Richard Whately's Theory of Argument and Its Influence on the Homiletic Theory and Practice of John Albert Broadus
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The Influence of Aristotelian Rhetoric on J.H. Newman's Epistemology 1
DOI 10.1515/znth-2014-0001 — znth 2014; 21(1): 192-225 GRUYTER Andrew Meszaros The Influence of Aristotelian Rhetoric on J.H. Newman’s Epistemology Abstract: The article examines the influence of Aristotelian rhetorical theory on the epistemology of Newman. This influence is established on historical grounds and by similarity of content. Specifically, the article sheds light on how the rhetorical notions of ethos, logos, and pathos are all implicitly incorporated into Newman’s theory of knowledge concerning the concrete. The section on rhetori- cal ethos focuses on Newman’s appeal to the “prudent man.” Concerning logos, particular attention is paid to the rhetorical enthymeme and in what sense Newman’s method of argument (Informal and Natural Inference) can justiflably be described as enthymematic. Pathos, in turn, is shown to be significant for the way in which N e ^ a n views foe subjective dimension of foe individual’s coming to knowledge. The rhetorical rationality that emerges sets the stage for claritying, in another context, other more theological themes in Newman’s writings, such as his religious apologetic, his understanding of tradition, and even his Christolo^f. ,Leuven (ﻻ)<ا Andrew Meszaros: Systematische Theeiegie, Katoolleke Universiteit Leuven, E-Mail:[email protected] ﻣﻬﻪ 3م1 ه1 وSt-Michielsstraat 4 bus 1 Introducían In hisAn Essay in theAid ofa Grammar ofAssent (1870), Newman tried to justity foe claim that believers without knowledge of arguments for their faith are never- tireless reasonable in assenting to that faith. Engaging foe rationalists and foe agnostics, Newman attempted to illustrate that even foe educated person’s faith does not ultimately rely on textbook syllogisms, but rather “on personal reasonings and implicit workings of the mind, which cannot be adequately put into words.”* Newman’s Cratorian confrère in Birmingham, Edward Caswall (1814-1878), sums up Newman’s intentions with his notes scribbled in his copy of the Grammar after a conversation with Newman: ‘Object of foe book twofold. -
The Canterbury Association
The Canterbury Association (1848-1852): A Study of Its Members’ Connections By the Reverend Michael Blain Note: This is a revised edition prepared during 2019, of material included in the book published in 2000 by the archives committee of the Anglican diocese of Christchurch to mark the 150th anniversary of the Canterbury settlement. In 1850 the first Canterbury Association ships sailed into the new settlement of Lyttelton, New Zealand. From that fulcrum year I have examined the lives of the eighty-four members of the Canterbury Association. Backwards into their origins, and forwards in their subsequent careers. I looked for connections. The story of the Association’s plans and the settlement of colonial Canterbury has been told often enough. (For instance, see A History of Canterbury volume 1, pp135-233, edited James Hight and CR Straubel.) Names and titles of many of these men still feature in the Canterbury landscape as mountains, lakes, and rivers. But who were the people? What brought these eighty-four together between the initial meeting on 27 March 1848 and the close of their operations in September 1852? What were the connections between them? In November 1847 Edward Gibbon Wakefield had convinced an idealistic young Irishman John Robert Godley that in partnership they could put together the best of all emigration plans. Wakefield’s experience, and Godley’s contacts brought together an association to promote a special colony in New Zealand, an English society free of industrial slums and revolutionary spirit, an ideal English society sustained by an ideal church of England. Each member of these eighty-four members has his biographical entry. -
Recovering the Historical Practice of Delayed Baptism and Pre-Baptismal Instruction for the Purpose of Restoring
LIBERTY UNIVERSITY SCHOOL OF DIVINITY Recovering the Historical Practice of Delayed Baptism and Pre-Baptismal Instruction for the Purpose of Restoring the Standard of a Regenerate Church Membership in Southern Baptist Churches A Dissertation Submitted to the Faculty of Liberty University School of Divinity in Partial Fulfillment of the Requirements for the Degree of Doctor of Philosophy by Alan C. McCullough Lynchburg, Virginia March 6, 2020 Copyright © 2020 Alan C. McCullough All Rights Reserved ii Approval Sheet Recovering the Historical Practice of Delayed Baptism and Pre-Baptismal Instruction for the Purpose of Restoring the Standard of a Regenerate Church Membership in Southern Baptist Churches Alan C. McCullough Read and Approved by: Chairperson: EDWARD L. SMITHER Dr. Edward L. Smither Reader: STEVEN A. MCKINION Dr. Steven A. McKinion Reader: DAVID A. WHEELER Dr. David A. Wheeler Approval: March 6, 2020 iii Acknowledgements Though the name on a dissertation and diploma represents the author’s determination and hard work, there a many people who have stood beside and behind this effort. First, I want to acknowledge my Lord and Savior Jesus Christ, who called me by His grace into salvation through faith. He called me into ministry to the church and then further into pursuing my Ph.D. I pray the completion of this degree and disseration honors Him. He is worthy. Secondly, I could not have accomplished this calling without the sacrifices of my precious wife, Roben, who gave up countless time and activities to support my research over the years. Thank you for your love, believing in me and encouragement to fulfill God’s call on my life academeically. -
Paper Proposal for HOPOS 2010 John P. Mccaskey 408-867-4735
Paper Proposal for HOPOS 2010 John P. McCaskey 408-867-4735, [email protected] Stanford University, Program in History and Philosophy of Science Whence the Uniformity Principle Where did we get the idea that every induction includes some uniformity principle as a presumed premise? The idea is not in Socrates, Aristotle, or Cicero; it is not in medieval writings, Arabic or Latin; it is not in the Scholastics or the Renaissance Humanists; it is not in Francis Bacon, Isaac Newton, Thomas Reid, or William Whewell; in fact, it is not even per se in David Hume. It is definitely in John Stuart Mill, but Mill claims to have gotten it from someone else. It turns out we got the idea from Richard Whately (1787- 1863), Oxford professor, author of Elements of Logic (1826), and later bishop of Dublin. This paper recounts the relevant background and then how the idea originated, spread, and became in the second half of the nineteenth century a canonical part of our understanding of induction. The idea of induction, or epagoge, goes back to Aristotle—who said he got it from Socrates. Aristotle said it is a progression from particulars to a universal. But there is an ambiguity here. Did Aristotle mean progression from observation of particular things to cognition of a universal concept (as Posterior Analytics B 19, other passages, and the Socratic reference indicate) or as a progression from particular statements to a universal statement (as Prior Analytics B 23 seems to say)? Is induction fundamentally an aspect of concept-formation or fundamentally a kind of propositional inference? The first was assumed through nearly all of antiquity. -
U·M·I University Microfilms International a Beil & Howell Information Company 300 ~~Orth Zeeb Road
Philology as rhetoric in Emily Dickinson's poems. Item Type text; Dissertation-Reproduction (electronic) Authors Hallen, Cynthia Leah. Publisher The University of Arizona. Rights Copyright © is held by the author. Digital access to this material is made possible by the University Libraries, University of Arizona. Further transmission, reproduction or presentation (such as public display or performance) of protected items is prohibited except with permission of the author. Download date 29/09/2021 04:06:13 Link to Item http://hdl.handle.net/10150/185586 INFORMATION TO USERS This manuscript has been reproduced from the microfilm master. UMI films the text directly from the original or copy submitted. Thus, some thesis and dissertation copies are in typewriter face, while others may be from any type of computer printer. The quality of this reproduction is dependent upon the quality of the copy submitted. Broken or indistinct print, colored or poor quality illustrations and photographs, print bleedthrough, substandard margins, and improper alignment can adversely affect reproduction. In the unlikely event that the author did not send UMI a complete manuscript and there are missing pages, these will be noted. Also, if unauthorized copyright material had to be removed, a note will indicate the deletion. Oversize materials (e.g., maps, drawings, charts) are reproduced by sectioning the original, beginning at the upper left-hand corner and continuing from left to right in equal sections with small overlaps. Each original is also photographed in one exposure and is included in reduced form at the back of the book. Photographs included in the original manuscript have been reproduced xerographically in this copy. -
VOICES from the PAST; VOICES for the PEW: History of Support of the Direct Linkage Between Trustees and the SBC Churches
Journal for Baptist Theology and Ministry Vol. 2 No. 1 (Spring 2004): 6-21 VOICES FROM THE PAST; VOICES FOR THE PEW: History of Support of the Direct Linkage Between Trustees and the SBC Churches Ergun Mehmet Caner Associate Professor of Theology and Church History Liberty University 1971 University Blvd. Lynchburg, VA 24502 Outsiders often assume that the president of the Southern Baptist Convention sits at the top of a denominational hierarchy, supervises a vast denominational bureaucracy, and directs the work of the Convention by a command-and-control system of authority. This is a natural assumption, for this would be the case in hierarchical systems of denominational polity. But the Southern Baptist Convention is not a hierarchical system, and no individual sits at the top of a denominational flowchart.1 In his forward to the author’s book on the lives of the fifty-two Southern Baptist Convention presidents, Dr. R. Albert Mohler adroitly notes the clear distinction of polity between the Free Church movement, in which Southern Baptists are found, and all other forms of external and internal ecclesiastical authority. We have no ruler. We have no owner. We are a voluntary cooperation of local churches, which have the singular authority to maintain their autonomy. As shall be seen, the trustee system was a systematic and conscious choice by Southern Baptist forefathers to maintain explicitly the direct linkage between the institutions we own and the local churches. As shall be further noted, any violation of the direct linkage between trustees and churches is a direct violation of Southern Baptist’s historical stance on polity. -
Inventory to the John Albert Broadus Papers MSS
Inventory to the John Albert Broadus Papers MSS. 922.6173 .B78c Prepared by: David Hoard, Archives Assistant, and Jason Fowler, Archives and Special Collections Librarian April 2005 (rev. May 2005) Archives and Special Collections James P. Boyce Centennial Library The Southern Baptist Theological Seminary 2825 Lexington Road Louisville, Kentucky 40280 502-897-4573 [email protected] I. Biographical Sketch John Albert Broadus was born in Culpeper County, Virginia on January 24, 1827 to Major Edmund and Nancy (Simms) Broadus. He was the youngest of four children. He received much of his early education at home from his parents and tutors, including his uncle, Albert G. Simms. Broadus' intellectual acumen was evident in an example from his early life. One day he returned home from Mr. Simms' school along with his belongings. His father feared that something had gone wrong and asked for an explanation. Broadus informed his father that Mr. Simms had no further use for him. Unable to get any more information from the young man, Edmund Broadus visited Mr. Simms to inquire what may have happened. Mr. Simms, while laughing, told him, "John had learned all that he could teach him." At the age of sixteen Broadus surrendered his life to Christ during a revival meeting at Mount Poney Baptist Church. While Broadus was under conviction, a friend quoted John 6:37, "all that the Father giveth me shall come to me. And him that cometh to me I will in no wise cast out," and repeated the phrase, "in no wise cast out," several times. With this word, God moved in Broadus' heart to bring him to Christ and from this point forward, he began to grow in the Christian faith. -
Durham E-Theses
Durham E-Theses The high Church tradition in Ireland 1800-1870 with particular reference to John Jebb and Alexander Knox Thompson, Michael James How to cite: Thompson, Michael James (1992) The high Church tradition in Ireland 1800-1870 with particular reference to John Jebb and Alexander Knox, Durham theses, Durham University. Available at Durham E-Theses Online: http://etheses.dur.ac.uk/5713/ Use policy The full-text may be used and/or reproduced, and given to third parties in any format or medium, without prior permission or charge, for personal research or study, educational, or not-for-prot purposes provided that: • a full bibliographic reference is made to the original source • a link is made to the metadata record in Durham E-Theses • the full-text is not changed in any way The full-text must not be sold in any format or medium without the formal permission of the copyright holders. Please consult the full Durham E-Theses policy for further details. Academic Support Oce, Durham University, University Oce, Old Elvet, Durham DH1 3HP e-mail: [email protected] Tel: +44 0191 334 6107 http://etheses.dur.ac.uk 2 M.J. Thompson: The High Church Tradition in Ireland, 1800-1870, with particular reference to John Jebb and Alexander Knox. (Thesis for the M.A. Degree, 1992) ABSTRACT This is a critical enquiry into the widely held belief that the doctrines of pre-Tractarian High Church Anglicanism have exercised a specially tena• cious hold on the Church of Ireland. Chapter 1 surveys the tradition as developed in the 17th and 18th centuries, but also examines the peculiarity of a Church established by law in a land the majority of whose people adhered to other Christian bodies. -
Beginning with an Exchange Or with a Command?
THREE Beginning with an Exchange or with a Command? In the Beginning Some say the world will end in ‹re, Some say in ice. —Robert Frost 1968, 220 Although this book is about beginnings not endings I too have a bifurcation to propose. Some propose that the social world of persons begins with a com- mand, and some propose that it begins with an exchange. Adam Smith surely holds with exchange, as he opens his 1776 analysis with an isolated couple, F. Y. Edgeworth’s “catallactic atom,” exchanging deer and beaver (Edgeworth 1881, 31).1 Edgeworth’s phrase of 1881 recalls Richard Whately’s coinage, katallactics—“the science of exchange” from the Greek word describing exchange and reciprocity—offered in his 1831 Introductory Lectures on Political Economy. Just as surely, Carlyle holds with command, as he de‹nes his Great Man in terms of the worship accorded him by the lesser.2 Does not exchange itself presume an ability to command things and thus at least a minimal sort of command over people? If something is mine to exchange, then can I command you to keep off? Is not, then, command foun- dational? No. Smith knew this answer because his friend David Hume mod- eled the process by means of which people obtain their right to command things as itself an exchange. In the Humean view, property—this right of a person to command a thing—requires a social exchange; property is a conven- tion with which we buy social peace. Property is not foundational because if a thing were not scarce—and so my ability to command the thing does not 1. -
Guide to the Old Manse Book Collection: IMLS Selections
. .• ·... • •• ·•.;:: INS11TUTE oi • •••••• Museum and llbrary .-•~:• SERVICES .• •••• .• •: THE TRUSTEES OF RESERVATIONS ARCHIVES & RESEARCH CENTER Guide to The Old Manse Book Collection: 400 of 2,100 books selected for an IMLS grant, chosen for rarity & historical importance by Connie Colburn November 2017 Last updated: March 2018 Sarah Hayes Archives & Research Center 27 Everett Street, Sharon, MA 02067 www.thetrustees.org [email protected] 781-784-8200 Page 1 of 33 The Trustees of Reservations – www.thetrustees.org Extent: 2,100 books, 400 of which are described here. Copyright © 2018 The Trustees of Reservations ADMINISTRATIVE INFORMATION PROVENANCE Acquired in 1939 with the purchase of The Old Manse from the estate of Sarah Ripley Thayer Ames (1874-1939), facilitated by her husband and executor, John Worthington Ames (1871-1954). OWNERSHIP & LITERARY RIGHTS The Old Manse Book Collection is the physical property of The Trustees of Reservations. Literary rights, including copyright, belong to the authors or their legal heirs and assigns. CITE AS The Old Manse Book Collection. The Trustees, Archives & Research Center. RESTRICTIONS ON ACCESS This collection is open for research. Restricted Fragile Material may only be consulted with permission of the archivist. Page 2 of 33 The Trustees of Reservations – www.thetrustees.org OVERVIEW This project was made possible in part by the Institute of Museum and Library Services (IMLS). This document represents some of the work that The Trustees was able to do at The Old Manse because of a 2017 IMLS grant. Funds generously awarded by IMLS made it possible for many books within the intact 2,100 volume library to receive conservation, protective book cases, and in-depth cataloguing and research. -
The Fitness of Scripture: Richard Chenevix Trench and Victorian Doctrines of Scripture
The Fitness of Scripture: Richard Chenevix Trench and Victorian Doctrines of Scripture by Cole William Hartin A Doctoral Thesis submitted to the Faculty of Wycliffe College and the Graduate Centre for Theological Studies of the Toronto School of Theology. In partial fulfillment of the requirements for the degree of Doctor of Philosophy in Theological Studies awarded by Wycliffe College and the University of Toronto. © Copyright by Cole William Hartin 2019 The Fitness of Scripture: Richard Chenevix Trench and Victorian Doctrines of Scripture Cole William Hartin Doctor of Philosophy in Theological Studies Wycliffe College and the University of Toronto 2019 Abstract This thesis outlines Archbishop Richard Chenevix Trench’s theology of Scripture, showing that he reads the Bible distinctively by situating him within the broader Victorian Church of England. Furthermore, it argues that because of the clarity with which Trench apprehends the character of Scripture and the interpretive implications of this, he offers a comprehensive paradigm from which one can articulate a coherent understanding of “the fitness of Holy Scripture for unfolding the spiritual life of men.” I examine Trench’s theology of Scripture by way of comparison with other prominent thinkers in the Church of England during his time. First, Charles Simeon’s devout but unidimensional interpretation, which aims to discover the full range of biblical teaching, is set beside Trench’s layered Christological reading of the text. The next chapter discusses Benjamin Jowett’s attempts to uncover the original meaning and context of each passage of Scripture. Trench’s doctrine of the Holy Spirit’s authorship juxtaposes with Jowett, opening room for a further future unfolding of the meaning inherent in Scripture. -
A History of the Southern Baptist Theological Seminary
A HISTORY OF SOUTHERN BAPTIST THEOLOGICAL SEMINARY A HISTORY OF SOUTHERN BAPTIST THEOLOGICAL SEMINARY William A. Mueller ,,\ 11,-:. ~ "/" \\,':: BRO A D MAN PRESS B P Nashville, Tennessee © 1959 • BROADMAN P RESS Nashville, Tennessee All rights reserved International copyright secured 423-08039 Library of Congress catalog card number 59-9687 Printed in the United States of America 5.N58KSP To All the Alumni Preface HE DREAMS, devotion, and insight of James Petigru Boyce brought into focus the desires of Southern Baptists for a Tcentral theological institution and thus determined that a cen tennial history of the Southern Baptist Theological Seminary would have to be written at this time. It is appropriate, therefore, to let Dr. Boyce set the tone of this preface. The Civil War had driven the Seminary from its original home in Greenville, South Carolina, to Louisville, Kentucky. On the occasion of the opening session in this new home, September 1, 1877, Dr. Boyce looked back over the first eighteen years of sig nificant struggle and said: I do not propose to recount the history of this enterprise. That history, so far as it ever can be written, must await the full fruition of all our hopes, and should come from one less intimately asso ciated with it than I have been. It never can be written in full; it never ought to be thus written. It is only God's inspiration which dares speak of evils and faults and injuries and calumnies proceeding from men whom we know to be good. That inspired Word alone can make these simply the shadows which bring out more gloriously the brightness of the character of the good.