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Автор: Grafiati

Опубліковано: 24 січня 2023

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1

Hirst, Russel. "The Influence of Theology on the Rhetorical Theory of Austin Phelps." Journal for the History of Rhetoric 16, no. 2 (July 2013): 165–88. http://dx.doi.org/10.5325/jhistrhetoric.16.2.0165.

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ABSTRACT Studies in the history of rhetoric can be enriched by paying more attention to the relationship between theological belief and rhetorical theory. This article describes ways in which theology shaped the rhetorical theory of Austin Phelps (1820–1890), the fifth Bartlet professor of sacred rhetoric at Andover Theological Seminary, America's first graduate school of theology and a premiere institution for rhetorical education during the nineteenth century.

2

Longaker, Mark Garrett. "Timothy Dwight's Rhetorical Ideology of Taste in Federalist Connecticut." Rhetorica 19, no. 1 (2001): 93–124. http://dx.doi.org/10.1525/rh.2001.19.1.93.

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Recent histories of early American rhetoric have not contextualized the rhetorics studied sufficiently, resulting particularly in an ahistorical portrait of Timothy Dwight as a “civic rhetor”. This essay situates Dwight's rhetorical theory in the political, social, and economic environment of early America. Particularly, it argues that Dwight's ideas about rhetoric, morality, politics, and theology were all tied together by his conception of “taste”, and in his career as a public minister, as a teacher at Yale, and as an active political figure in eighteenth-century Connecticut, Dwight pushed an ideology of taste that supported early American Federalism.

3

Weidner, Daniel. "Kants Säkularisierung der Philosophie, die politische Theologie der bürgerlichen Gesellschaft und die Kritik der Bibel." Zeitschrift für Religions- und Geistesgeschichte 59, no. 2 (2007): 97–120. http://dx.doi.org/10.1163/157007307780384622.

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AbstractKant's relation to religion and theology is complex since he tries both to delimit theology's influence and to inherit its discursive power. The essay explores the different critical strategies and rhetorical means that Kant uses to deal with theology: theological analogies and metaphors in his systematic thought, a new kind of ,philosophy of religion,' a political theology of civil society, and finally a specific way of reading the Bible.

4

Gronewoller, Brian. "Augustine’s Utilization of Rhetorical Economy in His Early Theology of Creation (On Genesis against the Manichaeans 1.21.32)." Vigiliae Christianae 74, no. 3 (June 2, 2020): 303–15. http://dx.doi.org/10.1163/15700720-12341433.

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Abstract While the majority of previous scholarship on Augustine’s theology has treated his references to rhetorical concepts as incidental, Robert Dodaro (2004), Michael Cameron (2010), Mark Clavier (2014) and Adam Ployd (2017), have recognized recently that Augustine incorporated sundry aspects of rhetorical theory into his theology in a consequential manner. In this article I advance this new scholarly movement in two ways. First, I show that Augustine also used rhetorical theory in a consequential manner in his early theology of creation; I argue that Augustine utilized the rhetorical concept of economy (oeconomia) as the logic justifying God’s declaration that the completed creation was “very good” (Gen 1.31) by means of a close reading of De Genesi aduersus Manichaeos 1.21.32. Secondly, I combine my findings in this article with previous research to contend that future scholarship on Augustine’s theology should treat his references to rhetorical concepts as potentially consequential.

5

Finan, Thomas M. "Non in Dialectica?" Moreana 33 (Number 127-, no. 3-4 (December 1996): 133–50. http://dx.doi.org/10.3366/more.1996.33.3-4.11.

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Manfred Hoffmann starts from a twofold constatation. Erasmus rejected the scholastics’ theological method, i.e. the deriving of cogent conclusions from metaphysical principles by syllogistic, dialectical reasoning. In his own “theology” Erasmus reverts to the literary hermeneutics of Classical and patristic “rhetoric”. Hoffmann examines how Erasmus thus constructs a distinct theological framework and a distinct “rhetorical theology”. The present article discusses Hoffmann’s questions about such a theology, especially whether it is theology at all, and if so, at what level of the “systematic”. The article argues that Erasmus ignores an intrinsic and essential element in ancient rhetoric: the systematic intellectual armature of Classical and patristic metaphysics, of which dialectic is the organon or method.

6

Souders, Michael C. "Preaching the Restored Gospel: John Nicholson's Homiletic Theories for Young Mormons." Rhetorica 27, no. 4 (2009): 420–45. http://dx.doi.org/10.1525/rh.2009.27.4.420.

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John Nicholson's The Preceptor is the first book dedicated to an explicitly Mormon rhetorical theory, which he attempts to employ in the troubled landscape of LDS missionary training. This essay examines Nicholson's advice to missionaries, and argues that The Preceptor links logos and the Holy Spirit together in homiletic division of labor, connecting traditional Christian preaching with indigenous Mormon style and theology. By studying The Preceptor we can gain an appreciation for how rhetorical theories develop specific features that reflect a particular culture's location in history and society, and examine a rhetoric that served as an alternative to mainstream American religious and secular rhetorical development.

7

Wagner, Nathan. "Rhetorical Distinctions in Augustine's Early and Later Writing." Rhetorica 36, no. 2 (2018): 105–31. http://dx.doi.org/10.1525/rh.2018.36.2.105.

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This article seeks to view Augustine's early work as a form of revelatory rhetoric where the aim is to define and express the nature of the divine. This aim contrasts with Augustine's post-ordination work where the aim is more deliberative in nature through a language that instructs and moves his audience. While the contexts and rhetorical purposes of these eras are distinct, there is a continuity in terms of Augustine's theology. I argue that it is Augustine's rhetorical context that distinguishes his early and later work through an analysis of De libero arbitrio.

8

Craun, Justin R., and Joshua D. Henson. "Transitioning to a Servant Leadership Culture Through the Teachings of Jesus." European Journal of Theology and Philosophy 2, no. 2 (March 15, 2022): 1–8. http://dx.doi.org/10.24018/theology.2022.2.2.61.

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The study of servant leadership has been extensively defined with a list of applicable attributes; however, has limited guidance on implementation of a servant leadership culture within an existing leadership culture. The research gap was addressed through socio-rhetorical analysis using social and cultural texture of the Matthew 20:20-28 pericope. The exegetical analysis revealed five emerging themes applicable to Jesus’ methods of servant leadership implementation. These transitioning themes included: organizational order of change, everyone matters, new identity and values, implementation without compromise, and speak more about the new than the old.

9

Johnson, Russell. "The Ministering Critic: Kierkegaard’s Theology of Communication." Religions 11, no. 1 (January 8, 2020): 35. http://dx.doi.org/10.3390/rel11010035.

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This paper analyzes Kierkegaard’s scattered writings on communication to foreground the distinctively theological dimension of Kierkegaard’s rhetorical theory. “Indirect communication” needs to be understood as a strategy to address a specific theological problem, namely, the tendency for readers who think they are already Christian to dismiss or domesticate rhetoric that summons them to authentic Christian existence. Since Christianity is an “existence-communication,” the questions of what it means to be a Christian and how one can faithfully communicate Christianity are integrally linked for Kierkegaard. Contemporary apologists, activists, and preachers who rely on more direct modes of communication to express the Christian gospel have much to learn from Kierkegaard’s grappling with the illusions that beset Christian witness.

10

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.

11

Hartelius, E. Johanna, and Jason Micheli. "‘The Living Word Has Its Way with You’: The Apocalyptic Homiletics of Rev. Fleming Rutledge." Journal for the History of Rhetoric 23, no. 3 (September 1, 2020): 227–52. http://dx.doi.org/10.5325/jhistrhetoric.23.3.0227.

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ABSTRACT This article examines the tandem functions of rhetoric and theology through a case study of the apocalyptic homiletics of Rev. Fleming Rutledge, one of the first women ordained to the Episcopal priesthood. We propose that apocalyptic rhetoric might be understood not only with reference to its topics (such as a cataclysmic end of days) or context (social disarray), but as a disclosive and revelatory announcement. Central to this disclosure is the homilist’s orientation to agency and the etymology of apocalypsis from the Greek apokaluptein, to reveal by unveiling (kalumna, veil). Through a reading of Rutledge’s sermons (1978–2006), contrasting them with mainline Protestant preaching from the 1970s onward, we identify three qualities of apocalyptic homiletics: revelation, catechism, and a totalizing perspective. Offering a distinct theology of rhetoric, the article expands the field of apocalyptic rhetoric by approaching revelation as a theological and rhetorical disclosure-through-intervention, involving the rhetor with divine becoming and perfection.

12

Kearney, Michael R. "Melanchthon’s Didactic Genre and the Rhetoric of Reformation." Rhetorica 40, no. 1 (2022): 23–42. http://dx.doi.org/10.1525/rh.2022.40.1.23.

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As professor of Greek and theology at the University of Wittenberg, Philip Melanchthon (1497–1560) authored three of the most important rhetorical textbooks of his era. Melanchthon’s addition of a new genre of rhetoric, the didactic, to the classical genres of demonstrative, judicial, and deliberative oratory illuminates his view of rhetoric as an instrument for the renaissance and reformation of traditions and institutions. Cultivating faculties of judgment and understanding was Melanchthon’s prescription for survival amid theological and political chaos—a prescription that continues to hold value for rhetors in the current historical moment.

13

Toom, Tarmo. "Rhetorical Economy in Augustine's Theology by Brian Gronewoller." Journal of Early Christian Studies 30, no. 1 (March 2022): 162–64. http://dx.doi.org/10.1353/earl.2022.0011.

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14

Miller, Vincent J. "Public Theology: An Ever-Changing Task." Horizons 43, no. 2 (November 8, 2016): 361–67. http://dx.doi.org/10.1017/hor.2016.112.

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Public theology involves political and rhetorical engagement in political debates about the social consequences of Christian commitment, and prudential attempts to judge and form public debate with Christian theological and moral principles. It has consequences for our understanding of Christian discipleship as much as it does for public debate.

15

Johnson, Andre. "The Prophetic Persona of James Cone and the Rhetorical Theology of Black Theology." Black Theology 8, no. 3 (June 9, 2010): 266–85. http://dx.doi.org/10.1558/blth.v8i3.266.

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16

Briggman, Anthony. "Revisiting Irenaeus’ Philosophical Acumen." Vigiliae Christianae 65, no. 2 (2011): 115–24. http://dx.doi.org/10.1163/157007210x499023.

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AbstractThe primary place held by Scripture in the theology of Irenaeus of Lyons is beyond doubt. A number of scholars have pointed out, however, that Irenaeus also utilizes philosophy and rhetoric to his advantage. Despite the gains of this research there is a persistent tendency to trivialize Irenaeus’ philosophical and rhetorical ability. In this paper I argue against this tendency by calling more attention to the philosophical ability that Irenaeus displays. In the first place, I summarize the current state of scholarly opinion on the role of philosophy and rhetoric in Irenaeus’ thought. In the second, I illustrate Irenaeus’ use of philosophy by examining his comments in Against Heresies 3,24,2-3,25,5.

17

Siebert, Bradley. "Rhetorical Ethics Stemming from Kaufman's One-World Christian Theology." International Journal of Religion and Spirituality in Society 2, no. 4 (2013): 1–11. http://dx.doi.org/10.18848/2154-8633/cgp/v02i04/51019.

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18

Herndl, Carl G., and Danny A. Bauer. "Speaking Matters: Liberation Theology, Rhetorical Performance, and Social Action." College Composition and Communication 54, no. 4 (June 2003): 558. http://dx.doi.org/10.2307/3594185.

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19

Irvin, Matthew W. "“A Confidence as Bold”: The Rhetorical Construction of Evangelical Authority in Hugh Latimer's “Sermon of the Plough”." Rhetorica 40, no. 3 (2022): 256–96. http://dx.doi.org/10.1525/rh.2022.40.3.256.

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Hugh Latimer's 1548 “Sermon of the Plough” is well-known as an example of early English evangelical rhetoric. However, the sermon has often been considered as an effect of, rather than a participant in, evangelical theology. This article reads Latimer's rhetoric, especially his creation of a persona, as fully theological, using Melanchthon's valorization of rhetoric over logic as a model. Latimer's sermon produces an authority that is not limited to Latimer himself, but serves as a reformation of Catholic notions of the authoritative role of the Church, a role based upon the rhetorically effective presentation of the Bible.

20

DEROUCHIE, JASON S. "Circumcision in the Hebrew Bible and Targums: Theology, Rhetoric, and the Handling of Metaphor." Bulletin for Biblical Research 14, no. 2 (January 1, 2004): 175–203. http://dx.doi.org/10.2307/26422710.

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Abstract In the Hebrew Bible, circumcision terminology is often used figuratively for anything that is opposed to Israel's God. Because Israel alone among all the peoples of the ancient world amputated the foreskin during the rite, prophetic rhetoric could characterize any hostility to the Lord with "foreskin" language. In rendering the Hebrew, the official targums were quick to substitute nonliteral, more concrete equivalents for the metaphorical circumcision terminology. Consequently, while the targums generally capture the voice and perspective of their parent text, they at times miss the full theological substance and cutting rhetorical jab contained therein.

21

DEROUCHIE, JASON S. "Circumcision in the Hebrew Bible and Targums: Theology, Rhetoric, and the Handling of Metaphor." Bulletin for Biblical Research 14, no. 2 (January 1, 2004): 175–203. http://dx.doi.org/10.2307/bullbiblrese.14.2.0175.

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Abstract In the Hebrew Bible, circumcision terminology is often used figuratively for anything that is opposed to Israel's God. Because Israel alone among all the peoples of the ancient world amputated the foreskin during the rite, prophetic rhetoric could characterize any hostility to the Lord with "foreskin" language. In rendering the Hebrew, the official targums were quick to substitute nonliteral, more concrete equivalents for the metaphorical circumcision terminology. Consequently, while the targums generally capture the voice and perspective of their parent text, they at times miss the full theological substance and cutting rhetorical jab contained therein.

22

Weinreich, Spencer J. "An Infinity of Relics: Erasmus and the Copious Rhetoric of John Calvin's Traité des reliques." Renaissance Quarterly 74, no. 1 (2021): 137–80. http://dx.doi.org/10.1017/rqx.2020.316.

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John Calvin's “Traité des reliques” (1543) inventories early modern Europe's fraudulent relics. Yet, theologically speaking, authenticity is irrelevant: all relics are idols to the evangelical Protestant, while for Catholics prayer's intention, not its conduit, was paramount. This article locates a solution in Calvin's humanist formation: chiefly, his debt to Desiderius Erasmus—not to Erasmus's satirical or devotional works, but to his rhetorical theory of copia. The “Traité” amasses a copia, an abundance, of fakes, burying the cult of relics in its own contradictions. Fusing rhetoric and proof, this mass juxtaposition subjects sacred presence to noncontradiction, patrolling vital confessional borders in Reformation theology.

23

Simić, Anka. "SAVINE BESEDE U STUDENICI I ŽIČI U DOMENTIJANOVOM „ŽITIJU SVETOG SAVE“." Nasledje, Kragujevac XVIII, no. 50 (2021): 191–202. http://dx.doi.org/10.46793/naskg2150.191s.

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This work examines The Life of Saint Sava by Domentian, three orations more precisely which Saint Sava enounced – two of them in Studenica and one in Žiča. We are especially interested in the rhetorical dimension of Sava’s orations, and his opinion about the world and life also, since he was the first Serbian enlightener and philosopher within the framework of Orthodox theology. We concluded that Sava’s orations were great examples of preached and testified theology. His orations were distinguished by its charismatic character and its widest ecclesial dimensions, such as the theology of the Holy Fathers of Orthodoxy through the ages.

24

Wickman, Matthew. "Theology Still?" PMLA/Publications of the Modern Language Association of America 132, no. 3 (May 2017): 674–80. http://dx.doi.org/10.1632/pmla.2017.132.3.674.

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“I hope my attitude will not be regarded as irreverent,” Maurizio Ascari declares before launching into a critique of Franco Moretti's critical methods (3). By contrast, I undertake no critique of Moretti's methods, but my attitude toward his work is at least somewhat irreverent, if also appreciative. I titled an early draft of this essay “Distant Reading and the New Poetics of Enchantment; or, Toward a Literary History That Is Spiritual but Not Religious.” This title was self-consciously outrageous, since there is little that is overtly enchanted, let alone spiritual, about Moretti's criticism. Indeed, one of the recurring rhetorical fillips in his book Distant Reading involves the disparagement of close reading as a kind of theology: “At bottom,” close reading is “a theological exercise—very solemn treatment of very few texts taken very seriously—whereas what we really need is a little pact with the devil: we know how to read texts, now let's learn how not to read them. Distant reading: where distance … is a condition of knowledge” (48; see also 33, 67, 89, and 113). By invoking enchantment and spirituality to describe his work, then, I was looking to underscore, a little cheekily, how rigorous engagement with his “pact with the devil” reveals similar features to those Moretti partly discredits—namely, credulity, “superstition” (Johnson 84), and “mystery” (Goodwin xiii). In essence, my aim was to employ close reading—of distant reading—as a kind of return, if not revenge, of the repressed.

25

Watson, Francis. "Scripture in Pauline Theology: How Far Down Does It Go?" Journal of Theological Interpretation 2, no. 2 (2008): 181–92. http://dx.doi.org/10.2307/26421400.

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Abstract Paul's scriptural interpretation is fundamentally important for the development of Christian readings of (what would come to be called) the "Old Testament." The question is how important scripture really is for his own theology; a long tradition of Pauline interpreters have regarded its importance as fairly minimal. This essay presents a critique of the "minimalist" case, which argues, first, that scriptural citation is for Paul merely a rhetorical strategy intended to reinforce his own apostolic authority; second, that he cites proof texts with little regard for their original contexts; and third, that his scriptural interpretation is predetermined by his own prior theological convictions. In opposition to these claims, it is argued here that the rhetorical dimension of citation is compatible with issues of theological substance; that individual citations can serve to represent larger blocks of scriptural material; and that Paul's theological convictions are themselves codetermined by his scriptural interpretation. Even as an apostle, Paul learns things from scripture that he would not know without it.

26

Watson, Francis. "Scripture in Pauline Theology: How Far Down Does It Go?" Journal of Theological Interpretation 2, no. 2 (2008): 181–92. http://dx.doi.org/10.2307/jtheointe.2.2.0181.

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Abstract Paul's scriptural interpretation is fundamentally important for the development of Christian readings of (what would come to be called) the "Old Testament." The question is how important scripture really is for his own theology; a long tradition of Pauline interpreters have regarded its importance as fairly minimal. This essay presents a critique of the "minimalist" case, which argues, first, that scriptural citation is for Paul merely a rhetorical strategy intended to reinforce his own apostolic authority; second, that he cites proof texts with little regard for their original contexts; and third, that his scriptural interpretation is predetermined by his own prior theological convictions. In opposition to these claims, it is argued here that the rhetorical dimension of citation is compatible with issues of theological substance; that individual citations can serve to represent larger blocks of scriptural material; and that Paul's theological convictions are themselves codetermined by his scriptural interpretation. Even as an apostle, Paul learns things from scripture that he would not know without it.

27

Foster, David. "“In Every Drop of Dew”: Imagination and the Rhetoric of Assent in English Natural Religion." Rhetorica 12, no. 3 (1994): 293–325. http://dx.doi.org/10.1525/rh.1994.12.3.293.

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Abstract: Seventeenth-century “natural religion” in England included the work of many theologians and scientists who comprised a close-knit discourse community shaped by a common theology and many similarities in intellectual outlook. They developed a complex rhetoric compounded of probabilistic reasoning and a wide range of figurative conventions for the argument from design. These writings offer a rich intertext of discursive practices which are more classically rooted, more intuitive and imaginative in appeal, and simultaneously more probabilistic and less demonstrative in reasoning, than has generally been assumed. This essay focuses on the imaginative, figurative dimensions of this work, identifying its primary classical sources and its sanctions in the rhetorical theory of the time.

28

Johnson, Jr., Bob L. "On Pentecostals and Pentecostal Theology." PNEUMA 38, no. 1-2 (2016): 123–47. http://dx.doi.org/10.1163/15700747-03801015.

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Few contemporary scholars have influenced biblical theology more than Walter Brueggemann. As an authority on the Hebrew Bible, he has earned the respect of theologians worldwide. His work speaks to a variety of audiences in the church and academy. Of special interest here are the relationships he has developed with pentecostal scholars in recent years. His rhetorical approach to Scripture, coupled with the prominence this method affords the biblical text, speaks to Pentecostals. His appreciation for the wonder, mystery, and generativity of the biblical narrative likewise reflects a common emphasis. The priority he gives to the theological interpretation of the text contrasts with the historical-critical approach that once dominated the field. Within this theological context, the purpose of this interview was threefold: 1) to hear Brueggemann’s account of his own spiritual journey as a disciple and scholar—that is, his testimony; 2) to explore the origins and nature of his relationship with Pentecostals; and 3) to understand his perceptions of pentecostal theology.

29

Dean, Kenda Creasy. "The New Rhetoric of Youth Ministry." Journal of Youth and Theology 2, no. 2 (January 27, 2003): 8–19. http://dx.doi.org/10.1163/24055093-90000111.

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Surprisingly, despite the litany of crises that ushered in the twenty-first century, the rhetoric of despair that once typified the conversation about mainline Protestant youth ministry shows signs of softening. This article traces three developments that have gathered momentum in the last thirty years to set the stage for a rhetorical change of heart surrounding youth ministry. Today's conversation about ministry with young people aligns itself with practical theology as well as Christian education, claims as its context global postmodernity as well as youth culture, and interprets its curriculum as the spiritual practices of the Christian community, and not simply as youth programs. Armed with a broader purpose, a broader context, and a broader curriculum, the present discourse surrounding youth ministry suggests an emerging "rhetoric of hope" as it sets out to redefine the church as well as youth ministry itself.

30

Mailloux, Steven. "Thinking with Christian Existentialism: Freedom in Burke’s Dramatism and Berdyaev’s Dostoevsky." Literature of the Americas, no. 9 (2020): 106–32. http://dx.doi.org/10.22455/2541-7894-2020-9-106-132.

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Kenneth Burke’s logology is a way of thinking about how to understand the use of language—what he calls “symbolic action”—and how to use language to make sense of various human practices, including interpretive acts. This is a dialectic in thought between rhetoric as language-use and interpretation as making-sense. In The Rhetoric of Religion Burke’s theotropic logology uses theology to interpret symbolic action and symbolic action to interpret theology. Burke extends to other interpretive projects this same rhetorical-hermeneutic strategy of analogically translating words from one domain into another, from one meaning into another. This strategy is one way Burke thinks with other authors and their texts. The present essay uses some of Burke’s published and unpublished work to show how he thinks with the Christian Existentialism of Nicholas Berdyaev and Fyodor Dostoevsky, especially on the topic of freedom. In his thinking with Berdyaev, Burke agrees with the Russian theo-philosopher about the importance of freedom. Indeed, the act of freedom, dramatized in Dostoevsky and described by Berdyaev, forms the very center of Burke’s theory of symbolic action, his Dramatism and ultimately his Logology. Freedom is the condition of possibility for human action as opposed to mere motion, and free will is the necessary product of the cycle of terms implicit in the idea of hierarchical order presented in Burke’s The Rhetoric of Religion.

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Hirst, Russel. "The Influence of Theology on the Rhetorical Theory of Austin Phelps." Advances in the History of Rhetoric 16, no. 2 (July 3, 2013): 165–88. http://dx.doi.org/10.1080/15362426.2013.827597.

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Pinto, Porfírio. "Arquitetura teológica vieiriana: uma teologia (retórica) humanista." e-Letras com Vida: Revista de Estudos Globais — Humanidades, Ciências e Artes 02 (2019): 170–77. http://dx.doi.org/10.53943/elcv.0119_13.

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Father Antonio Vieira wrote a work of circumstance — letters, sermons and papers — that he calls «choupanas» (huts), and a work of great research — The Key of the Prophets — who he also calls «palácios altíssimos» (towering palaces). In all these texts there is a rhetorical-humanistic theology, which he shares with many thinkers of his time, and particularly with its confreres. The innovative aspect of this theology is that it also makes use of «new» sources (historical reflection and Jesuit spirituality) and new inspirations (from Vieira himself) that make it unique and deserving a deepening that has not been done.

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Rocha Parker, Iskander I., and György E. Szönyi. "Classical and Christian Auctoritas in Marsilio Ficino’s preface to the Corpus Hermeticum." Clotho 2, no. 2 (December 18, 2020): 75–87. http://dx.doi.org/10.4312/clotho.2.2.75-87.

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Marsilio Ficino’s fame as a translator, not least due to his contributions to theology and the development of hermeticism, has already been established by Frances Yates and debated by Wouter Hanegraaff. For each of his translations of Greek texts, Ficino wrote a preface to guide and to manipulate the reader. This paper presents an analysis of the auctoritas in the paratext of the Corpus Hermeticum, analyzing it as a rhetorical device used by Ficino to express his ideas, particularly the role of Hermes Trismegistus. Ficino used his rhetorical skill not only to translate from Greek to Latin but also to support his theories in commentaries, letters, or, in this case, prefaces.

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O’Flaherty, Niall. "The rhetorical strategy of William Paley’s Natural theology (1802): Part 1, William Paley’s Natural theology in context." Studies in History and Philosophy of Science Part A 41, no. 1 (March 2010): 19–25. http://dx.doi.org/10.1016/j.shpsa.2009.12.004.

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McLaren, Peter, and Petar Jandrić. "Karl Marx and Liberation Theology: Dialectical Materialism and Christian Spirituality in, against, and beyond Contemporary Capitalism." tripleC: Communication, Capitalism & Critique. Open Access Journal for a Global Sustainable Information Society 16, no. 2 (May 4, 2018): 598–607. http://dx.doi.org/10.31269/triplec.v16i2.965.

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This paper explores convergences and discrepancies between liberation theology and the works of Karl Marx through the dialogue between one of the key contemporary proponents of liberation theology, Peter McLaren, and the agnostic scholar in critical pedagogy, Petar Jandrić. The paper briefly outlines liberation theology and its main convergences with the works of Karl Marx. Exposing striking similarities between the two traditions in denouncing the false God of money, it explores differences in their views towards individualism and collectivism. It rejects shallow rhetorical homologies between Marx and the Bible often found in liberation theology, and suggests a change of focus from seeking a formal or Cartesian logical consistency between Marxism and Christianity to exploring their dialectical consistency. Looking at Marxist and Christian approaches to morality, it outlines close links between historical materialism and questions of value. It concludes that the shared eschaton of Marxism and the Christianity gives meaning to human history and an opportunity to change it.

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Norheim, Bård Eirik Hallesby. "The Crux of a Surrogate Apology: An Evaluation of Norwegian Mission Leaders’ Apology to Boarding School Children (2009)." Mission Studies 36, no. 1 (February 21, 2019): 105–26. http://dx.doi.org/10.1163/15733831-12341620.

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Abstract This article analyses and discusses what constitutes the central difficulty (crux) of a surrogate apology – a corporate apology where a leader apologizes vicariously on behalf of an organization. Starting with a rhetorical analysis of the surrogate apology given by Norwegian mission leaders to children going to mission boarding schools (2009), the article proceeds to evaluate the theological status of such a surrogate apology in the light of forgiveness as a key practice in a theology of missio Dei. Drawing on rhetorical and theological analysis, the article concludes that the central difficulty lies in the aporetic nature of the response. It is therefore essential to acknowledge and address this aporia, even as a theological challenge.

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McClure, Christopher Scott. "Hell and Anxiety in Hobbes's Leviathan." Review of Politics 73, no. 1 (2011): 1–27. http://dx.doi.org/10.1017/s0034670510000847.

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AbstractDespite his statements that the fear of damnation is greater than the fear of violent death, scholars have generally overlooked Hobbes's vision of hell. Hobbes's reinterpretation of hell is meant to redirect peoples' anxiety about whether they will get into heaven or hell into anxiety about whether there is a hell and if so, what it will be like. He did not expect that citizens of his state would accept his theology or that they would become secularists or atheists. He hoped that they would be left with an indeterminate belief they would be averse to examining. This becomes clear when Hobbes's theology is seen in light of his epistemology and his complex rhetorical strategy. Hobbes's theology has been rejected, but there is an affinity between his hopes for indeterminate belief and the religious attitudes of many in the West.

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KLASSEN, JUSTIN D. "Truth as a ‘Living Bond’: A Dialectical Response to Recent Rhetorical Theology." International Journal of Systematic Theology 10, no. 4 (October 2008): 431–46. http://dx.doi.org/10.1111/j.1468-2400.2008.00353.x.

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Blitefield, Jerry. "Who Measures “Due Measure”? or, Karos Meets Couuter-Kairos: Implications of Isegotia fOr Classical Notions of Kakos." Journal for the History of Rhetoric 6, no. 1 (January 1, 2003): 5–13. http://dx.doi.org/10.5325/jhistrhetoric.6.1.0005.

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Abstract This essay grows out of a larger project, one in which I look to account theoretically for ways in which underpowered groups creatively manage limited physical resourcesfor maximum rhetoricaleffect. My assumption in that larger project is that underpowered groups - groups whose publicness must be either granted or commandeered from same more greatly pouered group (e.g., government) - suchgroups encounter and engage constraints ofpublic rhetoric in way not necessarily of concern to the overpowered. For example, the mayor of any city can, at his or her choosing, call together a press conference inside City Hall to address tbe issue of homelessness: the homeless do not possess tbat same rhetorical option. Of the three terms central to that larger project - place, kairos, and delivery - it is upon kairos that I will focus this essay. My argument here is that. while I am respectful of the literature accounting for kairos as a rhetorical concern in ancient Athens, most of that literature focuses on the etymology, philosophy, or theology of the term, Fully acknowledging that literature, I wish to add politial dimension, and propose that kairos becomes even more complex when coupled with perhaps the most Significant political development in the democratization of classical Athens: isegoria, or the right of any citizen to address the Assembly.

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Poster, Carol. "An Organon for Theology: Whately's Rhetoric and Logic in Religious Context." Rhetorica 24, no. 1 (2006): 37–77. http://dx.doi.org/10.1525/rh.2006.24.1.37.

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Abstract This essay argues that Whateley's rhetorical and logical theories are systematically related to his religious thought and the religious controversies in which he was involved. It analyzes Whately's works on reasoning in light of his pertinent religious notions, namely, a distinction between true and nominal Christianity; rejection of idolatry; abrogation of Mosaic Law; the relationship of the empirical facts of God's Creation and Revelation to human speculations; the priesthood of all believers; and the concomitant necessity of private judgment.

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Fiorenza, Elisabeth Schüssler. "Rhetorical Situation and Historical Reconstruction in 1 Corinthians." New Testament Studies 33, no. 3 (July 1987): 386–403. http://dx.doi.org/10.1017/s002868850001434x.

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In the past fifteen years or so New Testament scholars have sought to balance the predominantly historical orientation of biblical studies with insights and methods derived from literary studies and literary criticism. In addition, discussions of hermeneutics and pastoral ‘application’ have attempted to replace the overall framework of meaning that has been eroded by the eclipse of biblical theology understood as salvation history. Finally, the studies of the social world of early Christianity have focused anew on the social-political situation and economic-cultural conditions of the New Testament writers and their communities. However, these discussions have not yet led to the formulation of a new integrative paradigm in biblical interpretation. This paper seeks to contribute to this three-pronged discussion by utilizing rhetorical criticism for the interpretation of Paul's first extant letter to the community of Corinth. My main goal is thereby not to add a ‘new interpretation’ to the many variant readings of 1 Corinthians but to explore the questions, methods, and strategies involved in the interpretation of the letter.

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Sutcliffe, Ruth. "To Flee or Not to Flee? Matthew 10:23 and Third Century Flight in Persecution." Scrinium 14, no. 1 (September 20, 2018): 133–60. http://dx.doi.org/10.1163/18177565-00141p10.

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Abstract When faced with persecution, Christians behaved in a range of ways, from confessing and accepting (or even provoking) martyrdom to apostasising. Another option was to flee. Tertullian’s perspective on flight varied with the rhetorical purposes of his writings. Other third century writers, notably Clement, Origen and Cyprian, argued that flight was a viable option in order to make life safer for those left behind, to avoid being complicit in the persecutors’ sin and for preservation in order to continue one’s work and witness. All four cited or alluded to Matthew 10:23 in support of their position. This paper explores the theological and contextual factors which informed their differing exegesis of this passage, concluding that theology was the primary influence for Clement and Origen, rhetorical aims for Tertullian, and for Cyprian, the role and duty of the bishop in changing circumstances.

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HEDGES, PAUL. "IS JOHN MILBANK'S RADICAL ORTHODOXY A FORM OF LIBERAL THEOLOGY? A RHETORICAL COUNTER." Heythrop Journal 51, no. 5 (September 8, 2009): 795–818. http://dx.doi.org/10.1111/j.1468-2265.2009.00527.x.

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Johnson, Andre E. "God is a Negro: The (Rhetorical) Black Theology of Bishop Henry McNeal Turner." Black Theology 13, no. 1 (April 2015): 29–40. http://dx.doi.org/10.1179/1476994815z.00000000045.

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Flaherty, Niall O’. "The rhetorical strategy of William Paley’s Natural theology (1802): Part 2, William Paley’s Natural theology and the challenge of atheism." Studies in History and Philosophy of Science Part A 41, no. 2 (June 2010): 128–37. http://dx.doi.org/10.1016/j.shpsa.2010.03.004.

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Hogan, Kevin. "Entering into Otherness: The Postmodern Critique of the Subject and Karl Rahner's Theological Anthropology." Horizons 25, no. 2 (1998): 181–202. http://dx.doi.org/10.1017/s0360966900031145.

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AbstractThe critique of the subject and subjectivity in postmodern theory serves also as as critique of the modern turn to the subject in theology. After reviewing that critique in contemporary literary and rhetorical theory, this article examines the concept of the subject in Karl Rahner's theological anthropology. This article argues that both postmodern theory and Rahner's anthropology suggest alternatives to the autonomous subject, and that Rahner's view can provide a description of an authentic, semi-permeable, and historically mediated subject.

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Pikovskiy, Ivan V. "Liturgical theology of psalm 120 (121)." Issues of Theology 3, no. 2 (2021): 159–76. http://dx.doi.org/10.21638/spbu28.2021.203.

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The Songs of Ascents (Psalms 120–134) can be understood as the songs of the pilgrims, historically associated with Sion and symbolically with man’s journey along the road of life. Included in this collection psalm 120 (121) is rather short and does not contain references to historical events of the past. This is why probably it was left without attention in Russian biblical studies. In foreign studies, this poem is often interpreted as a private song of a pilgrim leaving his home, written in the form of a dialogue between father and son (Bob Becking, Arthur Weiser, Klaus Seibold). Following Sigmund Mouvenkel, Hans-Joachim Kraus and Marina Manatti, the author of this article suggests a liturgical approach to the analysis of the psalm 120 (121). The poem contains a rhetorical question from a pilgrim (v. 1), a priest’s answer (v. 2) and words of consolation (v. 3–8). The theology of the psalm focuses the reader’s attention on the role of YHWH, who in relation to man is not only the creator, but also the helper, guardian, stronghold and cover. The peculiarities of the “liturgical theology” of this hymn, according to the author, show that in the present form, psalm 120 is adapted for liturgical performance. Consequently, the psalm was primarily performed in the Jerusalem temple by priests or Levites, and afterwards, it was sung by ordinary Israelites on their way back home.

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Moore, Rickie D. "John Goldingay’s Theology of the Book of Isaiah: An Appreciative Response." Journal of Pentecostal Theology 25, no. 1 (April 20, 2016): 9–15. http://dx.doi.org/10.1163/17455251-02501004.

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This review of John Goldingay’s Theology of the Book of Isaiah, presented in the light of Goldingay’s fruitful engagements with Pentecostal scholars for many years, affirms its deft handling of the richness and complexities of Isaiah’s thought in a way that is highly accessible and refreshingly creative. Particular note is taken of Goldingay’s skillful way of laying out the theological themes of the book of Isaiah in relation to its structural features, both in its parts and in its entirety, and also to the author’s effective rhetorical tactic of drawing out the newness of Isaiah’s key theological terms by rendering and elaborating them in entirely fresh ways. The review points to two areas that might have been given more attention in Goldingay’s work as key embodiments of Isaiah’s theology: the historical narratives in Isaiah that focus on Ahaz and Hezekiah, respectively, and the theme of the raising up of children.

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Mihăilă, Corin. "The Greco-Roman Rhetoric Background of Sophia in 1 Corinthians 1-4." Perichoresis 17, s2 (July 1, 2019): 15–26. http://dx.doi.org/10.2478/perc-2019-0033.

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Abstract It seems that the Corinthians appreciated rhetorical eloquence and had therefore esteemed their teachers according to their rhetorical abilities. This could be the root problem behind dissensions as they are confronted by the apostle Paul in 1 Corinthians 1-4. This hypothesis is one among other proposals for the background behind the concept of sophia, however, it is both the oldest and the most recent one at the same time. It is assumed by most recent commentators and seems to make the most sense in the context of these beginning chapters of 1 Corinthians. Nevertheless, the concept of sophia in 1 Corinthians 1-4 allows for at least two senses: the means by which one knows God and persuasive speech. It is against the second understanding of sophia that Paul presents his theology of preaching in 1 Corinthians 2:1-5 and it is this second sense that constitutes the cause of the dissensions in Corinth.

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Smith, Joshua Paul. "“I Will Also Ask You a Question” (Luke 20:3): The Social and Rhetorical Function of Opposing-Turn Questions in the Gospel of Luke." Biblical Theology Bulletin: Journal of Bible and Culture 52, no. 3 (August 2022): 172–81. http://dx.doi.org/10.1177/01461079221107563.

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In this essay, I argue that Jesus’s mastery of the use of questions as a method of public argumentation is a key component of his characterization in the Gospel of Luke. As Douglas Estes has argued convincingly, a bias against questions exists within the Western intellectual tradition, which tends to favor declarative propositions for the negotiation of truth claims. This bias has resulted in the general neglect of the logical, rhetorical, literary, and philosophical role that interrogatives play in agonistic discourse (Estes, 2–9). Reading the questions of Jesus in Luke through a socio-rhetorical lens, I argue that a proper understanding of the social function of questions in the first century reveals a key insight underlying Luke’s theology of the crucifixion, suffering, and death of Jesus that has until recently gone unnoticed: namely, that within an honor/shame social matrix, Jesus’s failure to respond to the questions of his interrogators constitutes a willful submission to the violent principalities and powers of this world.