ENGL / COMM 4103 Rhetoric and Persuasion

1. ENGL / COMM 4103Rhetoric and Persuasion Augustine: De Doctrina Christiana, Book IV

2. Augustine on Rhetoric Since, therefore, there has been placed equally at our disposal the power of eloquence . . . why is it not zealously acquired by the good, so as to do service for the truth . . . ? (457)

3. Augustine’s Rhetoric • References to Prior Rhetorical Theorists • Numerous references to Cicero: • The most important of these is the division of the offices of rhetoric; rhetoric should instruct, please, and persuade. • Also: “Wisdom without eloquence is of small avail to a country, but eloquence without wisdom is a great hindrance (458). • A nod or two toward Aristotle: • “the means of discovering what the thought may be, and the means of expressing what the thought is” (456) • Defense of Christian rhetorical practices on Aristotelian lines: rhetoric can defend, as well as attack, Christianity; thus, rhetoric should be used to defend the faith from those who would use rhetoric to attack it.

4. Augustine’s Rhetoric • Rhetoric & Wisdom • In Augustine’s rhetorical theory, the idea of wisdom almost always means biblical knowledge gained through study of the scriptures. • Wisdom takes precedence over eloquence. • Rote memorization of the scriptures is insufficient; firm interpretive practices are necessary (459): • “I do not mean . . . the very copious reading and memorizing of them, but in the true understanding and the careful investigation of their meaning” (459) • Best of all: wisdom and eloquence: • “[H]e is better than either of these, who quotes them at will, and understands them as he ought” (459).

5. Augustine’s Rhetoric • Clarity and Correctness • Clarity is the single most important quality of Christian discourse: • “[T]hey should labor, first and foremost, to be understood through their clearness of expression” (464). • Clarity is all that is necessary for instruction. • Correctness [esp. regarding Latin translations] should not interfere with clarity. • “For what is the good of correctness of speech if the understanding of the hearer does not follow it . . . ?” (465).

6. Augustine on Style: “[Instruction] depends upon the things we say; the other two [pleasing and persuading], upon our manner of saying them” (466).

7. Augustine’s Rhetoric • Style • Style is almost completely unnecessary for instruction. • Rhetoric that pleases and/or entertains, on the other hand, requires attention to style: • “[I]f his aim is also to please the one to whom he speaks, or to persuade him, he will not accomplish it by any other manner of speaking whatsoever, but it is of moment how he speaks, in order to accomplish it” (466).

8. Augustine’s Rhetoric • Instruct, Please, and Move • Instructing: Subdued Style • Pleasing: Moderate Style • Moving: Grand Style • Using the three styles: • The subdued style is more sustainable than either of the others. • The grand style is unsustainable because the emotional pitch to which the audience is raised is unsustainable.

9. Augustine on Style “[T]he higher the pitch to which the feelings are to be excited . . . the shorter the time that this can be maintained once they have been excited. And so we must take care lest desiring to lift higher what is already lifted high, there be rather a fall from the pitch of excitement already attained” (478)

10. Augustine on Style • Applying the Styles • Because the grand style is unsustainable, homilies must be interspersed with the subdued and moderate styles (478). • The default style should be the subdued style. • The truly eloquent orator should attempt to instruct, please, and move in each instance of discourse; thus the subdued, moderate, and grand styles should (ideally) always be used together (481)

11. 8 Observations on De Doctrina Christiana • Eight Observations: • Augustine’s rhetoric is concerned, almost exclusively, with homiletic preaching. • Augustine’s rhetoric is popular rhetoric, concerned with communication across educational and social barriers. • Augustine’s rhetoric is dedicated to developing hermeneutics in service of homiletics. • Augustine’s rhetoric is ethos focused: “Proof in Christian rhetoric derives from the authoritative utterances in the sacred texts and from the moral authority of the speaker, not from argumentation” (181).

12. 8 Observations Continued • Style is more important than invention in Augustine’s rhetoric, even if he downplays style. • To Augustine, Christian rhetoric, as a field of study and practice, is no different than pagan rhetoric. • Augustine’s rhetoric is both a refutation and an affirmation of sophistic rhetorical practices: • Augustine rejects the implied moral relativism inherent in sophistic rhetorical practices. • Augustine rejects the stylistic excesses of the sophistic tradition • Augustine affirms a sophistic interest in the speaker and his ability to fluidly respond to a range of rhetorical situations. • Augustine’s interpretive model encourages a holistic approach to scripture, emphasizing a more capacious vision of context.

13. Rhetoric, Translation, Inspiration • On Translation: • If Latin translations are conducted with an eye (and ear) to style, Biblical texts will demonstrate “expressions of great beauty” (473). • Attention to style and beauty of expression should not trump attention to maintaining divine authority and inspiration in the translation (473 – 474). • “[I]f a brave man be armed with weapons adorned with gold and jewels . . . he accomplishes indeed what he does with these very arms, not because they are precious, but because they are arms” (474).

14. Augustine - Conclusions • Ethos is the most important consideration for a Christian orator: • “[T]he life of the speaker has greater force to make him persuasive than the grandeur of his eloquence” (482). • “If a person cannot do both [speak with eloquence and wisdom], let him speak with wisdom” (484)