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Journal articles on the topic 'Eloquence from the pulpit'

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Author: Grafiati

Published: 8 June 2024

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1

Dalmaijer, Evi, Solange Ploeg, and Jaap de Jong. "‘Maranatha’: Kuyper komt eraan! : Van preek tot partijtoespraak: de welsprekendheid van Abraham Kuyper." Tijdschrift voor Taalbeheersing 42, no. 2 (July 1, 2020): 147–68. http://dx.doi.org/10.5117/tvt2020.2.004.dalm.

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Abstract ‘Maranatha’: Kuyper is coming! From sermon to party speech: Abraham Kuyper’s eloquenceIn this article, we present a rhetorical-historical analysis of the speech Maranatha by Dutch politician and former pastor Abraham Kuyper. Kuyper’s style of speech stands out in nineteenth century Dutch political culture, as it is generally more expressive and aimed at the public compared to the pragmatic and legal style of his colleagues in Parliament. Through close reading of the speech Maranatha, we show how Kuyper’s political rhetoric was influenced by various rhetorical elocutio and pathos strategies from pulpit oratory that he learned during his time as a pastor. By reconstructing the professors, academic tradition and homiletic manuals that influenced Kuyper’s theological education, we have determined four main advices for pulpit oratory: 1) choose one main theme that is well known, 2) create a feeling of unity through ‘venturing’ into the public, 3) make sure the speech is understandable to a large public and 4) use stylistic pathos figures in order to move the audience. Kuyper employs all four advices in Maranatha for the purpose of creating a sense of unity within his audience.

2

Whelan, Ruth. "The Paradoxes of Preaching in Print: Seeing and Believing in the Sermons of Jacques Abbadie." Irish Journal of French Studies 16, no. 1 (December 1, 2016): 87–105. http://dx.doi.org/10.7173/164913316820201535.

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The boom in printed sermons in French in the latter half of the seventeenth-century is usually attributed, on the one hand, to the popularity of pulpit eloquence and, on the other, to the piety of both preacher and faithful. However, this study of the rhetorical organisation, imagery, and printing history of the sermons of Jacques Abbadie points to a more ambiguous explanation for the boom. Although the French Reformed Churches counselled their pastors against the pursuit of eloquence in their preaching, Abbadie made a display of it, and engaged in theoretical reflection to justify his practice. According to him, pulpit eloquence promotes receptivity in the faithful; but, with hindsight, it is clear that it also promotes the preacher. Publishing eloquent sermons publicised the hermeneutical and oratorical gifts of the preacher; the epistle dedicatory advertised his social connections; thus the printed sermon was also a strategy for advancing the career of the preacher.

3

Bullard, Paddy. "Pride, Pulpit Eloquence, and the Rhetoric of Jonathan Swift." Rhetorica 30, no. 3 (2012): 252–76. http://dx.doi.org/10.1525/rh.2012.30.3.252.

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Jonathan Swift was contemptuous of the figure of the orator in his satirical writings, and yet he proved to be one of the most influential figures behind the eighteenth-century ‘elocutionary movement’ in Great Britain. His most distinctive remarks on the subject of practical rhetoric concern the art of pulpit eloquence. The simple style that Swift consistently recommends is both a rebuke to and a weapon against the false eloquence of a particular ethical class: the impertinently proud. The force behind this weapon is Swift's analysis of the moral assumptions of his opponents, and particularly their faith in the rhetorical efficacy of ‘conviction’, against which Swift proposes his own defense of ‘hypocrisy’. The moral and theological principles that inform Swift's rhetoric have contextual roots in contemporary commentary on sacred eloquence, and particularly in the efforts of late-seventeenth-century French writers, including Caussin, Lamy and Fénelon, to formulate a rhetorical ethics that does not betray the preacher (elevated above and unanswered by his audience as he must be) into the temptations of pride.

4

Bullard, Paddy. "Pride, Pulpit Eloquence, and the Rhetoric of Jonathan Swift." Rhetorica 30, no. 3 (June 2012): 252–76. http://dx.doi.org/10.1353/rht.2012.0014.

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5

King, Bruce, John Agard, and Satoshi Kitamura. "From the Devil's Pulpit." World Literature Today 72, no. 2 (1998): 438. http://dx.doi.org/10.2307/40153950.

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6

Bowers, Allan J. "From Desk to Pulpit." Expository Times 100, no. 11 (August 1989): 421. http://dx.doi.org/10.1177/001452468910001108.

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7

Subbiondo, Joseph L. "From pragmatics to semiotics." Historiographia Linguistica 23, no. 1-2 (January 1, 1996): 111–22. http://dx.doi.org/10.1075/hl.23.1-2.06sub.

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Summary John Wilkins’ (1614–1672) earlier work on pulpit oratory in Ecclesiastes (1646) and Gift of Prayer (1655) provide a rationale for his later work on philosophical language in his Essay towards a Real Character (1868). Clauss (1982) pointed out that one could view Wilkins’ linguistic writings as compatible, and the present paper advances her argument by showing that his work on philosophical language grew out of his work on pulpit oratory. Moreover, his pulpit oratory is rooted in pragmatics – how to move the listener to righteous action – while his philosophical language is focused on semiotics – how to convey the ‘true meaning’ of all things and notions.

8

Hill, Ian E. J. "Nietzsche’s Mad Eloquence." Journal for the History of Rhetoric 26, no. 3 (November 2023): 283–304. http://dx.doi.org/10.5325/jhistrhetoric.26.3.0283.

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Abstract This article argues that Nietzsche advanced a rhetorical theory that enacted an attitude of creative destruction by subverting the norms of traditional, yet effective, Greco-Roman rhetoric with a dizzying, distasteful, untimely, unteachable, and impractical mad eloquence. The argument draws particular attention to two aphorisms from The Gay Science. Nietzsche partially described what I call mad eloquence in the obscure aphorism “Two Speakers” (Zwei Redner) and exemplified it with the performance of the madman in the infamous aphorism of the same name (Der tolle Mensch). The first speaker affirmed and then questioned the Greco-Roman rhetorical tradition, but the second blew it up. After establishing how and why Nietzsche confirmed the utility of traditional rhetorical theory, this article demonstrates how he redefined rhetoric as the art of discovering the available means to cultivate confusion and alienate audiences with reconceived parrhēsia, obnoxious delivery and ethos, impropriety, uncommonplaces, logical irrationality, unteachable inimitability, a very delayed persuasive effect, and an insufferable style.

9

Mascitelli, Justin R., Seungwon Yoon, Tyler S. Cole, Helen Kim, and Michael T. Lawton. "Does eloquence subtype influence outcome following arteriovenous malformation surgery?" Journal of Neurosurgery 131, no. 3 (September 2019): 876–83. http://dx.doi.org/10.3171/2018.4.jns18403.

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OBJECTIVEAlthough numerous arteriovenous malformation (AVM) grading scales consider eloquence in risk assessment, none differentiate the types of eloquence. The purpose of this study was to determine if eloquence subtype affects clinical outcome.METHODSThis is a retrospective review of a prospectively collected clinical database of brain AVMs treated with microsurgery in the period from 1997 to 2017. The only inclusion criterion for this study was the presence of eloquence as defined by the Spetzler-Martin grading scale. Eloquence was preoperatively categorized by radiologists. Poor outcome was defined as a modified Rankin Scale (mRS) score 3–6, and worsening clinical status was defined as an increase in the mRS score at follow-up. Logistic regression analyses were performed.RESULTSTwo hundred forty-one patients (49.4% female; average age 33.9 years) with eloquent brain AVMs were included in this review. Of the AVMs (average size 2.7 cm), 54.4% presented with hemorrhage, 46.2% had deep venous drainage, and 17.0% were diffuse. The most common eloquence type was sensorimotor (46.1%), followed by visual (27.0%) and language (22.0%). Treatments included microsurgery alone (32.8%), microsurgery plus embolization (51.9%), microsurgery plus radiosurgery (7.9%), and all three modalities (7.5%). Motor mapping was used in 9% of sensorimotor AVM cases, and awake speech mapping was used in 13.2% of AVMs with language eloquence. Complications occurred in 24 patients (10%). At the last follow-up (average 24 months), 71.4% of the patients were unchanged or improved and 16.6% had a poor outcome. There was no statistically significant difference in the baseline patient and AVM characteristics among the different subtypes of eloquence. In a multivariate analysis, in comparison to visual eloquence, both sensorimotor (OR 7.4, p = 0.004) and language (OR 6.5, p = 0.015) eloquence were associated with poor outcomes. Additionally, older age (OR 1.31, p = 0.016) and larger AVM size (OR 1.37, p = 0.034) were associated with poor outcomes.CONCLUSIONSUnlike visual eloquence, sensorimotor and language eloquence were associated with worse clinical outcomes after the resection of eloquent AVMs. This nuance in AVM eloquence demands consideration before deciding on microsurgical intervention, especially when numerical grading systems produce a score near the borderline between operative and nonoperative management.

10

France, Dick. "From a Rural Pulpit: Lammas Day." Rural Theology 9, no. 1 (July 29, 2011): 77–80. http://dx.doi.org/10.1558/ruth.v9i1.77.

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11

Francis, Leslie J. "From a Rural Pulpit: Holy Baptism." Rural Theology 17, no. 1 (January 2, 2019): 60–61. http://dx.doi.org/10.1080/14704994.2019.1585108.

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12

Savoie, Donald J. "Just another voice from the pulpit." Canadian Public Administration/Administration publique du Canada 38, no. 1 (March 1995): 133–36. http://dx.doi.org/10.1111/j.1754-7121.1995.tb01134.x.

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13

Lawrence, William B. "Phillips Brooks: Pulpit Eloquence. By David B. Chesebrough. Great American Orators, 30. Westport, Conn.: Greenwood, 2001. xxii + 188 pp. $77.00 cloth." Church History 71, no. 4 (December 2002): 918. http://dx.doi.org/10.1017/s0009640700096748.

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14

Wang, Tai-il. "From Altar to Pulpit, From Korban to Torah." Theology and the World 91 (September 30, 2017): 9–49. http://dx.doi.org/10.21130/tw.2017.09.91.9.

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15

Livnat, Zohar, and Ayelet Kohn. "Morality, loyalty and eloquence." Journal of Language and Politics 17, no. 3 (July 20, 2018): 405–27. http://dx.doi.org/10.1075/jlp.17001.liv.

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Abstract The new dialogic, conversational nature of television broadcast news (Hamo, 2009) poses a challenge to traditional commentators, who are forced to move from an authoritative monologue to a confrontational dialogue that requires additional flexibility and conversational skills. The paper focuses on an Israeli case study which presents a confrontational dialogue in which one of the discussants is an experienced military correspondent and commentator. We demonstrate the various resources he uses in order to cope with a complex discursive challenge by using multimodal tools, both verbal and visual (Kress 2010; Kress and Van Leeuwen 2001; Jewitt and Oyama 2001). Besides interrupting his interlocutor’s eloquent discourse in any possible way, demonstrating his well-known direct and involved television persona, the military correspondent employs institutional discursive resources such as using authoritative voice and taking the role of the mediator. Concession structures (Anscombre 1985) reflect his inner moral conflict toward the issue (Livnat 2012).

16

Astley, Jeff. "From a Rural Pulpit: St Valentine's Day." Rural Theology 8, no. 2 (March 17, 2010): 179–82. http://dx.doi.org/10.1558/ruth.v8i2.179.

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17

Jones, Gareth. "From a Rural Pulpit: Faith in Action." Rural Theology 9, no. 2 (July 28, 2011): 161–65. http://dx.doi.org/10.1558/ruth.v9i2.161.

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18

محسن, ضرغام علي. "The eloquence of the hadiths of Ahl al-Bayt () and their impact on linguistic correction." Kufa Journal of Arts 1, no. 28 (September 8, 2016): 449–68. http://dx.doi.org/10.36317/kaj/2016/v1.i28.6119.

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The eloquence of the tongue that characterized the hadiths of Ahl al-Bayt (G), devoid of vulgarity and savage strangeness, plentiful in words, abundant in meanings, which did not involve defects or slips, and was the purest language, and the sweetness of eloquence after the Qur’an. It was supposed to set the balance, the control for the highest levels of eloquence and clarification, from which the linguistic rules are taken, at their various phonetic, morphological, grammatical, and semantic levels, and to take what corresponds to the melody of their sayings, and to subtract those that reject them.

19

صالح, ميثم مهدي. "Linguistic creativity in the words of Imam Ali ()." Kufa Journal of Arts 1, no. 35 (April 3, 2018): 199–228. http://dx.doi.org/10.36317/kaj/2018/v1.i35.6193.

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After this study, in the words of the Commander of the Faithful, I wanted to summarize the most important findings of the study: No one denies that the words of Imam Ali (B) are words that represent the truest manifestations of creativity. This is why his reasons are summarized as follows:His soul had never been infected with atheistic beliefs or other than the monotheistic belief before, so it accepted Islam with eagerness and sincerity.The Bani Hashem boy was raised in the homes of eloquence and eloquence, and in the tribe of eloquence and eloquence, and in the most eloquent environment of those who uttered adverbs, so he learned his qualities and virtues and gained from his logic what he acquired. Reasons to say he has and contented himself with the inexhaustible spring, which is the Holy Quran.You study in the greatest school in history (the Qur’an school),

20

Bate, Jonathan, and M. L. Stapleton. "Harmful Eloquence: Ovid's "Amores" from Antiquity to Shakespeare." Shakespeare Quarterly 49, no. 4 (1998): 438. http://dx.doi.org/10.2307/2902242.

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21

Nagle, Betty Rose, and M. L. Stapleton. "Harmful Eloquence: Ovid's "Amores" from Antiquity to Shakespeare." Classical World 92, no. 1 (1998): 51. http://dx.doi.org/10.2307/4352185.

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22

Yelenevskaya, Maria N., and Larisa Fialkova. "From 'Muteness' to Eloquence: Immigrants' Narratives about Languages." Language Awareness 12, no. 1 (March 2003): 30–48. http://dx.doi.org/10.1080/09658410308667064.

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23

Bengtsson, Staffan. "›Beredsamkeit‹ in Lessing’s Zur Geschichte und Litteratur: A reply to Herder." Rhetorik 33, no. 1 (January 1, 2014). http://dx.doi.org/10.1515/rhet.2014.006.

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AbstractTowards the end of Ueber die neuere Deutsche Litteratur (1767), Johann Gottfried Herder publicly makes the call that homiletics is in need of a »completely different kind of eloquence«. Ciceronian eloquene in Germany did not have any public space except from the pulpit, and the eloquence from the pulpit made the public passive, because the preacher pronounced sentences like a judge in a court. Herder turned instead to the Bible as a book that is in need of interpretation, to literature as a public arena where different opinions could meet, to the reader as a detective, and to the story of creation as the secret model by which to create an all-embracing perspective from a diversity of viewpoints. Herder took a series of isolated judgments (fragments) from leading journals of his day and shaped these broken pieces into a puzzle pieces (fragments in a new sense) which can be put together as an image of German literature. Although it challenged the division between painting and poetry of Laokoon, Lessing adopted this form of presentation in his new work Zur Geschichte und Litteratur (1773-1777), but retorted on a grander scale by presenting puzzle pieces from manuscripts of the Herzog August Library. At this time, Herder, Goethe and Lessing could be seen as an avant-garde bound together by a similar form of presentation.

24

"From Desk to Pulpit." Expository Times 103, no. 4 (January 1992): 112–18. http://dx.doi.org/10.1177/001452469210300405.

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"From Desk to Pulpit." Expository Times 103, no. 5 (February 1992): 142–50. http://dx.doi.org/10.1177/001452469210300505.

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"From Desk to Pulpit." Expository Times 103, no. 6 (March 1992): 175–81. http://dx.doi.org/10.1177/001452469210300606.

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"From Desk to Pulpit." Expository Times 103, no. 7 (April 1992): 208–15. http://dx.doi.org/10.1177/001452469210300705.

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"From Desk to Pulpit." Expository Times 103, no. 8 (May 1992): 239–44. http://dx.doi.org/10.1177/001452469210300806.

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"From Desk to Pulpit." Expository Times 103, no. 9 (June 1992): 275–81. http://dx.doi.org/10.1177/001452469210300906.

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"From Desk to Pulpit." Expository Times 103, no. 11 (August 1992): 337–42. http://dx.doi.org/10.1177/001452469210301106.

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"From Desk to Pulpit." Expository Times 104, no. 1 (October 1992): 13–20. http://dx.doi.org/10.1177/001452469210400105.

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"From Desk to Pulpit." Expository Times 104, no. 2 (November 1992): 48–55. http://dx.doi.org/10.1177/001452469210400207.

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33

"From Desk to Pulpit." Expository Times 104, no. 3 (December 1992): 80–87. http://dx.doi.org/10.1177/001452469210400305.

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34

"From Desk to Pulpit." Expository Times 104, no. 5 (February 1993): 141–47. http://dx.doi.org/10.1177/001452469310400505.

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"From Desk to Pulpit." Expository Times 104, no. 6 (March 1993): 178–83. http://dx.doi.org/10.1177/001452469310400605.

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"From Desk to Pulpit." Expository Times 104, no. 7 (April 1993): 210–16. http://dx.doi.org/10.1177/001452469310400706.

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37

"From Desk to Pulpit." Expository Times 104, no. 8 (May 1993): 238–45. http://dx.doi.org/10.1177/001452469310400805.

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"From Desk to Pulpit." Expository Times 104, no. 9 (June 1993): 271–72. http://dx.doi.org/10.1177/001452469310400905.

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"From Desk to Pulpit." Expository Times 104, no. 10 (July 1993): 301–8. http://dx.doi.org/10.1177/001452469310401005.

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"From Desk to Pulpit." Expository Times 104, no. 11 (August 1993): 336–42. http://dx.doi.org/10.1177/001452469310401105.

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"From Desk to Pulpit." Expository Times 104, no. 12 (September 1993): 366–72. http://dx.doi.org/10.1177/001452469310401205.

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42

"From Desk to Pulpit." Expository Times 105, no. 1 (October 1993): 16–22. http://dx.doi.org/10.1177/001452469310500106.

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43

"From Desk to Pulpit." Expository Times 105, no. 2 (November 1993): 46–51. http://dx.doi.org/10.1177/001452469310500205.

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"From Desk to Pulpit." Expository Times 105, no. 3 (December 1993): 77–84. http://dx.doi.org/10.1177/001452469310500304.

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"From Desk to Pulpit." Expository Times 105, no. 4 (January 1994): 111–16. http://dx.doi.org/10.1177/001452469410500404.

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"From Desk to Pulpit." Expository Times 105, no. 5 (February 1994): 145–52. http://dx.doi.org/10.1177/001452469410500505.

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"From Desk to Pulpit." Expository Times 105, no. 6 (March 1994): 171–76. http://dx.doi.org/10.1177/001452469410500604.

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"From Desk to Pulpit." Expository Times 105, no. 7 (April 1994): 209–16. http://dx.doi.org/10.1177/001452469410500705.

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"From Desk to Pulpit." Expository Times 105, no. 8 (May 1994): 241–47. http://dx.doi.org/10.1177/001452469410500805.

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"From Desk to Pulpit." Expository Times 105, no. 9 (June 1994): 274–81. http://dx.doi.org/10.1177/001452469410500905.

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