New Rhetoric and the Socio-Rhetorical Method: As a Modern Approach to Biblical Literary Criticism
DOI:
https://doi.org/10.14738/assrj.77.8596Keywords:
rhetoric, new rhetoric, socio-rhetoric, sociology, cultural anthropology, Biblical criticism, exegesis.Abstract
The new rhetoric studies the discursive practices present in a text and tries to understand them as a literary method to persuade a specific audience to accept a new law or change their behavior, assuming a worthy moral, philosophical or religious truth. The new rhetoric covers the literary or rhetorical analysis of discourse while analyzing the elements proper to the social and cultural milieu of its intended audience. The aid of the human sciences, especially cultural anthropology and the sociology of religion, is necessary to capture better the world the loci of the speaker and the audience of the text. The method, which combines social and anthropological analysis with the new rhetorical analysis, is called social rhetoric. The social rhetoric analysis aims to hit the socio-cultural context in which the texts were conceived, especially when the text does not give any clues of it. In Biblical interpretation, these two forms of literary analysis will help to understand the relationships existent between the author of a discourse and its readers (the intended audience). Such an approach will not only study the social history and social aspects where the books of the Bible were born, but will also see the rhetoric of the texts as an essential component of the text’s social, political, cultural, and ideological context. After all, the Word of God became flesh and dwelt in a particular culture, with a specific language and in a precise historical time.
References
Cf. David Jasper (2010), Lecturas literarias de la Biblia, in John BARTON (ed.), La Interpretación bíblica hoy. Maliaño, Sal Terrae, pp. 38-52.
Joseph A. Fitzmyer (1995), The Biblical Commission’s Document “The Interpretation of the Bible in the Church”. Text and Commentary, Subsidia Biblica 18. Roma, Editrice Pontificio Istituto Biblico.
Cf. Paul E. Koptak (August 1996), Rhetorical Criticism of the Bible: A Resource for Preaching, in The Covenant Quarterly (Vol. LIV, No. 3), pp. 26-37.
Cf. Wayne Booth (1971), The scope of rhetoric today: A polemical excursion, in Lloyd F. Bitzer y Edwin Black (eds.), The Prospect of Rhetoric Today. Englewood Cliffs, Prentice-Hall, pp. 93-114.
The adjective “new” is due to its application to all those speeches not included in the classic Aristotelian classification of discourses (judicial, deliberative, and epidictic). The audience of these less formal and modern discourses extremely varied and different. Cf. Terry Eagleton (1983), Literary Theory: An Introduction. Oxford, Blackwell, pp. 205-206.
Cf. George Pullman (2007), Rhetorically Speaking, What’s New?, in George Pullman (ed.), What is the New Rhetoric? Newcastle-upon-Tyne, Cambridge Scholars Publishing, pp. 16-28.
The new rhetoric opens and emphasizes a different perspective within the broad epistemological tradition by reevaluating the concepts of audience (or reader if the discourse is in a book) and concentrating more on the technique of persuasion as an instruments in communication practice. Cf. Chaïm Perelman (1970), The New Rhetoric: a Theory of Practical Reasoning, in The Great Ideas Today. Chicago, Encyclopedia Britannica, pp. 1390-1401.
These steps are taking from the book of Chaïm Perelman, o.p.
For example, the need for conversion, the improvement of his spiritual life, the achievement of his own well-being and that of his family, the use of modern technology to make daily life easier, etc., are based on the fundamental values of life, health, happiness, love, well-being, etc. This style is found within the epidictic discourse, since in it the values shared in the thesis are reinforced with literary figures and examples that help to strengthen a disposition to action by increasing adherence to the values it exalts.
Cf. Chaïm Perelman and Lucía Olbrechts-Tyteca (1989), Tratado de la argumentación: la nueva retórica. Madrid, Editorial Gredos, pp. 98-99.
Cf. Howard Kee (1989), Knowing the Truth: A sociological approach to New Testament interpretation. Minneapolis, Fortress press, pp. 65-69.
Cf. Wilhelm Wuellner (1993), Rhetorical Criticism, in George Aichele, et al., The Postmordern Bible: The Bible and Culture Collective, Yale, Yale University, 1995, 162-167; Walter Hansen, Rhetorical Criticism, in Gerald Hawthorne et al. (eds.), Dictionary of Paul and His Letters. Downers Grove, InterVarsity Press, pp. 822-824.
John Elliot understands social analysis as the critical study of biblical texts through the contribution that human sciences, its principles, theories, and techniques offer to biblical exegesis. Cf. John Elliott (1993), A Home for the Homeless: A sociological exegesis of 1 Peter, its situation and strategy, Minneapolis, Fortress Press, 1981, 68; What is Social Scientific Criticism? Minneapolis, Fortress Press, pp. 7-8.
Cf. Hans Robert Jauss (1987), El lector como instancia de una nueva historia de la literatura, in José Antonio Mayoral (ed.), Estética de la recepción. Madrid, Arco Libros, pp. 9-85.
Cf. David B. Gowler (December 2010), Socio-Rhetorical Interpretation: Textures of a Text and its Reception, in JSNT (vol. 33 no. 2), pp. 191-206. 187 Padilla, J. D. (2020). New Rhetoric and the Socio-Rhetorical Method: As a Modern Approach to Biblical Literary Criticism. Advances in Social Sciences
Cf. Vernon K. Robbins (1992), Jesus the Teacher: A Socio-Rhetorical Interpretation of Mark. Minneapolis, Fortress Press.
Cf. Keith W. Whitelam (2001), El mundo social de la Biblia, in John Barton (ed.), La interpretación bíblica, hoy. Santander, Sal Terrae, pp. 53-69.
According to Esther Miquel, a historian of the ancient world must distinguish the following three social-scientific types: 1) the social sciences whose analyzes presuppose the structures and cultural context of industrial and postindustrial societies. 2) Those disciplines focused on the study of current, low-industrialized societies with some traditional pre-industrial institutions. 3) The social sciences that investigate the relationships between subject and society that can be adapted to any human group. Cf. Esther Miquel (2011), El Nuevo Testamento desde las ciencias sociales, Estella, EVD. pp. 34-38.
Bengt Holmberg (1995), Historia del cristianismo primitivo. La sociología y el Nuevo Testamento. Córdoba, El Almendro, p. 12.
Vernon K. Robbins (2010), Socio-rhetorical Interpretation, in Aune, David (ed.), The Blackwell Companion to the New Testament. Oxford, Blackwell Publishing, pp. 192-219.
Cf. Stephen Barton (1995), Historical Criticism and Social-Scientific Perspectives, in Joel Green (ed.), Hearing the New Testament: Strategies for interpretation.Grand Rapids, Eerdmans Publishing, p. 68.
Cf. Vernon K. Robbins (1996), Exploring the Texture of Texts: A Guide of Socio-Rhetorical Interpretation. Harrisburg, Trinity Press, pp. 21-24, 52-58, and 120-130; David DeSilva (2000), Perseverance in Gratitude: A Socio-Rhetorical Commentary on the Epistle to the Hebrews. Grand Rapids, Eerdmans, pp. xii-xiii.
When applying social sciences, the reader (1) needs to select the appropriate social and cultural frame of reference to place in it the meaning of the words that the text communicates; (2) establishes comparisons and carry out intercultural studies to avoid reading the texts anachronistically and ethno-centristically; (3) takes into account the contributions of anthropological studies of those pre-industrial societies closer to the culture of the early Christians but without romanticizing the lifestyle of those “early societies,” but rather highlight their “traditional and authentic values” that may have been lost in the contemporary culture. Cf. Rafael Aguirre (1994), La mesa compartida. Estudios del Nuevo Testamento desde las ciencias sociales. Santander, Sal Terrae, p. 15.
David B. Gowler, L. Gregory Bloomquist, and Duane F. Watson, ed (2003) , Fabrics of Discourse: Essays in Honor of Vernon K. Robbins. Harrisburg, Trinity Press International, pp. 242-263.
After step 1, commentators can continue with steps 2-5 in any order they choose. The important thing is that there is an explicit analysis and interpretation of the six textures of the text.
Cf. Vernon K. Robbins (1996), The Tapestry of Early Christian Discourse: Rhetoric, Society and Ideology. London, Routledge, pp. 108-118.
Pedro Cabello Morales (2011), “Tened cuidado y guardaos de toda codicia”. Hacia una interpretación conciliadora del tema riqueza-pobreza en Lc-Hch a partir del análisis socio-retórico de Lc 12,13-34. Estella, EVD, pp. 80-81.
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