inferior to Christianity, Vivekananda enacted a unique rhetoric of pluralism to assert the value of his form of Hinduism while simultaneously respecting other religions. This study extracts from Vivekananda’s popular performance at the parliament a pluralistic style of rhetorical advocacy, one that builds upon his unique reading of Hindu religious-philosophical traditions. This pluralistic style can be used to unravel some of the theoretical issues created by invitational rhetoric’s reading of persuasion as inherently violent to disagreeing others.

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Pernot, Laurent. "The Rhetoric of Religion." Rhetorica 24, no. 3 (2006): 235–54. http://dx.doi.org/10.1525/rh.2006.24.3.235.

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Abstract The paper explores the intersections between rhetoric and religion in Graeco-Roman antiquity, both pagan and Christian. Rhetorical forms of religious expression include discourse about the gods (narrative, eulogy, preaching, naming) and discourse addressed to the gods, especially prayers and hymns. Rhetoric itself possesses a religious dimension in the power of words, the effectiveness of speech, and the magic of persuasion. Discourse can have supernatural effectiveness, and the orator can be invested with religious powers. Aelius Aristides (2nd c. CE) displays these different aspects; his Sacred Tales illustrate the cross-fertilization of rhetoric and religion.

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Jonuks, Tõnno. "Instead of Introduction: How Old Is Sacredness?" Folklore: Electronic Journal of Folklore 81 (April 2021): 7–14. http://dx.doi.org/10.7592/fejf2021.81.introduction.

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It is customary that references to history are used to legitimise one’s ideological and religious statements. This method is particularly visible in contemporary pagan and spiritual movements, in which history has a crucial position not only in justifications of religious claims but also in searching inspiration for contemporary beliefs and for providing a structural framework for (re)constructing past religions. The commonest explanation for using history in arguments and rhetoric in religion is to add credibility to one’s claims. Examples can be found in traditional institutional religious organisations, in contemporary spiritual movements, but also in the rhetoric of individual charismatic leaders. Such rhetorical manner is not common to contemporary religions only but can also be followed in historical folk religion (see, e.g., Johanson 2018). For instance, in a record of a heavily worn eighteenth-century copper coin, used for healing magic in the early twentieth century, the old age of the coin is specifically valued.

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Wang, Ziming. "Hakkō Ichiu: Religious Rhetoric in Imperial Japan." Religions 14, no. 1 (December 22, 2022): 21. http://dx.doi.org/10.3390/rel14010021.

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The wartime propaganda slogan Hakkō Ichiu 八紘一宇 (“Unify the whole world under one roof”) was loaded with historical meaning: Japan was glorifying the aggression and colonization of war by fostering a specific interpretation of the narrative about how Jimmu, the first emperor, founded the nation in State Shinto mythology. In this article, I consider this slogan as central to a religious rhetoric with nationalistic overtones and I analyze it in terms of etymology, connotation, and rhetorical devices. First, the expression Hakkō Ichiu originated in ancient East Asian cosmology, before becoming one of the rhetorical expressions of State Shinto, emphasizing the extent of the imperial reign. Second, the Nichirenist activist Tanaka Chigaku rediscovered it and gave it an expansionist connotation, fostering a syncretistic approach mixing Buddhist and Shinto features. Finally, during wartime, in official documents, lyrics, trademarks, etc., the slogan gave way to a number of graphic and monumental expressions, reinforcing its connections with militarism and ultranationalism. The most notable of these material expressions was the Hakkō Ichiu Tower, erected to commemorate the 2600th anniversary of the foundation of the nation and perpetuate the State Shinto rhetoric.

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Schmeller, Thomas. "Dissimulatio artis? Paulus und die antike Rhetorik." New Testament Studies 66, no. 4 (September 24, 2020): 500–520. http://dx.doi.org/10.1017/s002868852000017x.

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Paul seems neither to know anything about rhetoric nor to appreciate it. On the one hand he calls himself an ‘amateur in speech’ (2 Cor 11.6). On the other hand he rejects rhetoric as part of the wisdom of the world (1 Cor 1–4). Such statements could, however, be a rhetorical strategy, which belongs to dissimulatio artis (‘concealment of (rhetorical) art’). Thus, while Paul seems to dissociate himself from rhetoric, he might in some way declare himself for rhetoric. This article gives a survey of the realisation of dissimulatio and of its functions in pagan literature of antiquity and deals with the question whether this rhetorical means is to be found in Paul's letters.

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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 of biblical studies. A hermeneutical application (hermeneutics, a near relation of rhetoric, having experienced a similar restoration) is sketched in criticizing the objectivist and anti-rhetorical conception of inquiry that has characterized modern biblical criticism; in this connection, classic objectivist statements and alternative critical perspectives are sampled. Also, the question of the possible improvement of the academy and inquiry by a self-consciously rhetorical perspective is raised with reference to scholarly biblical interpretation, and it is suggested that such a perspective can assist interpretive dialogue simply by clarifying differences.

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Gross, Daniel M. "Caussin's Passion and the New History of Rhetoric." Rhetorica 21, no. 2 (2003): 89–112. http://dx.doi.org/10.1525/rh.2003.21.2.89.

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Nicolaus Caussin's Eloquentia sacrae et humaneae parellela (1619) forges a distinctly modern history of rhetoric that ties discourse to culture. What were the conditions that made this new history of rhetoric possible? Marc Fumaroli has argued that political exigency in Cardinal Richelieu's France demanded a reconciliation of divergent religious and secular forms of eloquence that implicated, in turn, a newly "eclectic" history of rhetoric. But political exigency alone does not account for this nascent pluralism; we also need to look at the internal dynamics of rhetorical theory as it moved across literate cultures in Europe. With this goal in mind, I first demonstrate in this article how textbooks after the heady days of Protestant Reformation in Germany tried in vain to systematize the passions of art, friendship, and politics. Partially in response to this failure, I then argue, there emerged in France a new rhetoric sensitive to the historical contingency of passionate situations. My claim is not simply that rhetoric is bound to be temporal and situational, but more precisely that Caussin initiates historical rhetorics: the capacity to theorize how discourse is bound to culture in its plurality and historical contingency.

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Panegyres, Konstantine. "THE RHETORIC OF RELIGIOUS CONFLICT IN ARNOBIUS’ADVERSVS NATIONES." Classical Quarterly 69, no. 1 (April 22, 2019): 402–16. http://dx.doi.org/10.1017/s0009838819000272.

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In this paper I discuss the ways in which the early Christian writer Arnobius of Sicca used rhetoric to shape religious identity inAduersus nationes. I raise questions about the reliability of his rhetorical work as a historical source for understanding conflict between Christians and pagans. The paper is intended as an addition to the growing literature in the following current areas of study: (i) the role of local religion and identity in the Roman Empire; (ii) the presence of pagan elements in Christian religious practices; (iii) the question of how to approach rhetorical works as historical evidence.

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Yemini, Bat-Zion. "Empowering Women in the Lessons of Rabbanit Yemima Mizrahi." Review of Rabbinic Judaism 25, no. 1 (March 16, 2022): 70–89. http://dx.doi.org/10.1163/15700704-12341390.

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Abstract This paper examines the rhetoric used by Rabbanit Yemima Mizrahi in her weekly Torah portion lectures to women, in which she applies a feminine point of view. For eighteen years, Rabbanit Mizrahi has used her unique rhetorical style to attract a faithful, diverse audience of Jewish women in Israel and abroad. This study investigates her rhetoric in fifty videotaped lectures and presents five of her rhetorical tools: metaphor and simile, puns, syntactical-rhetorical repetition, humor, and slang. The study also examines how her rhetoric attracts women from all walks of life, irrespective of their level of religious observance, age, and socio-cultural background, and without proselytizing. Moreover, she uses her rhetoric in a direct way, avoiding any type of authoritative distance, to transmit a message of sisterhood through empowerment of women as she interprets the Torah portion.

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Stroud, Scott R. "The Rhetoric of Conversion as Emancipatory Strategy in India: Bhimrao Ambedkar, Pragmatism, and the Turn to Buddhism." Rhetorica 35, no. 3 (2017): 314–45. http://dx.doi.org/10.1525/rh.2017.35.3.314.

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Bhimrao Ambedkar, famous for being a political ally to the “untouchable” castes and a political sparring partner to Gandhi in India's struggle for independence, is also well-known for his public advocacy for Buddhism. Starting in the 1930s, Ambedkar began arguing that he and his fellow untouchables should convert from Hinduism to escape caste oppression. Ambedkar was also influenced by his teacher at Columbia University, John Dewey. Religious conversion transformed in Ambedkar's rhetorical strategy to a meliorative program. His rhetoric of conversion operated in three stages: reflection on one's religious orientation, renunciation of a problematic orientation, and conversion to a more useful orientation. This study explicates the final phase of Ambedkar's conversion rhetoric, the stage he only expands upon in his oratorical activity during his last decade of life. His rhetorical appeals to convert to Buddhism are found to be performative in nature and to be imbued with a Deweyan ethos of religious rhetoric as an emancipatory device for individuals and communities.

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Mack, Peter. "Twenty-fourth Annual Margaret Mann Phillips Lecture: Erasmus’ Contribution to Rhetoric and Rhetoric in Erasmus’ Writing." Erasmus Of Rotterdam Society Yearbook 32, no. 1 (2012): 27–45. http://dx.doi.org/10.1163/18749275-00000004.

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This paper claims that Erasmus was the most important and influential theorist of rhetoric in the Renaissance and that Erasmus’ thinking is heavily influenced by rhetoric. After showing that Erasmus wrote the most successful rhetoric textbooks of the sixteenth century and that he ontinued to compose and revise rhetoric books from the 1490s right up to his death in 1536, the paper argues that rhetorical ideas condition Erasmus’ way of thinking and arguing about editing, commentary, and religious teaching. Then the paper analyses in more detail Erasmus’ contribution as a theorist of rhetoric in the areas of: rhetoric and reading, the audience, adaptation of the three genres of classical rhetoric, invention, proverbs, descriptions, comparisons, style, imitation, emotion, and decorum. Finally the paper argues that Erasmus the writer made use of his rhetorical theories but also went beyond the prescriptions of the textbook, discussing the Adages and the Praise of Folly. Erasmus develops the deeply playful originality of his work from the rhetorical principles of declamation, topical invention, irony, ethos, and decorum.

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Stroud, Scott R. "Anekāntavāda and Engaged Rhetorical Pluralism: Explicating Jaina Views on Perspectivism, Violence, and Rhetoric." Journal for the History of Rhetoric 17, no. 2 (July 2014): 131–56. http://dx.doi.org/10.5325/jhistrhetoric.17.2.0131.

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ABSTRACT This study represents a detailed inquiry into the rhetoric of Jainism, an understudied religious-philosophical tradition that arose among Hinduism and Buddhism on the Indian subcontinent. Exploring the unique use of pluralism in Jaina authors such as Mahāvīra and Haribhadra, I advance the concept of engaged rhetorical pluralism to account for the argumentative use of pluralism to promote Jaina views. This concept is linked to Jainism’s theory of multiperspectivism (anekāntavāda) as an orientation toward one’s rhetorical activities in contexts of disagreement. Highlighting the controversies surrounding the relationship between Jaina tolerance and intellectual nonviolence, this study uses the concept of anekāntavāda to ground a pluralism of often contradictory critical claims made by those studying rhetorical phenomena from other cultures. Thus, anekāntavāda both describes the engaged pluralism evident in important Jaina rhetors and serves as a source of methodological guidance for scholars involved in comparative rhetoric and its inevitable situations of interpretative disagreement.

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Soper, J. C. "Religious Rhetoric and American Politics." Sociology of Religion 74, no. 4 (May 16, 2013): 553–55. http://dx.doi.org/10.1093/socrel/srt040.

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Koschmann, Matt. "The Rhetoric of Religious Extremism." Review of Communication 8, no. 1 (January 2008): 95–100. http://dx.doi.org/10.1080/15358590701586972.

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WUTHNOW, ROBERT. "Religious Discourse as Public Rhetoric." Communication Research 15, no. 3 (June 1988): 318–38. http://dx.doi.org/10.1177/009365088015003007.

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Whitburn, Merrill D. "Invention in James M. Hoppin's HOMILETICS: Scope and Classicism in Late Nineteenth-Century American Rhetoric." Journal for the History of Rhetoric 10, no. 1 (January 1, 2007): 105–29. http://dx.doi.org/10.5325/jhistrhetoric.10.1.0105.

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Abstract Although conventional views about late nineteenth-century rhetoric highlight a shift from oratory to composition and from classical rhetoric to a “new” rhetoric with origins in Scottish rhetoricians (with a loss of scholarship and quality), James M. Hoppin's Homiletics can be grouped with an increasing number of works that complicate such views. Hoppin focuses on oratory; reveals an especially broad and scholarly knowledge of classical, religious, and foreign rhetorics; uses a complex of ideas called “uniformitarianism” to justify his primary focus on classical rhetoric; and achieves high quality. His concept of invention has both classical and Christian roots in a complex relationship reflecting both scope and narrowness.

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Stark, Ryan J. "Cuttlefish Rhetoric." Rhetorica 35, no. 1 (2017): 52–74. http://dx.doi.org/10.1525/rh.2017.35.1.52.

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I explain why Thomas Wilson likens to cuttlefish those orators who rely too heavily on inkhorn terms. For the sake of comparison, I also discuss how Renaissance critics use other creaturely metaphors—eels, snakes, devils, and oxen—to impugn bad rhetoricians. My underlying purpose is to reveal Wilson's neglected religious motives for rejecting inkpot words and, by extension, some of the key religious motives informing the period's language controversies.

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Heath, Malcolm. "John Chrysostom, Rhetoric and Galatians." Biblical Interpretation 12, no. 4 (2004): 369–400. http://dx.doi.org/10.1163/1568515042418578.

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AbstractThis paper examines the influence of contemporary rhetoric on John Chrysostom's commentary on Galatians (with some reference to other exegetical works). Because ancient rhetoric developed over time, the primary points of reference are works on rhetorical theory, commentaries on Demosthenes and rhetorical exercises dating to the second century ce and later. It is argued that modern attempts to classify the letter under the three standard classes of oratory are misconceived in terms of ancient theory, but that this is not an obstacle to rhetorical analysis. John's use of rhetorical concepts in analysing the structure of the letter is illustrated, as is his use of the pattern of counterposition (an objection attributed to an opponent) and solution, both as a compositional device and as an exegetical tool. In his interpretation of Gal. 2:1-10, John argues Paul is unable to deal fully with counterpositions because of the constraints entailed by a covert strategy agreed by the apostles at the Jerusalem consultation. John's interpretation of the confrontation with Peter at Antioch, according to which Peter pretended to give way to Paul's opponents in order to give him an opportunity to respond, is shown to be based on the rhetorical concept of figured speech. John's attention to Paul's management of the relationship with his addressees is examined. The admiration which John expresses for this and other aspects of Paul's rhetorical technique is shown to echo, in content and phrasing, similar expressions of admiration in commentaries on Demosthenes originating in contemporary rhetorical schools.

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Wael Omar Alomari, Wael Omar Alomari. "The Impact of Religious Motivation in the Emergence of Arabic Rhetoric A Reading in the Era of Composition to Independent Authorship (English Abstract)." journal of king abdulaziz university arts and humanities 27, no. 1 (January 7, 2019): 207–23. http://dx.doi.org/10.4197/art.27-1.7.

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The roots of the rhetorical lesson grew in a fertile religious land. They characterized its rhetoric from the rhetoric of the rest of the nations as it was connected with the Qur’anic text. However, the religious stream did not have only one subject and one goal. It produced multiple contexts that refined the teachings of the rhetorical lesson later on. This diversity was a fertile tool for Arabic eloquence. The research sought to discuss the details of the roots, to extract the courses of religious influence in the emergence of Arabic rhetoric. The research has gone beyond the oral news and stories to begin with the written diaries, in search of the author’s motivations and his aims, and of the milestones that contributed to the reading of the rhetorical lesson. It emanated from the signs of the composition, so the limits of the research stopped at the beginning of the independent composition of Arabic rhetoric and moved to a stage approaching the methodology. The research revealed three courses that stemmed from the religious influence which were related to language. These three courses are analysis, interpretation and explanation. They were tools that were used in the analysis that aimed to understand the Qura’nic text in order to transfer it from language to practice. The interpretation, on the other hand, raised the question of compatibility between language and belief. The explanation tried to deal with the issue of miracles and clarifying its features. The re-reading of the history of science is an area that can research, re-ask the question, and disassociate its relations, to understand the process of science, and the impact of their tributaries on their concepts. This is what researchers can examine in the rest of the tributaries that have fueled the rhetorical lesson.

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Watson, Duane F. "A Rhetorical Analysis of 2 John according to Greco-Roman Convention." New Testament Studies 35, no. 1 (January 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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Wiebe, Donald. "On Religious Studies and the Rhetoric of Religious Reading." Method & Theory in the Study of Religion 13, no. 1-4 (2001): 334–51. http://dx.doi.org/10.1163/157006801x00273.

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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 critical perspective on modern rhetorical and theological analyses. Do they match with the reading of Chrysostom? If not, it is important to lay bare the reasons for the difference. It turns out that Chrysostom sees the text as a means of persuading the addressees more than just displaying static dogmatic ideas. The theology must be sought through comprehension of the devices and tactics. Surprisingly, Chrysostom provides a strictly text-based interpretation. For example, he emphasizes Paul's sharp message condemning any positive use of the Law. Moreover, Chrysostom utilizes his knowledge in order to clarify the interactive functions of the author's expressions, instead of focussing on technical details. Compared with most exegetes of the past millennium, Chrysostom's comments on the communicative aspect in Galatians display a fresh perspective on the text.

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Ristovic, Nenad. "The proem of the rhetoric textbook by Manuil Kozacinski." Prilozi za knjizevnost, jezik, istoriju i folklor, no. 84 (2018): 47–62. http://dx.doi.org/10.2298/pkjif1884047r.

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The paper presents unstudied source for the 18th century Serbs? cultural history, written in Latin in 1735. It is the Proemium of the first Serbian rhetoric textbook by Manuil (Mihail) Kozacinski. The focus of this research is in the context of this unique manuscript testimony of the beginning of modern rhetoric teaching among the Serbs in the grammar school in Karlovci. The introduction of modern Western rhetoric was revolutionary step in the process of educational modernization of the Serbs in the Habsburg monarchy so that the first lines of Kozacinski?s introductory lesson underline the very fact of starting rhetoric teaching. This teaching was the central element of contemporary Western secondary education based on humanistic rediscovery of the value of the classical rhetoric. Kozacinski presented rhetoric in usual humanistic way, following Cicero?s and Quintilian?s views. On the other hand his words reflect the other side of rhetoric in early modern Western society: rhetoric was used as a mighty weapon in religious polemics in post-Reformation Europe. The Orthodox clergy in the Monarchy naturally saw the importance and potential of rhetoric education in preserving religious identity and considered it an imperative in the Church educational policy. The main reason why rhetoric became the basis of Serbian cultural transformation was not primarily the wish for educational development but the fear of the proselytism of the Catholic Church. Serbian clergy was not on the intellectual level necessary in such circumstances and above all it lacked the rhetorical knowledge and skill. Thus the emphasis of the opening words of Kozacinski?s rhetoric textbook is on its utilitas and consequently on the persuasio as its essence.

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Foster, A. L. "Religious Rhetoric and Complexities of Imperialism." Diplomatic History 37, no. 2 (February 18, 2013): 400–403. http://dx.doi.org/10.1093/dh/dht008.

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Bednarz, Teresa. "Status Disputes and Disparate Dicta." Biblical Interpretation 21, no. 3 (2013): 377–415. http://dx.doi.org/10.1163/15685152-1086a0006.

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This paper explores the Demetrian-like humor rhetoric in the barbed commentary and the disparate dicta found in Luke 16:14-18. In an effort to understand the rhetorical thrust of these peculiarly placed dicta, especially the puzzling inclusion of the divorce dictum, it is important to situate the dicta within their broader Luke-Acts rhetorical context and within the concentric composition of Luke 16:1-31. Essential to the Lukan context is Jesus’ dual status, in particular his status as prophet and divine messianic king. Through the lens of humor rhetoric, we will explore how Luke uses a collection of disparate dicta in order to produce prophetic barbs and Demetrian-like punches.

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Coker, Wincharles. "“Godsplaining”: Toward a Theory of Religious Capital in Political Rhetoric." Journal of Black Studies 52, no. 8 (July 30, 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 employing five basic rhetorical strategies— appeal to prophetic authority, kategoria versus apologia, erotema, biblical allusion, and anecdote in order to defend why their perceived political party either won or lost the 2020 general elections. The analysis revealed that the deliberative rhetoric of the prophets suggested a biased hermeneutic of God’s will in favor of their preferred political affinity. The study has implications for further research in media studies, religious communication, and the question of divinity in partisan politics.

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Hodgkins, Hope Howell. "Rhetoric versus Poetic: High Modernist Literature and the Cult of Belief." Rhetorica 16, no. 2 (1998): 201–25. http://dx.doi.org/10.1525/rh.1998.16.2.201.

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Abstract: High-modernist writers professed a disdain for rhetoric and yet found it hard to escape. They scorned the artifice of traditional, overt rhetoric and they did not wish to acknowledge that all communication is rhetorical, whether frankly or covertly. They especially distrusted “persuasion by proof” just as they distrusted traditional religion, aversions which had significant consequences for modernist literature. Modernists such as Pound favored poetry over the more frankly rhetorical genre of fiction. They valued the poet's privilege, first articulated by Aristotle and later by Sidney, of writing only of possibilities and therefore escaping the constraints of rhetoric and of historical veracity. Nevertheless, in order to justify their poetics, these modernists developed the concept of poetic belief first popularized by Matthew Arnold and elaborated upon by I. A. Richards and T. S. Eliot. Ultimately that modernist poetics became not only a substitute for religion but a new form of the rhetoric which modernists had hoped to avoid. The poetic theory helped the literature create a covert religious rhetoric that frequently denied its own existence in a ploy for audience belief.

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Freedman, Michael. "Fighting from the Pulpit: Religious Leaders and Violent Conflict in Israel." Journal of Conflict Resolution 63, no. 10 (March 13, 2019): 2262–88. http://dx.doi.org/10.1177/0022002719832346.

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Religious leaders greatly influence their constituents’ political behavior. Yet, it is unclear what events trigger nationalist attitudes among religious leaders and why this effect occurs more among some religious leaders rather than others. In this article, I examine the content of Israeli Rabbinic rhetoric during different military and political conflicts. Drawing on an original collection of Sabbath pamphlets distributed to Synagogues, I demonstrate that religious rhetoric is highly responsive to levels of violence for the Israeli–Palestinian conflict. I find that religious rhetoric and tone are more nationalist during conflict with the Palestinians and that this effect is mediated by religious ideologies toward the state. In contrast, religious rhetoric does not respond to military conflict in Lebanon or other internal Israeli political conflicts. These findings highlight under what conditions religious leaders infuse conflict with a religious tone, arguably making it harder to gain support for political compromise among the religious public.

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Diab, Rasha. "Legal-Political Rhetoric, Human Rights, and the Constitution of Medina*." Rhetorica 36, no. 3 (2018): 219–43. http://dx.doi.org/10.1525/rh.2018.36.3.219.

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The article demonstrates how the Constitution of Medina (622 ce) is a multidimensional rhetoric of justice that countered rampant violence in the nascent city-state known as Medina. To make this argument, the article first introduces this legal-political text and explicates the rhetorical exigence that mandated Medina's inhabitants to articulate a framework for rights and obligations. Second, the article demonstrates how the constitution unified this citizenry by (1) recognizing everyone's equal standing, equality, and rights—especially to religious freedom and justice—across their religious and tribal affiliations; and (2) establishing institutional measures that realize these rights. As rhetoric of possibility, the Constitution of Medina constituted a community and modeled rights discourse.

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Mazor, Yair. "Hosea 5.1-3: Between Composttional Rhetoric and Rhetorical Composition." Journal for the Study of the Old Testament 14, no. 45 (October 1989): 115–26. http://dx.doi.org/10.1177/030908928901404510.

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Goldzwig, Steve. "A rhetoric of public theology: The religious rhetor and public policy." Southern Speech Communication Journal 52, no. 2 (March 1987): 128–50. http://dx.doi.org/10.1080/10417948709372684.

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Khan, Sharif, and Dr Muhammad Syed ul Hassanat. "المحاسن البلاغية في الصحيح لمسلم من بَابُ الْوَصِيَّةِ بِالثُّلُثِ:دراسة تحليلية." Al-Duhaa 3, no. 01 (June 1, 2022): 104–16. http://dx.doi.org/10.51665/al-duhaa.003.01.0184.

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There is no doubt that Aḥādīths (sayings) of The Prophet (PBUH) have the great importance in the Islamic Jurisprudence because it is the second source of Islamic law after the Holy Quran. Due to the immense importance of Aḥādīth, the religious and research Scholars have paid a close attention to emerge and highlight the all aspects of Aḥādīth regarding Islamic Jurisprudence, Arabic Literatures and Rhetorical peculiarities etc. Imam Muslim's book Ṣaḥīḥ Muslim contains texts which are examples of Rhetorical. Every chapter in Imam Muslim's book is an example of rhetoric. But the main question of this research is what is the rhetoric in Kitāb al ul Waṣiyyah Bil Thuluth? The answer to this question is required in this research. Therefore the scholars have tried their best in this article to discuss the Rhetorical peculiarities of the Ṣaḥīḥ Muslim from Kitāb al ul Waṣiyyah Bil Thuluth as well as, I have analyses the definition of Rhetoric in line with different ancient modern scholars.

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Blosser, Andrew J. "The Church Fathers and the Ethics of Propaganda: A Christian Approach to Public Rhetoric." Studies in Christian Ethics 35, no. 1 (October 18, 2021): 140–54. http://dx.doi.org/10.1177/09539468211045032.

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Although religious ethicists commonly assess the content of public communication to determine its merits, this article argues that the style and techniques of communication deserve similar analysis. Propaganda often employs rhetorical techniques that impress the recipient through persuasive sleight-of-hand or emotional appeal. Drawing on the church fathers’ suspicion of classical rhetoric, as well as Augustine's guarded defense of a specific type of rhetoric, the author formulates two principles of ethical propaganda that may assist public communicators in persuading ethically. These two principles are the procedural movement of beauty from truth, and the use of caritas as a primary motivator in persuasion.

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Manolescu, Beth Innocenti, and Mike Milford. "Bernard Lamy's L'Art de Parler Addresses Religious Exigencies." Rhetorica 26, no. 4 (2008): 417–38. http://dx.doi.org/10.1525/rh.2008.26.4.417.

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Abstract: Bernard Lamy's view of rhetoric in L'Art de Parler may be explained as an attempt to address religious exigencies. Lamy advises about two religious roles: theologian and preacher. Theologians' attempts to overcome ignorance and preachers' attempts to overcome willful blindness and inattentiveness in congregations help to account for why Lamy views truth as a matter of certainty rather than probability, and argument as syllogistic rather than connected to style and audience beliefs. Since Lamy conceives of a traditional sense of rhetoric——copious eloquence——as a source of religious problems, he advocates a modernized view of rhetoric to address them.

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Bulley, Alan D. "Death and rhetoric in the Hebrews "hymn to faith"." Studies in Religion/Sciences Religieuses 25, no. 4 (December 1996): 409–23. http://dx.doi.org/10.1177/000842989602500403.

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Michael R. Cosby's The Rhetorical Composition and Function of Hebrews 11 provides the most extensive rhetorical analysis of the passage in question. In spite of the title of his book, however, Cosby's discussion of "function" has more to do with the rhetorical function of individual elements of style in Hebrews 11 than it has to do with the workings of the chapter as a persuasive unit. This article attends to the role of chapter 11 in the argumentation of Hebrews by building on Cosby's work through analysis of the techniques of epideictic rhetoric in connection with orations celebrating the dead, and of the inter-relation of the themes of pistis, suffering and death.

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Zebiri, Kate. "Towards a Rhetorical Criticism of the Qur'an." Journal of Qur'anic Studies 5, no. 2 (October 2003): 95–120. http://dx.doi.org/10.3366/jqs.2003.5.2.95.

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This article represents a tentative and preliminary investigation of the possibilities inherent in a new rhetorical criticism of the Qur'an, i.e. one that does not confine itself to any single tradition but is willing to draw on whatever resources may be deemed useful. It begins by showing why the Qur'an is particularly suited to a rhetorical approach, and goes on to discuss the scope and definition of rhetoric, and to give an overview of its conceptual development in both the Graeco-Roman and Arab-Islamic traditions. It then looks at the special relationship between religion and rhetoric and makes some comparative observations about the Bible and the Qur'an as potential objects of rhetorical criticism. Finally, there is a brief look at selected methodological issues which have particular relevance for the Qur'an: chronology, synchronicity versus diachronicity, the exegetical tradition and the Qur'anic stories (qiṣaṣ). While this article is mainly concerned with theoretical issues, it is to be hoped that some (including this author) will be encouraged to undertake the work of actually applying some of the principles of rhetorical criticism to the Qur'an in a more holistic way than has hitherto been attempted.

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Steen-Johnsen, Tale. "The rhetoric of love in religious peacebuilding." Journal of Contemporary Religion 35, no. 3 (September 1, 2020): 433–48. http://dx.doi.org/10.1080/13537903.2020.1810972.

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Seamon, Roger. "Theocraticism: The Religious Rhetoric of Academic Interpretation." Philosophy and Literature 21, no. 2 (1997): 319–31. http://dx.doi.org/10.1353/phl.1997.0058.

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Gitay, Yehoshua. "Religious Rhetoric and Public Deliberation: Preliminary Thoughts." Javnost - The Public 8, no. 3 (January 2001): 51–58. http://dx.doi.org/10.1080/13183222.2001.11008779.

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George, Ann L. "Grounds of Assent in Joseph Priestley's A Course of Lectures on Oratory and Criticism." Rhetorica 16, no. 1 (1998): 81–109. http://dx.doi.org/10.1525/rh.1998.16.1.81.

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Abstract: Despite Joseph Priestley's contemporary importance, little has been written on his rhetoric, A Course of Lectures on Oratory and Criticism (1762). Most commentators group him with the other new rhetoricians Smith, Campbell, and Blair, ignoring the philosophical foundations as well as the political and educational practices that informed Priestley's rhetorical theory. Located within a larger context of reform and a specific rhetorical situation at Warrington Academy, Priestley's Lectures illustrate his attempt to establish rational argument as the most compelling way for Dissenters to argue for religious and civil liberty, a goal that clearly distinguishes Priestley from his Scottish contemporaries and that marks the source of his most original contributions to eighteenth-century rhetoric.

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Matthew, Michael. "Faith Borders, Healing Territories & Interconnective Frontier? Wellness & Its Ecumenical Construct in African Shrines, Christian Prayerhouses & Hospitals." Numen 22, no. 1 (February 11, 2020): 240–60. http://dx.doi.org/10.34019/2236-6296.2019.v22.29619.

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The religious geography of most health-seekers in modern Africa easily transverses the faith worlds of other religious traditions, thus building inevitably a lively-network of ecumenical spaces that surprisingly create an interpenetrating dialogue between African traditional shrines, Christian prayerhouses and western hospitals. The open-border policy of healing sites in Nigeria and Ghana in particular provides ecumenical directions and enriches interfaith conversations among different religious traditions. Consequently, the present study underscores the subversion of the dogmatic rhetoric of the different faith traditions in the quest of health and wholeness at healing sites. This ecumenical triangulation of the faith-borders projects a new religious landscape where the hostile rhetoric of faith traditions are clearly suspended, and a new appreciation of other faiths in definition of health and wellness is popularly entrenched. The existential blurring of dogmatic and traditional faith-borders raises new questions—and interesting perspectives in the modern study of religions, health and inter-faith/ecumenism in Africa.

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Watts, James W. "Rhetorical Strategy in the Composition of the Pentateuch." Journal for the Study of the Old Testament 20, no. 68 (December 1995): 3–21. http://dx.doi.org/10.1177/030908929502006801.

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Greco-Roman theorists of rhetoric pointed out the persuasive force of story, list and divine sanction in combination and considered it dangerous. That practical insight, if not that evaluation, was shared by writers throughout the ancient world who on its basis structured texts of various types to maximize their rhetorical power. In ancient Israel, where law was published through public readings of entire documents, the need to maximize the texts' persuasive force led writers to employ the same rhetorical strategy. Thus law finds itself in the company of story and divine sanctions in almost all of Israel's extant legal traditions until the late first millennium BCE. As these traditions were combined into ever larger blocks of material, the setting in public readings of whole documents must have become increasingly anachronistic. Yet the rhetoric of story, list and divine sanction still shapes the maze of genres and traditions which make up the Pentateuch.

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Lewis, Todd Vernon. "Religious Rhetoric in Southern College Football: New Uses for Religious Metaphors." Southern Communication Journal 78, no. 3 (July 2013): 202–14. http://dx.doi.org/10.1080/1041794x.2013.770064.

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Cunningham, David S. "Theology as Rhetoric." Theological Studies 52, no. 3 (September 1991): 407–30. http://dx.doi.org/10.1177/004056399105200301.

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Mozdzenski, Leonardo, and Albert de Albuquerque. "LGBT RIGHTS ARE HUMAN RIGHTS: SOCIAL WORK AND THE FIGHT AGAINST THE LGBTPHOBIC DISCOURSE OF “GAY CURE”." REVES - Revista Relações Sociais 3, no. 3 (June 20, 2020): 0162–77. http://dx.doi.org/10.18540/revesvl3iss3pp0162-0177.

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This paper proposes to critically examine the LGBTphobic comments of social workers against the content of the video For Social Work there is no "gay cure", created by the Brazilian Federal Council of Social Work (CFESS). Thus, based on the theoretical and methodological principles of Critical Discourse Analysis (CDA), this research investigates how the construction of meanings of the arguments made in those prejudiced posts proceeds. CDA proposes to describe, interpret and disseminate how forms of power, domination and social inequality are (re)produced in discursive practices, in their socio-political and cultural contexts. More particularly, this study turns its attention to the rhetorical appeals of ethos and pathos observed in those statements that were favorable to the proposition of therapies for sexual (re)orientation ("gay cure"), thus reproducing the hate speech, stigmatization and discrimination against the human rights of the members of the gender and sexuality diverse community. The findings can be arranged into five analytical categories: the cis-hetero-compulsory rhetoric, the "freedom of thought" rhetoric, the "right to choose" rhetoric, the neoconservative rhetoric and the religious rhetoric.

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Crines, Andrew S., and Kevin Theakston. "“Doing God” in Number 10: British Prime Ministers, Religion, and Political Rhetoric." Politics and Religion 8, no. 1 (January 23, 2015): 155–77. http://dx.doi.org/10.1017/s1755048315000036.

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AbstractThis article analyses British prime ministers' use of religious language and their own religious beliefs in their political rhetoric. This is used to justify policy, support their ideological positions, present a public persona, and cultivate their personal ethical appeal and credibility as values-driven political leaders. The focus is on the use and the nature of the religious arguments of Margaret Thatcher, Tony Blair, Gordon Brown and David Cameron. As political leaders, British prime ministers are aware of the need to modify and tailor their language in response to changing audiences and contexts. “Doing God” is a difficult and risky rhetorical strategy for British prime ministers but it increasingly has the potential to yield political benefits.

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AZOVTSEVA, Sofia. "SERMON AS A RELIGIOUS COMMUNICATION (EMOTIONAL TOOLS OF PERSUASION IN THE SERMONS BY ANTONIJ RADYVYLOVS’KYI)." Ezikov Svyat (Orbis Linguarum) 18, no. 1 (March 27, 2020): 9–17. http://dx.doi.org/10.37708/ezs.swu.v18i1.1.

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Territorially and mentally, Ukraine is the borderland of different civilizations. Ukraine’s geographical location and historical conditions have drastically affected the course of social, political and cultural developments. It appears that the Baroque era became an important bridge in the convergence of Western and Eastern Europe. The rhetoric and homiletic genre held an important place in the art system of the old Ukrainian literature, and even more so in the Ukrainian Baroque literature in the time of radical national upheavals and inter-confessional wars. Since the early 1600’s the Ukrainian sermon acquired some new features, which was due mostly to the socio-historical changes. A major role in the development of church oratory prose was played by the instructors of the Kyiv-Mohyla Collegium, whose rhetoric textbooks relied on both the ancient theory of rhetoric art and the Baroque works of the literati from Central and Western Europe. The "new" type of a sermon, i.e., a topical kazannia (sermon), evolved as a part of the anti-Catholic cultural and religious movement, which was a reflection of the socio-political situation. Whereas in the 1500’s and early 1600’s theUkrainian sermon constituted an exegesis of the Biblical text (expository sermons) designed in a moral and instructive spirit, the late 1600’s saw the arrival of the sermon whose main feature became the departure from the homily principle. Instead, the Gospel passages were interpreted in compliance with the principles of a rhetorical speech, or, to be more exact, of a topical kazannia. Antonij Radyvylovs’kyj was a Kyiv-Mohyla Collegium alumnus, so his sermons were built on the premises of Rhetoric art.

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Gin, Willie. "Jesus Q. Politician: Religious Rhetoric in the United States, Australia, and Canada." Politics and Religion 5, no. 2 (July 30, 2012): 317–42. http://dx.doi.org/10.1017/s1755048312000053.

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AbstractSociologist Peter Berger once said that if India is the most religious country and Sweden the least, then the United States is a nation of Indians ruled by Swedes. In terms of use of religious rhetoric by politicians, however, the United States actually comes closer to being a nation of Indians ruled by Indians, while Australia a nation of Swedes ruled by “Swindians,” and Canada a nation of “Swindians” ruled by Swedes. This article provides evidence for these claims and assesses theories as to what causes greater use of religious rhetoric by politicians. Size of the religious population and the rights revolution are not decisive in determining whether politicians heavily use religious rhetoric. The article argues that the politicization of religion is related to coalition-building incentives with Catholics.

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Journal articles on the topic 'Religious Rhetoric'

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