no, I U I

A RHETORICAL ANALYSIS

OF THE SERMONS

OF DAVID ELTON TRUEBLOOD

Frank H. Cooley

A Dissertation

Submitted to the Graduate School of Bowling Green State University in partial fulfillment of the requirements for the degree of

DOCTOR OF PHILOSOPHY

March 1973

Approved by Doctoral Committee

/ Advisor

Graduate School Representative SAcfo> 545355 ''Yto .Ibi ABSTRACT

David. Elton Trueblood is professor at large at Earlham College, Richmond, Indiana. As founder and president of Yokefellows Inter­ national, he is an internationally known writer and speaker.

The methodology employed included the traditional canons of rhetoric, a biographical sketch, his theories on preaching, and his mode of speech preparation. The study was based upon interviews with Dr. Trueblood and his associates, his personal file (1920-1972), publications, and correspondence.

The inquiry revealed Trueblood as a Quaker, Yokefellow, theologian, philosopher, and a preacher. He reflected his precepts and ethical profile by preaching with a genuine concern for others. His mode of speaking is extemporaneous.

Trueblood's arrangement indicated thorough preparation. There was no definite pattern exhibited toward the parts of a speech, but his sermons characterized his awareness of the value of audience contact. He provided variety in an orderly manner.

The inventive characteristics of Trueblood indicated he relied heavily upon source credibility, but he used logic, and to a lesser extent, emotional proof. His sermons promoted the ecumenical move­ ment of the Christian faith.

Figuratively language was utilized to enhance the audience's understanding. Narrations, descriptions, definitions, comparisons, and contrasts were Trueblood's primary tools through which he presented vivid images of his thoughts and ideas.

His authoritative yet pleasing, dignified, and sincere image indicated his interest in others. The naturalness of his delivery, and his excellent memory, aided him in performing As a good man speaking well. ACKNOWLEDGEMENTS

Raymond Yeager, Ph.D., faculty advisor, provided notable professional service of immeasurable value to the ultimate conclusion of this investigation. John T. Rickey, Ph.D. and Raymond K. Tucker,

Ph.D., both colleagues of Dr. Yeager’s in the Bowling Green State

University Speech Department, and Stuart R. Givens, Ph.D., of the

Department of History advised, cooperated, and gave freely of their time to this investigator.

David Elton Trueblood, Ph.D., made his personal files (1920-

1972) available and graciously gave much firsthand information to aid this investigator.

My dear wife, Jeanetta D. Cooley, supported and encouraged this writer to help make this dissertation a reality.

Hopefully, someday symbols will be available which will ex­ press, adequately, -¿his investigator’s gratitude to all who contributed.

Frank H. Cooley 11

TABLE.OF CONTENTS Page ACKNOWLEDGEMENTS...... i

INTRODUCTION ...... 1

Statement of the problem ...... 1

Similar investigations ...... 2

Justification of the investigation ...... 3

Methodology ...... 4

Source of materials ...... 12

THE QUAKER THEOLOGIAN...... 13

TRUEBLOOD'S RHETORICAL BIOGRAPHY ...... 40

Status...... 40

Preparation for speaking...... 43

D. Elton Trueblood*s education...... 45

Speech activities...... 47

Preparation of addresses...... 53

ARRANGEMENT . . . -...... '...... 6l

The Yoke of Christ...... 62

The Salt of the Earth...... 64

The Gates of Hell...... 66

The Keys of the Kingdom...... 68 Ill

Conversion within the Church ...... 69

Called to be Saints '...... 71

The Courage to Care...... 72

The Violence of the Kingdom...... 74

The Transcendence of Prudence ...... 76

The Necessity of Witness ...... 77

The Problem of the Crowd...... 79

The Bnerging Order...... Si

The Discipline of the Discipleship...... 83

The Abolition of the Laity...... 85

The Ministry of Daily Work...... 87

A Faith for Scientists ...... 89

The Power of Small Fellowships...... 91

The Home as a Foretaste of the Kingdom...... 93

Who is God?...... 96

Who is Jesus Christ?...... 98

What is Life Everlasting?...... 100

D. ELTON TRUEBLOOD *S INVENTION...... 103

Ethical proof...... 105

Summary...... 116 IV

Emotional proof...... 117

Summary...... 127

Logical proof...... 128

Summary...... 137

D. ELTON TRUEBLOOD’S STYLE ...... 138

Correctness...... 139

Clearness...... 143

Appropriateness ...... 158

Eribellishment...... 164

Definitions...... 165

Metaphor...... 167

Metonymy...... 167

Synechdoches...... 168

Hyperbole...... 169

Anaphora...... 169

Antithesis...... 170

Enatiosis ...... 171

Erotesis ...... 171

Simile...... 172

Summary...... 173

SUMMARY AND CONCLUSIONS...... -... 179

BIBLIOGRAPHY 186 CHAPTER I

INTRODUCTION

Rhetoric is inextricably intertwined with our democratic way of life and flourishes wherever governments are democratic. Historians further record that whenever a democracy declines the Christian influence aids in keeping rhetoric alive.Thus, rhetoricians must be interested in the role speech communication plays in behalf of democracy. In view of the evidence which indicates an extant, strong interrelation­ ship and interdependence pertinent to democracy and Christianity, we cannot as rhetors, ignore such a significant issue.

STATEMENT OF THE PROBLEM

The purpose of this investigation is a rhetorical analysis of

David Elton Trueblood’s twenty-one extant sermons delivered between

1920 and 1972. These are slightly edited sermons which were taken down by a recorder.

This inquiry deals with the following:

1. An ethos profile of D. Elton Trueblood.

2. Dr. Trueblood’s preparation for public address.

3. The characteristics of his rhetoric as a preacher.

^Lester Thonssen, et al., Speech Criticism (New York: The Ronald Press Co., 1970), pp. 119-120. 2

. ' SIMILAR INVESTIGATIONS

A prototype for rhetorical criticism of any kind of rhetoric, according to the authorities, is nonextant. All critics who are serious devote a genuine effort in the continuous search for improved critical methodology.

DeWitte Holland’s rhetorical analysis of the preaching of

George W. Truett may have been conducive to the Speech Communication p Association’s sponsorship of two works, both edited by Holland. They are: Preaching in American History which points out the significance of the art, and Sermons in American History contributes sermons for study which recognize forty preachers. Both books treat a 337-year period from 163O to 1967.^

Elbert Jones did a study on preaching and the dramatic arts which dealt with "interest factors" and "motive appeals" in rhetorical theory with special reference to invention, style, and arrangement.

Both Jones and Holland’s inquiries were done in pursuit of the Ph.D. at Northwestern University, 1950 and 1956 respectively.^-

2 James W. Cleary and Frederic W. Haberman (editors), Rhetoric and Public Address—A Bibliography, 1947 to 1961. (Madison and Milwaukee: 1954, The University of Wisconsin Press}, pp. 16O-l6l. 3 DeWitte Talmage Holland, Preaching in American History and Sermons in American History (New York: Abingdon Press, 19o9 and 1971 respectively)"?

^Cleary and Haberman, Rhetoric and Public Address, A Bibliography, 1947-1971, p. 178. 3

Allan Broadhurst's thematic analysis and rhetorical study of

the sermons of Norman Vincent Peale provides some insight to repetitive $ thematic employment.

The dearth of studies in relation to rhetorical criticism, paradoxically, is not congruous with either the desire or need. The

foundation for suchca postulate derives from authoritative sources,

some of which are: Lester Thonssen, A. Craig Baird, Walter W. Braden,

Anthony Hillbruner, William Norwood Brigance, Edwin Black, I. A.

Richards, Marie Hochmuth Nichols, J. Jeffery Auer, Richard B. Gregg, and a host of additional authors on rhetoric too numerous to mention.

_ . . JUSTIFICATION OF THE INVESTIGATION

-s' D. Elton Trueblood is renowned for his world-wide public ad­ dresses, preaching and lecturing. He is a prolific author. His audi­ ences are numerically immeasurable. Paul H. Davis, College Consultant for the Reader's Digest, notes the heavy demands for Trueblood's public speaking.6

On May 1, 1971 Trueblood's personal bookings for public ad-

ri dresses projected into 1973»' His personal file (1920-1972) provides g further évidence of his popularity as a public speaker. In addition,

5 Ibid., p. 45. 6Paul H. Davis, A letter (September 11, 1972). 1170 Wilshire Blvd., A 2509 Varrington Plaza, Los Angeles, California. 7 A Personal Interview with D. Elton Trueblood, May 1, 1971 at Earlham College, Richmond, Indiana. &D. Elton Trueblood, Personal File (1920-1972). Trueblood notes in some of his various books that much of the material

for his twenty-nine works, booklets, and articles for periodicals de­

rives from the sermons and lectures he delivers. G. Paul Butler calls

him the most highly quoted of all religious authors, and he says True- q blood is one of the important religious philosophers of our time.

Trueblood’s activities are numerous and notable. A few of his noteworthy participations are in the American Philosophical Association

arena, and from 1947 to 1952 he served as chairman of the Friends World

Committee for Consultation. He has membership to the board of the

Church Peace Union. As a Quaker minister, Trueblood is the President

and the Founder of Yokefellows International, an organization devoted to promoting the ecumenical movement of the Christian faith.

As an esteemed public spirited figure upon whom many honors have been bestowed, D. Elton Trueblood is probably as well-respected for his noble influence upon people everywhere as for any single accomplish­ ment. Much of his preaching has uplifted humanity at the many points of the world he has touched. Seldom does the opportunity present itself to study a contemporary preacher and his sermons while he lives.

■ _ METHODOLOGY

The primary concern of this investigation is the rhetorical

^G. Paul Butler, Best Sermons—1955 (New York: McGraw-Hill Book Co., Inc., 1955), pp. 18-19. ^Ibid., p. 18; Personal Interview, Earlham College, Richmond Indiana, May 1, 1971« 5

analysis of twenty-one extant sermons delivered by David Elton Trueblood

from 1920 to 1958.

A review of literature, a search of the indices and professional

speech communication journals, and a personal interview with Dr. True­

blood, indicated that an investigation such as this specific rhetorical

analysis has never been made.

The neo-Aristotelian critical system is the method of rhetorical

criticism, with adaptations, which more nearly describes the approach

for this investigation.

D. Elton Trueblood is a preacher and is expected to exemplify what he thinks, writes and speaks. Critics of rhetoric such as Lester

Thonssen and other authorities hold the concept that a man’s speaking re­

flects his ethos.A man of probity is most likely to be trusted,

Aristotle theorizes further that ". . . . character (ethos) is the most 12 potent of all the means to persuasion.'5 The neo-Aristotelian critical system allows for some flexibility in the search for source credibility.

Various applications are exhibited in the first two volumes of A History and Criticism of American Public Address. Of the rhetorical criticisms in this work, the editor, William Norwood Brigance, notes that a wide 13 diversity of patterns of treatment is observed. Thus, if we investi­ gate the man, reflect upon his thoughts and ideas, his written as well

^L ester Thonssen, et al, Speech Criticism (New York: The Ronald Press Company, 1970), p. 4. 12 Aristotle, The Rhetoric of Aristotle. Translated by Lane Cooper. (New York: Appleton-Century-Crofts, Inc., i960), pp. 8-9.

to •^William Norwood Brigance (editor), A History and Criticism of American Public Address (New York: Russell and Russell, 19*437» Vol. I., p. x„; 6

as his oral expressions, we will be following some of the advice which

has changed rhetorical criticism since 1925 in particular. In this vein,

Herbert A. Wichelns advocated that: ’’. . . . At its best, the type of

study that starts with the orator’s mind and character is justified by the fact that nothing can better illuminate his work as a persuader of men. . . .’„’14

A rhetorical biographical sketch rests upon the critical rhe­ torical rationale just described. However, this portion of the study develops further insight to D. Elton Trueblood as a public speaker.

The investigation seeks to find the degree to which the speaker is successful. When the evidence answers the extent to which he has attained the ultimate, the inquiry searches for evidence which appears to be pertinent. There is interest in his intellectual capabilities, especially, the ones which derive from his formal education and other wide experiences. There is concern for his theories on speaking publicly. In addition, we want to learn something of his mode of speech preparation. The search includes his speech activities. His family’s influence is important for us to know. In connection with the description of the rhetorical biography of the speaker, a portion is devoted to a succinct treatment on two of the traditional canons of rhetoric, delivery and memory.

The remaining classical canons of rhetoric, derived from

^Siilliam A. LI insley, Speech Criticism: Methods and Materials (Dubuque, Iowa: Wm. C( . Brown Co., 1968), p. 10. 7 15 Rhetorics ad Herennium, are applied to the rhetorical analysis of

Trueblood’s twenty-one extant sermons in this order: arrangement, in­

vention, and style.

Arrangement, in a broader sense as a traditional canon of

rhetoric was, to the classical rhetorician, dispositio. Thonssen,

Baird, and Braden say the ancient rhetors dealt with dispositio (dis­ position) as the selection, orderly arrangement, and proportioning of the parts of an address.^

Aristotle’s Rhetoric treats arrangement (or taxis) as composed

of two indispensable constituents of a speech: (l) you state your case, and (2) you prove it. In rhetoric Aristotle speaks of the two processes as: statement and argument; In dialectic he employs the problem and its demonstration as terms of reference. To Aristotle, a

statement and ensuing argument are necessary to any speech, and he adds, ”. . . .at most, the parts of a speech cannot exceed four—Proem, 3 7 Statement, Argument, and Epilogue. ..."

Throughout the centuries rhetors have treated arrangement with variances. John F. Genung recognized that invention centers in various stages as thought is developed to complete form and effect. . Genung’s theory relates to that of Thonssen and his co-authors’ in that "Dis- position is almost inextricably interwoven with invention. ..."

"^George Kennedy, The Art of Persuasion in Greece (Princeton, New Jersey: Princeton University Press, 1963)» PP« 10-12. ^Thonssen, et al., Speech Criticism, p. 468.

17 Aristotle, The Rhetoric of Aristotle. Translated by Lane Cooper. (New York: Appleton-Century-Crofts, Inc., i960), p. 220. 3 3 Thonssen, et al., Speech Criticism, p. 468. 8

Cicero’s De Oratore stresses adaptation of the product of inventio to the particular situation as dispositio. Quintilian’s con­ sideration for disposition is termed as arrangement. Thonssen and others extrapolate from Classical rhetoricians’ concepts of taxis or 19 dispositio and refer to such as ’’planned adaptation.”

Invention is a significant traditional canon of rhetoric which rhetoricians have recognized for more than twenty-four centuries ago.

Aristotle placed considerable value upon the speaker’s inventive capabilities. Rhetoricians from the ancients to the contemporaries credit the speaker’s storehouse of knowledge as attributable to his inventive ability. Thus, a logical conclusion among rhetors is that learning must be a continuous process.

Rhetoric deals with human action, past, present, and future.

In this regard, Aristotle’s comments talk to three classifications of rhetoric: deliberative, forensic, and epideictic. For one to speak on any kind of rhetoric, he emphasizes that the speaker ". . . . must be supplied with propositions (in the general topoi) regarding the possible and impossible, and on the question whether a thing has or has 20 not occurred, is or is not to occur. . . .” Thus, in Aristotle’s thinking, invention is founded bn what to say. Later, in his Rhetoric, 21 stress is upon combining what to say with how to say it. Cicero,

19Ibid., p. 470. 20 Aristotle, The Rhetoric of Aristotle. Translated by Lane Cooper. (New York: Appleton-Century-Crofts, Inc., i960), p. 19. 21Ibid., p. 182. 3 like Aristotle, connects inventive processes with broad knowledge through which the speaker finds out what he should say. In addition,

Cicero stresses the orator’s indispensable need for thorough research 22 before taking the platform. Charles S. Baldwin says the speaker is 23 obligated to investigate, analyze, and grasp the subject matter.

In a similar vein, Thonssen, Baird, and Braden say, invention

.... is an investigative undertaking, embracing a survey and forecast of the subject and a search for the arguments suitable to the given rhetorical effort. **

Commenting further, these authorities talk of Aristotle’s copious treatment of invention as justified, "and perhaps properly, 25 [in] that the:.content is the most important part of a speech." Invention is concerned with what Aristotle terms topoi— the arguments, or the lines of argument.

.... People in actual life make their choices first, and then argue in accordance with those choices. Few argue a matter out so as then tjg make their choices from reasonable inference.

In this investigation of twenty-one extant sermons, delivered by D. ELton Trueblood, invention is concerned with evidence of three forms: ethical, emotional, and logical. Each of these forms are treated separately; nevertheless, all three forms are inter­ related.

22 Thonssen, et al., Speech Criticism, p. 90. 2^Ibid., p. 86.

22|Ibid., p. 86.

25Ibid., p. 86.

Aristotle, The Rhetoric of Aristotle. Translated by Lane Cooper. (New York: Appleton-Century-Crofts, Inc., i960), p. xxiii. 10

Style, a constituent of rhetorical criticism, is complex. The

evidence of such derives from various connotations applied to style in rhetorical history. Ramifications of the times contribute to changes in style. Thus, style is many things.

Early rhetors applied the term elocutio to what twentieth century critics refer to as style. Cicero held that "eloquence belongs to the orator alone." By such a view, Quintilian said Cicero was justified "in expending great care on the rules of cultivation of eloquence." To Quintilian, the verb eloqui "means the production and communication to the audience of all that the speaker conceives in his 27 mind. ..."

Aristotle spoke of diction as "style and the like." In ad- 28 dition, he stressed what to say and how to say it, Aristotle believed that style should be "clear and proper." And, that such is acquired through the use of the current idiom. Further, in his

Rhetoric, he advocates the development of a natural style. In relation to this concept, Aristotle’s often quoted classic statement is: n29 ". . . . Naturalness is persuasive, artifice just the reverse. .

Hugh Blair, a rhetorician and a preacher, suggests a style which is ". . . . free and easy, strong and descriptive, rather than

27 Quintilian, Institutlo Orator!a. Translated by H. E. Butler. (Cambridge, Massachusetts: Harvard University Press, 1966), Book VIII,. p. 185. 23 Aristotle, The Rhetoric of Aristotle. Translated by Lane Cooper. (New York: Appleton-Century-Crofts, Inc., i960), p, 182. 29 Ibid., pp. 185-186. 11 30 diffuse;. . ." In his Lectures on Rhetoric and Belle Lettres,

Blair holds that eloquence in the pulpit is of altogether a distinct

nature. Thus, he views preaching as a kind of rhetoric which

". . . . cannot be properly reduced under any of the heads of the 31 ancient rhetoricians.” Blair also advocates clearness, and proper

restraints with regard to the audience and to the decorum of char- 32 acter. In addition, he observed that ". . . . Style has always 33 some reference to an author’s manner of thinking. . . ." Such a

concept relates to Quintilian's dictum ". . . . that we should be- Q J stow great care on expression. . . In introducing the func­

tional aspects of style, Quintilian postulated that ". . . . style

as an Indivisable element of the process of persuasion, . . . fo­

cuses attention upon what language does, rather than exclusively upon 35 what it is." John F. Genung, in The Practical Elements of Rhetoric,

said that ". . . . style is the skillful adaptation of expression

of thought.

Stylistic genre are commonly referred to as the grand, the

30 James L. Golden and Edward P. J. Corbett, The Rhetoric of Blair, Campbell and Whately (New York: Holt, Rinehart and Winston, Inc., 1968), p. 106.

3'''Ibid., p. 99.

32Ibid., p. 106.

33-34pkOngSen, etal., Speech Criticism, p. 488.

33Ibid., p. 488.

36Ibid., p. 489. 12 middle, and the plain. These categories, derived from Rhetorica ad

Herennium. continued by Cicero, are defined in his De Oratore: the

grand style has a fullness but is free from tumor [excess]. The

plain style is not without nerve and vigor. Style which appropriately 37 attends to both plain and grand styles is, to Cicero, a middle style.

Speech, when properly styled, is audience-centered; however,

to be optimumal in effectiveness, it must be suitable to the audience, to the occasion, to the subject, and to the speaker.

Perspicuity is the primary, significant factor in appraising the efficaciousness of a speaker’s style. Such an assessment derives

from criteria founded upon the qualities of style, namely: correctness,

clearness, appropriateness, and embellishment.

SOURCE OF MATERIALS

The primary sources derive from the twenty-nine books written by D. Elton Trueblood and the personal interviews which provide much of the biographical data. Dr. Trueblood’s personal notes from 1920 to

1972 gave further insight to the man. The quotations used by the

speakers in the pulpit and several authors of published books are noted.

Trueblood’s contributions to various publications and periodicals are many,,especially in the realm of religion. Personal inquiries, cor­ respondence, telephone calls, and information supplied by friends are made a part of this investigation. Other sources derive from the authorities on his history, on homiletics, and his rhetoric.

^?Ibid., p. 491.

3&ibid., p. 494« 13

CHAPTER II

THE QUAKER THEOLOGIAN

The main concern of this investigation centers within a rhe­

torical analysis of D. Elton Trueblood’s twenty-one extant sermons.

The primary purpose of this chapter is to provide an historical per­

spective of the thoughts and ideas expressed throughout the years by

Dr. Trueblood. Such a perspective of the issues close to the speaker may provide some insight to his character—thus, a more nearly com­

plete understanding of the man and his philosophy.

A speaker’s thinking, what he is saying, reflects upon the kind of a man he is—revealing, partially, his ethos, the intelli­

gence, the integrity, and the good will he brings to the occasion.

Source credibility is the commonly applied contemporary term for

ethos. Aristotle referred to it as character.Authorities on rhe­ torical criticism such as Thonssen and others agree that the speaking accomplishments of a public figure are often interwoven with the story 2 of his life. Herbert A. Wichelns pointed out the significance of looking into the lives and personalities of the authors because every- one is interested in them. Thus, the evidence points to the concept

■''Aristotle, The Rhetoric of Aristotle. Translated by Lane Cooper. (New York: Appleton-Century-Crofts, Inc., I960), p. 8. ^Lester Thonssen, et al., Speech Criticism (New York: The Ronald Press Company, 197077 p. 4. 3 -^William A. Linsley, Speech Criticism: Methods and Materials (Dubuque, Iowa: Wm. C. Brown Co., 1968), pp. 9-10. 14

that a rhetorical critic can gain from erudition of the speaker.

David Elton Trueblood began life on earth with a heritage de­

rived from various sources. Primary, however, is his derivation from a lineage of several generations of Quakers.^" He talks and writes

copiously upon the Quaker phenomena and the philosophy concerned with

Quakerism. The friendship and respect he held for the late President

Herbert Clark Hoover was conducive to Trueblood’s preaching Hoover’s 5 funeral. Both were active on behalf of the Quaker movement.

The twenty-one extant sermons with which this investigation is concerned reflect upon Quakerism. So do his twenty-nine books, con­ tributions to periodicals and various publications, and other means of dissemination. Some of his pertinent ideas are found in a succint book­ let he wrote entitled An Introduction to Quakers. Excerpts of interest follow which may promote insight and understanding of Trueblood.

History records that Oliver Cromwell squelched a movement in behalf of the tyrannical king and the royal family in 1652. Trueblood relates that a Quaker, George Fox (1624-1691), a revolutionist in behalf of Christianity during that period was influential. He wrote that Fox was the chief human instrument, who with other contributors, aimed at

"... . . nothing less than the complete reformation of the total Church

^A personal interview with D. Elton Trueblood, May 1, 1971 at Earlham College, Richmond, Indiana. 5 Ibid.; personal letters and telegrams exchanged between the late President Herbert Clark Hoover and D. Elton Trueblood (1936-1963). National Archives and Records Service, Herbert Hoover Presidential Li­ brary, West Branch, Iowa - $2358. 15

of Christ. ...” Thomas Carlyle’s comment on Fox’s ministry was "the

greatest event in modem history." Trueblood infers from the Scottish author’s remark that "the message of Fox, if taken seriously, would 7 undermine all artificiality in religion and all injustice in society."

Trueblood’s messages refer to George Fox on occasions as the following example illustrates:

.... That all may know the dealings of the Lord with me, and the various exercises, trials and troubles through which He led me in order to prepare and fit me for the work unto which He had appointed me, and may thereby be drawn to admire and glorify His infinite wis­ dom and goodness, I think fit briefly to mention how it was with me in my youth, and how the work of the Lord was begun and gradually carried on in me, even from my childhood. . . .

The preceding excerpt refers to a precise religious experi­ ence. Although such a personal phenomenon, according to Trueblood, is ineffable, at least we can listen to what people tell us of what they have known. Pertinent in behalf of a religious experience is

John Woolman’s comment: "I may tell you of it, but you cannot feel it 9 as I do." Trueblood cites Rufus M. Jones’ interpretation of the religious experience as his "life clue." Jones is said to have sur­ passed William James’ procedures on Varieties of Religious Experi-

6D. Elton Trueblood, An Introduction to Quakers (The Book and Tract Committee of Indiana Yearly Meeting—undated), pp. 4-5. 7 Ibid., p. 5. 8 D. Elton Trueblood, Philosophy of Religion (New York: Harp­ er and Row, 1957), p. 15. 9Ibid., pp. 147-148. 16 ence. Trueblood announces that such religious experiences are available to the rank and file of devout men and women.

As a student and admirer of Blaise Pascal, Trueblood interprets

Pascal’s useof the term "fire.” He infers that fire was probably employed ”. . . . in an effort to say that what was perceived had about it the same indubitable quality that we find in the flame which warms, lights, and even bums." In addition, Trueblood relates how Pascal preferred to feel compunction for the religious experience rather than to define it accurately. He says Pascal valued his acquaintenance with

God far more than his knowledge of God.

A further reflection of Trueblood’s empirical character de­ rives from his impression of what is implicit in the hymns, prayers, and in the general sharing of liturgy. He emphasizes that such sources provide additional pertinent data on religious experiences which must 12 be considered—both explicitly and implicitly.

The epithet, ’’Quaker,” is gratefully accepted by most Friends.

Further, Trueblood says the nickname has become a badge of honor, as have others, throughout history. He lists legally accepted names for the Friends: The Religious Society of Friends, or The Friends of the

Church. The legal names derive from calling each other Friends. The

10Ibid., p. 149.

i:LIbid., p. 151.

^^Tru eblood, The Philosophy of Religion, p. 152. 17

origin is from John 15:15 from which Christ’s words arise, "I have 13 called you friends."

The original Quaker message lies within the revival of primi­

tive Christianity. Trueblood further implies that such worship and

communication appealed to those who felt encumbered by either too much

institutionalism or too much theology. He says, ". . . . the very

success of the Early Quaker emissaries caused them to be feared."

He supports his precept as he refers to four, including one woman, who were put to death by hanging in Boston, Massachusetts.'^

The basic vitality of the original Quaker message rests

within the Quaker’s experience, and also derives from their teaching

of the "Real Presence." Trueblood comments further:

They found, in their own lives, that Christ is not merely an ancient figure, but that He is available in the living present to all who open their hearts^ to Him. This is why there is no need for ritual. 5

John Woolman, a Quaker, is occasionally mentioned in True­ blood’ s oral and written rhetoric. Woolman spoke and wrote and held

religious discussions until his death in 1772. He exhorted on the

evils of slavery among Friends. In this vein Trueblood speaks of the

Quakers as the first Christian body to see unequivocally, the "evil' and sin of slavery."'^

TO J , An Introduction to Quakers, pp. 5-6. 1^tIbid., p. 6.

15Ibid., p. 7.

■^Ibid., p. 8. 18

Anti-slavery movements were not restricted to the Quakers, but

William Wilberforce in the House of Commons pointed out Friends as an 17 established society of abolitionists. Ralph Waldo Bnerson said that among others, Quakers were the most daring innovators and the champions 18 until the death of the old cause. Lucretia Coffin Mott and Elizabeth

Cady Stanton were other tenacious Quaker^-abolitionists, and both 19 promoted the rights of women. Trueblood reflects upon such privi­ leges in his homilies.

Elizabeth Fry, specifically noted by Trueblood, is on record in history as a demonstrator of her Quaker-humanitarian character for investigating regrettable conditions in the British prisons. Trueblood reflects upon his work in a prison in his sermons. He further cites

Samuel Tuke’s endeavor which resulted in humane treatment of the mentally ill. Tuke established The Retreat in 1776. Through his efforts, he was able to release patients from chains so as to properly treat them; thus, 20 Trueblood says Tuke showed redemption to the world. Similarly, as a result of their experience with Christ, Trueblood says the Quakers have been led to see the sinfulness of war and the necessity of both justice and love in race relations. In addition, he says,

17 Houston Peterson, A Treasury of the World's Great Speeches (New York: Simon and Schuster, 1965), p. 219. 18 Robert T. Oliver, History of Public Speaking in America (Boston: Allyn and Bacon, Inc., 196"57, pp. 227-28. 19 Peterson, A Treasury of the World's Great Speeches, p. 3&9. 20 Trueblood, An Introduction to Quakers, p. 8. 19

More than sixty years before the Emancipation Procla­ mation, all American Quakers, including those in the South, had already emancipated their slaves. Most of them had made careful provision for the life of tjj^se injured people after liberation was accomplished.

The Quaker worship began in a simple way in the midseven­

teenth century. The Friends had no prescribed plan, nor was

liturgy required. Thus, no officiant was necessary. Trueblood makes

note of an "unintended discovery" —that, in meeting together with no

prearrangement and with much willingness to listen to the "inner

voice," they had a sense of Christ’s "present" leadership. Such is 22 described as giving a subsequent release of power in their lives.

Trueblood, on occasion, refers to Holy obedience. According

to him it is a misnomer to refer to such discipline as silent worship.

Stephen Grellett, a Frenchman, was converted in a time of silence.

Trueblood views long periods of silence as no reason for embarrass­

ment. Through a silent mode of worship, many participants are as- 23 sumed; therefore, all are involved rather than listening to a priest.

Quaker meetings vary from the evangelistic type called "thresh­

ing meeting^’’ to the contemporary mode of the twentieth century. The

latter involves some thought and prayer in regard to advance planning.

21 Trueblood, An Introduction to Quakers, pp. 8-9. 9? Ibid., p. 9. 23Ibid.. p. 10.

S. B. Laughlin, Beyond Dilemmas (Port Washington, New York: Kennikat Press, 1969), pp. 104-124 carries "The Quaker Method of Reaching Decisions,” a comprehensive essay by D. Elton Trueblood. (A source for further information on Quaker meetings.) 20 The hymns and scripture reading are chosen. Trueblood says there is absolutely no liturgy. The sense of divine continues to the end. Any advance plan can be altered for a reason, During worship, a speaker may alter his topic as the hour advances, or may remain silent if others are led to speak. Trueblood further notes that "Even the 24 speakers must never stop listening."

The commonalities among Quakers are extant in that common things can be the means by which God promotes our growth in grace. In re­ lation to these commonalities, Trueblood illustrates. He says that common water can be holy because a mother may employ such to send her children to school in clean clothes. In another sense, he explains,

Quakers believe not merely in prayer and worship, but in the distribution 25 of both material food and of the means for healing broken bodies.

The Friends believe in baptism and are unwilling to settle for a mere ceremony. Trueblood says, "Baptism means real immersion into the life and death of Jesus Christ." Thus, he views every meal at every 26 table as a Lord’s Supper; hence, each is sacramental.

Trueblood emphasizes the depth to which Quakers are steeped in

Christianity. Such an attitude places the Friends religion deeper than all ceremonies; however, a respect for other Christians* needs is held and can be shared. Martin Buber believes that all real life is meeting.

Trueblood adds to Buber’s concept and says that we are all called to

2^*Trueblood, An Introduction to Quakers, p. 11.

23Ibid., p. 12.

Ibid., p. 13. 21 27 meet together to make our meeting with Christ more real.

The twentieth century Quaker worship is unique, relates True­ blood, in the sense that leading is never brought to finality. The process involving change, he recognizes, is always occurring. He says, ". . . . A religion that is not changing is already dead." In short, the Quakers believe in the priesthood of every believer. All members have a ministerial responsibility, and the pastor is to aid in developing each member’s gifts. A Friends Meeting may or may not have a pastor, and if it does, he has no status apart of others, is 28 not a clergyman, nor is he the sole minister in the congregation.

Trueblood comments upon peculiarities on occasions. Some hbld such an idea concerning the Quakers. Dillenberger and Welch, des­ cribe Quakers as persons who wear plain clothes, speak plainly, thus they depict simplicity and elegance in the dignity of life. Quakers emphasize the value of truth. Integrity, in all things, is prized 29 above all else.

The moral issues, to Trueblood, seem to be more intense in our times. In relation to morality, he states that "In so far as people are truly human they are moralists." Then, he quotes Socrates who said that "The unexamined life is not worth living." The truly human pur­ pose, Trueblood contends, is not merely to live, but to live well. He

27 Trueblood, An Introduction to Quakers, pp. 13-15. 2&Ibid., pp. 16-18.

29 John Dillenberger and Claude Welch, Protestant Christianity (New York: Charles Scribner’s Sons, 1954), PP* 118-120. 22 praises the thinking of Socrates quoting him again: ’’The main business of mankind is to learn how to do good and to avoid evil.’’ Additional positive thoughts derive from Trueblood’s reference to a man’s life which is said to have changed as a result of Pascal’s final statement which he found pinned to his coat. The message read, "Man is obvi­ ously made to think. It is his whole merit; and his whole duty is to 30 think as he ought." The moral issues are a concern of Trueblood in his homilies and are of interest to Quakers.

Quakerism, according to Trueblood, may be inadequate in some ways, but excells in two ways: "The celebration of marriage and the recognition of death." Weddings are conceived as "potentially a time of wonder, ’’ and further, to Trueblood, death is held as "the free memorial" which can be even more wonderful. To the Quakers, he says, death is a time for joy; in addition, it is a time for the human spirit 31 to rise.

Trueblood’s Quaker-reflected opinion on war derives from his essay on "The Renunciation of Hatred." He bases the rejection of war upon two primitive propositions upon which our religious system is founded:

.... First, God is one eternal loving spirit; second, human souls are akin to God. . . .

Then, to finalize, in a sense, Trueblood asserts that:

3%. Elton Trueblood, A typewritten copy derived from his per­ sonal file (1920-1972), intended for "Plain Speech," in Quaker Life.

31 Ibid., two pages. 23

.... War entails hatred while spiritual re­ ligion renounces hatred, and that is the end of the „p matter. There can be no accommodation between them.*5

One can reason logically, says Trueblood, that war may, on

occasion, be upheld and the spiritual religion denied, but he interprets

such a concept as contradictory. He then explicates that the way of the

life of the pacifist is when one upholds spiritual religion and at the 33 same time denies war. Thus, he says hatred is renounced.

The Trueblood philosophy does not advocate leaving our nation

without defense. The solution of the war problem, he suggests, must

come through "the creation of mutual trust." The security which is

grounded in mutual trust is enduring. Trueblood’s inference from such

a postulate is that "The upholder of spiritual religion is one who con- q i tributes his mite to a genuine security of the future.

The pattern of life which spiritual religion demands is really

centered upon a great faith. Trueblood further contends that such a demand is not fulfilled with certainty. It could be a failure, a fond illusion; but such a faith, Trueblood posits, could turn out to be the deepest Truth in the universe. Such a view, he says, is what spiritual religion assumes. At its best religion is based upon a faith in the 35 sense it is something to live by, a pattern of life.

32D. Elton Trueblood, "The Renunciation of Hatred," The Christian Century, v. 53, No. 16 (April 15, 1936), p. 563. 33Ibid., p. 564.

3^Ibid., p. 564.

33Ibid., p. 564. 24

”A Student in Arms, ’’ an essay by a young soldier, a Christian

scholar, was written during World War I. It predicted another war in twenty years. In 1936 Trueblood found the essay by Donald Hankey who

defined true religion as ’’betting one’s life that there is a God.’’

Trueblood quotes from the essay, written after Hankey was wounded. It points out the author’s method for ending the war:

Put all the bleedin’ politicians on both sides in the bleedin’ trenches. Give ’em a week’s bom­ bardment, an’ send ’em away for a week to make peace, with a promise of a fortnight’s intense at the end of „/ it if they’ve failed. They’d find a way, sure enough. Hankey gave his life October 26, 1916. His essay influenced

Trueblood to write the article, ’’After Twenty Years,’’ which indicates his depth of sensitivity to Hankey’s prediction.

Another work, Alternative to Futility, relates to war as more of a symptom than a cause of our sickness. The book was written after World War II, the end of which did not finalize our difficulties.

Trueblood’s pragmatism shows as he emphasizes in this work the diffi­ culty of arriving at a solution. He denotes how much easier it is to analyze, to criticize, rather than to create a mode for its reso- lution. 37

A prescription and a cure for the Western man’s illness is needed. To begin to solve the problem, Trueblood suggests we use all

^6D. ELton Trueblood, ’’After Twenty Years,” The Christian Century, v. 53, No. 43 (October 21, 1936), p. 1393« ^^D. Elton Trueblood, Alternative to Futility (New York: Harper and Row, 1948), p. 9« 25

the intelligence we can muster to learn what the conditions are which

make for the revival of such illnesses. Then, as we learn how these

conditions are produced, do what is necessary to avoid and eliminate

such circumstances. He declares that a new spirit is among things

needed.

Trueblood warns us, after World War II, that our system is sub­

ject to a revolutionary change resembling changes experienced by other

countries. His caution concerns itself with possible fascistic pene­

tration of our local governments. Trueblood advocates a means of

countering such a possible development which may arise in a gradual, un-

noticeable way. He advocates the production and maintenance of an

ethical system that will benefit our fellows. Through such means, he

views a system which uses its instruments for the necessary development

and use of our resources. Thus, our technological developments can be

utilized so as to promote constructive conditions rather than become the 39 instruments of disaster.

In another way, Trueblood posits on the significance of the

family’s influence as a catalyst which aids in the production of a

deeply implanted feeling of security which every person must have. He

theorizes that there can. be no real security of any lasting and valued

sort if it is not founded within superior character. Such a concept re­

minds us that a necessary basic constituent, pertinent in the growth and

^d. Elton Trueblood, /’The Quaker Way," The Atlantic Monthly, v. 166, No. 6 (December, 1940), pp. 740-746. 39 ' ... , Foundations for Reconstruction (New York: Harper and Brothers,.194o)7~pT 9. 26

development, of human life, is ethos. Trueblood contends that the con­

science must be strong, else there can be no real freedom.

A family’s happiness, to Trueblood, is marked by close and en­

during affection on the part of the family’s members. His advice to contemporaries is to listen to those who have experienced success.^3"

Christianity’s importance, in Trueblood’s opinion, derives from

the belief that a home is potentially as much a sanctuary as any

ecclesiastical building can ever be. Such a view, he expresses, is the

Zl2 way to recovery of family life.

Activities of laborers in the mid-twentieth century are compared

as resembling behavior within the province of the last part of the Ro­

man finpire. In relation to this opinion, Trueblood points out that the

forms of Roman sovereignty lost their provinces in reality. The result

is explained. When the barbarians came, the Roman provinces fell easily,

with almost no struggle. Pertinent to a revolutionary movement in China

in which Trueblood says not a few are involved, he stresses that such a

movement through Jesus Christ offers hope. The hope is for China to

IO realize her deepest aspirations toward progress and democracy.

The late President Dwight D. Eisenhower’s remark, borrowed by

40D. Elton Trueblood, "How Strong is their Conscience," National Parent-Teacher (The P.T.A. magazine), v. 48, No. 4, (December 1953), pp. 10-12.

, The Recovery of Family Life (New York: Harper Brothers, 1953), p. 9» ^Ibid., p. 120.

Your Other Vocation (New York: Harper and Brothers, 1952), pp. 15-l6. 27

Trueblood who was close to him, offers a basic philosophy of interest:

’’The struggle between communism and freedom is a struggle of ideas. To win. in such a battle our ideas must be better.”^

The historical process is composed of events which involve

Christian phenomena. Trueblood says of such that Christianity is at the center. Thus, he concludes that a person must face the fact of

Jesus Christ if he means, seriously, to try to understand the world.

Arthur 0. Lovejoy is a professor Trueblood credits with consid­

erable influence on him. Boas described Lovejoy as a temporalistic realist. If we can attribute an interpretation of such to Trueblood,

Boas inferred that Lovejoy was likely to see in every idea traces of the historical moment in which it was expressed.

Trueblood speaks to contemporaries on the issue of the Church necessarily cutting across denominational lines. In doing this, he accepts the trenchant dictum of Samuel Taylor Colerage:

He, who begins by loving Christianity better than Truth, will proceed by loving his own Sect or Church better than Christianity, and end in loving himself better than all. '

^D. Elton Trueblood, Declaration of Freedom (New York: Harper and Brothers, 1955), p. 11.

* , Confronting Christ (New York: Harper and Brothers, 19Ó0), p. 2. ^Arthur 0. Lovejoy, (Boas’ notes in preface) The Thirteen Pragmatisms and Other Essays (Baltimore: The John Hopkins Press, 1963), p. v. ^D. Elton Trueblood, The Company of the Committed (New York: Harper and Brothers, 1962), p. xii. 28 Work, fellowship, and discipline combine to promote a new mood

which Trueblood says has entered into the Christian cause. He speaks

of Christianity as always a crusade, or else it is practically nothing.

The new mood rests in essence in the Yokefellow movement, founded by i g Trueblood. The emphasis is upon daily work on behalf of the ecumen­

ical movement of the Christian faith, but such new vitality must be real, and further according to Trueblood, not merely apparent.^ He

relates to this in his work, The Company of the Committed, which he

dedicates to men and women everywhere who desire to wear Christ’s yoke with Him.50

The more difficult situation in the sixties, than in the fifties

of the twentieth century, seem to Trueblood to be reflected in a de­

cline in religious broadcasts. But he thinks it may be a sign of

Christ’s cause exhibiting more depth. Trueblood looks at the Church as

a society of men and women who are all penetrating the life around them , 51 every day.

The translation of "The New English Bible" by respected scholars

of the various universities of Great Britain, according to Trueblood,

represents the originally intended meaning. What pleases him, and should

^D. Elton Trueblood, "The Order of the Yoke," The Christian Century, V. 68, No. 49 (December 5, 1951), pp« 1404-1406.

, "Christian Faith and Daily Work," The Christian Century. V. 73, No. 35 (August 29, 1956), pp. 992-994« 50 ’ The Company of the Committed, p. vii.

51 , "Plain Speech," Quaker Life (March, 1962), PP« 72-73«' 29

please other Quakers, is the Authorized Version’s recognition of an­ tiquity—its retention of the terms thou, thee, and thy in the Psalms

of the New Testament prayers of Christ. Trueblood explains such usage as being consistent with Quakerism. He says that Quakers address God as thou, paradoxically achieving a remarkable combination of the in- 52 timate and the austere.

Twentieth century generation members error in a one-sided view, notes Trueblood, rather than making the mistake resulting from a lack of moral concern. He is a philosopher, therefore it is no surprise that he advocates the calmness of thinkers in relation to moral issues. This, he recommends, rather than riding one moral hobby after another with the enthusiasm of crusaders. He cites an analogous case, in Ceylon, in 1963«

Only seventeen cases of malaria were noted at that time from an immense population where widespread use of D.D.T. had been employed. A crusade to counter application of the product led to abandonment. By 1966 more than a million cases of malaria emerged. The Ceylon government returned to the practice of using D.D.T. Thus, Trueblood infers that although use of the product did some harm, failure to use it did more. His hope is that we can outlive the crusading age. Although Trueblood advocates enthusiasm for Christianity, he points out that there is a need for intel- 53 ligence.

World wide experiences, ministerial contacts, and other interests,

52d. Elton Trueblood, ’’Plain Speech,’’ Quaker Life (August, 1970), p. 29; p. 265. 53 , A typewritten copy intended for his column, ’’Plain Speech," in Quaker Life; derived from Dr. Trueblood’s personal file (1920-1972). 30 enhance Trueblood’s knowledge. At the East African Yearly Meeting, attendance was the largest in the world. There, Trueblood observed attentiveness in the schools, and employees’ interest in responsibili­ ties as indicated by their early arrival, e.g., to serve at the Health Center at Lugulu.^ In South Africa, Trueblood saw inequities, dis­ ruption of home life, disparities in wages, and men in labor compounds.

A deduction derives from his experiences in relation to differences in

Christians of South Africa and their fellow Christians outside. He in­ fers that the differences are not in the domain of ideals and aims, 55 but in the best method of achieving them.

’’Plain Speech,” Trueblood’s column in Quaker Life, serves as a means of affect upon others. For example, George E. Sawyer’s reaction to Trueblood’s comments in the June issue: ”. . . . God can do nothing at all except through man. ...” In addition, he said,

.... Out of the pain and strain of our sad time the American Negro may emerge, if the leadership is good, into a new type of man different from any known before. Our task is to assigt in the emergence. Perhaps God is doing a new thing.

To the Friends, according to Trueblood, belief is vitally im­ portant if a person is to call himself a Christian. It is of interest that he makes note of a probability that no creed has ever been recited

Elton Trueblood, ’’Plain Speech, ” Quaker Life (April, 1971), p. 37.

______, "Plain Speech,” Quaker Life (March, 1971)—page number missing.

p"Plain Speech, ’’ (June issue of Quaker Life) reference; in March, 1971 issue, George E. Sawyer, p. 7» 31

in a Friends meeting for worship. The periods of greatest vitality

among Quakers is described by Trueblood as periods of greatest convic­

tion. He. stresses the conviction which concerns itself with the re- 57 ality.of Christ as a Living Presence.

Trueblood believes that a religious decline sets in when re­

ligious belief deteriorates to love, goodness, or some other abstrac­

tion. Trueblood stresses that such abstractions are far removed from:

.... The glorious objectivity of being able to say sincerely, "I believe in God the Father Almighty, Maker of heaven and earth.” Sometimes, today the Church becomes„little more than an ethical culture society. ....

Christians gather for fellowship, for mutual help, for prayer,

for consolation. In addition, Trueblood says meeting together is in­ adequate unless they also meet for affirmation. He says a human being is seldom nobler than when he can truly say "I believe.” Such a gesture, 59 in his thinking, determines in a large measure "what he does."

On an inspection of the bombing of the Coventry Cathedral,

Trueblood met its provost, R. T. Howard. Very quickly the two felt as though they had known each other for years. Such is attributed to the power of Christian fellowship. Trueblood posits that such a feeling of knowing each other derives, not primarily upon geographical propinquity,

57'D. Elton Trueblood, derived from his personal notes (1920- 1972). eg , "Plain Speech," Quaker Life (May, 1971), p. 37. 59Ibid., p. 37. 32 but far more upon a common commitment.^

Maude Royden, a woman preacher, was heard in London. She im­ pressed Trueblood with her knowledge and understanding of Dr. Albert

Schweitzer. His curiosity was aroused on Schweitzer’s reason for leaving a brilliant life in Europe. Trueblood’s answer came as he ex­ amined Schweitzer’s first autobiographical volume, On the Edge of the

Primeval Forest, and these words impressed him:

We are not free to confer benefits on these men, or not, as we please; it is our duty. Anything we give than is not benevolence but atonement. For every one who scattered injury some one ought to go out to take help, and when we have done all that is in our power, we sha^LjL not have atoned for the thousandth part of our guilt.

In relation to Schweitzer’s endeavor to share, Trueblood in­ fers that his basic insight was touched by Christ. Thus, Schweitzer was no longer free to live his life as he happened to choose or like.

Trueblood says that self-centered freedom is an option which is no longer open when one accepts Christ and the chain reaction dare not end 62 with the individual.

Trueblood believes that any life, no matter how humble, is ennobled by gratitude. Capabilities of persons differ, but everyone has it within his powers to be grateful. Trueblood expresses these thoughts in relation to the Thanksgiving season, the first of which was

6%. Elton Trueblood, "Plain Speech," Quaker Life (September, 1971), the page number was tom off.

, "Plain Speech," Quaker Life (October, 1971), p. 37. Z p Ibid., p. 37. 33

proclaimed October 3, I863 by an idol of his, the late President Abra­

ham Lincoln. At a time when the country was torn apart, Trueblood says, "God’s guidance was recognized, even in dark times. May it ever be so."6^

Thanksgiving was honored with a President’s single pen-stroke.

An annual expression of our gratitude avoids, in Trueblood’s words,

. both the danger of religious establishment at one extreme and

the equal danger of dogmatic secularism at the other. . . .

On a criticism of Thomas Ae Kempis’ work, The Imitation of 65 Christ. Trueblood points out that the title does not represent the book's dominant theme. He says the work is translated more than any

other except the Bible, and in Trueblood’s opinion, the title deters

readership. He suggests that the central theme of the book is framed in

suggesting meditation upon Christ which is wholly within our powers.

Trueblood insists that we cannot imitate Christ, but . We can commit our lives to Him! This is possible in spite of our unworthi­ ness.’’ Then he suggests a formula:

I can soak myself in the Gospels, Challenged every day by His words, His deeds, His death and His resur­ rection. I can open my heart to his continuing Presence. I can seek to share in communion Tilth Him. "Our communion with Christ," wrote Robert Barclay^ "is and ought to be our greatest and chiefest work."

'’D. Elton Trueblood, "Plain Speech," Quaker Life (November, 1971), p. 45. 64bid., p. 45.

65 "Thomas A/ Kempis, The Imitation of Christ (New York: Grosset and Dunlap (Revised translation)^—Original translation, 1A18-1441. 66 D. Elton Trueblood, "Plain Speech," Quaker Life (December, 1971), p. 37. 34

.Trueblood believes our initial task each day is confrontation

with Christ. He sees Christmas as an event which is a special reminder

of our daily opportunity to have communion with Christ. '

Christianity is kept alive not by what goes on inside of

churches, but by what goes on outside of them. Trueblood*s concept goes further. He holds that religion is more than a way in which the

one-hour weekly venture occurs inside a building with stained glass windows. He says that religion is a way in which all ordinary enter­ prises are conducted: .... That religion will have most meaning 68 which touches common life redemptively at most points.

Trueblood sees the issues of Christianity in the light of great magnitude, and because of this, when speaking or writing his thoughts on religious issues he sets rigorous standards for himself.

As a philosopher by profession, and a Christian by faith, Trueblood tries to keep the former in his mind while talking or writing of the latter.

The missionary enterprise, however noble it has been, is viewed 70 by Trueblood to be in a dangerous plight. Without validity upon foreign soil, Trueblood postulates that the missionary venture is

'D. Elton Trueblood, "Plain Speech," Quaker Life (December 1971), p. 37.

68d. Elton Trueblood, The Common Ventures of Life (New York: Harper and Row, 1949), pp. 20-21.

69 A Place to Stand (New York: Harper and Row, 1969), p. K”

70 The Validity of the Christian Mission (New York: Harper and Row, 1972), p. x. 35 without validity at home. He defines a missionary as anyone who serves as a result of having been touched by the love of Christ. Thus he 71 reasons, there is no validity in Christianity if we delete the Mission.

Trueblood stresses high moral standards as he says, "The main business of mankind is to leam how to do good and to avoid evil." His comment is similar to Pascal’s final statement found pinned to his coat. It is said to have changed a man’s life who found the message which read, "Man is obviously made to think. It is his whole merit; 72 and his whole duty is to think as he ought.

Logic of Belief, one of Trueblood’s earlier works, talks to proof. He defines evidence as consisting of informative statements which, because they are believed by a listener or reader, may be used 73 as a means for gaining assent to a further statement. His Philosophy of Religion provides another definition: ". . . . Determinism if taken seriously, would involve the further notion that all intellectual judgment is itself determined, but this would have to apply even to the judgment that determinism is true. . . Such exemplifies a mode of

Trueblood’s reasoning procedure, as does the ensuing:

Elton Trueblood, The Validity of the Christian Mission (New York: Harper and Row, 1972), p. x. 72 ______, A typewritten copy intended for his column, "Plain Speech," in Quaker Life; derived from Dr. Trueblood’s personal file (1920-1972). 73 J , Logic of Belief (New York: Harper and Brothers, 1942), p. 41.

, Philosophy of Religion, pp. 279-280. 36

.... We must see our religion, not primarily as what goes on in a peculiar building with pointed arches and stained-glass windows, but as the way in„„ which all ordinary enterprises are conducted. ...

Trueblood proposes that a new day is dawning as he implies:

.... Too many Christians who might reasonably be looked upon as intellectuals have settled for a confessional pogture and are no longer challenging the critics. ...

Trueblood talks to "the field of mission" in his twenty-nineth

book as he says, ". . . . The appealing vision is that of a Christian

Movement in which there is no audience, because all are performers. 77 . . ." Such a comment is, indeed, of interest from a communi­

cation point of view.

The idea of the Church as a redemptive society is one which

Trueblood says has grown and developed in his own thoughts over many

years. On crossing denominational lines he says, "Perhaps it is only

fair to say that I am a life-long member of the Religious Society of

Friends. Though I value this heritage, it has been my intention never 78 to let it cut me off from the Church Universal. ...

Elton Trueblood, The Common Ventures of Life (New York: Harper and Brothers, 1949), p. ¿0.

, A Place to Stand (New York: Harper and Row, 1969), p. 29.

______, The Validity of the Christian Mission (New York: Harper and Row, 1972), p. 81.

, The Company of the Committed (New York: Harper and Row, 1962), p. xii. 37

A similar emphasis can be found in other Trueblood-authored

books, e.g., Your Other Vocation. In this work, he also refers to mid­

twentieth century laborers as quite different from those who first came

to America as Christians. He talks of the revolutionary Christian move­

ment in China. Of it, he says, ’’.... not a few who do not call

themselves Christians recognize that Christ is the one in whom China

has most hope of realizing her deepest aspirations toward progress

and democracy. ’’79

The Humor of Christ reveals, partially, a mode of Trueblood’s

own style as in this work he says, ”. . . . His humor was largely em­

ployed in controversy, in parables, and in a short dialogue.’’ He notes

that more humor was extant in Christ’s teachings than many realize. go Trueblood adds, ”We do not know all that Jesus said or did.”

Much of Trueblood’s thinking has been influenced by the ad­ vantage of, in his terms, ”a widespread application of the experimental method.” In one case, parts of his thoughts and ideas have been tried out on audiences composed of students and teachers in twenty-nine Ameri­ can colleges and universities. He states, "In every case the listeners 81 have added something to the argument or to the evidence. . . . What

79 / D. ELton Trueblood, Your Other Vocation (New York: Harper and Row, 1952), pp. 215-216. 80 , The Humor of Christ (New York: Harper and Row, 1964), p. 11. 81 , Signs of Hope in a Century of Despair (New York: Harper and Brothers, 1950), p. 9. 38

says something of our society, according to Trueblood, is that the Kinsey report on sex drew more of an audience than Indiana University’s bas­ ketball games.

Interest in government is indicated as Trueblood warns of the possibility of fascism penetrating our local governments. He notes that changes may come by degrees; so unnoticeable that a solution may not be forthcoming—unless

.... we can produce and maintain an ethical system that will make our great technological dis­ coveries the boon to mankind which they might be, if rightly directed, and keep them from being the means of disaster which they may so easily be, and which»- without such effort, they will certainly be. . . . ^

The epitome of D. ELton Trueblood’s life reflects a committed

Christian who knows that he is yoked with Christ and with Christ's other apostles. He is committed to work within the life of the church; but he sees the renewal of church-life as penetrating every area of secular life. As the founder and president of Yokefellows Inter­ national, Dr. Trueblood carries the marks of a Yokefellow:

1. Discipline. A Yokefellow voluntarily • accepts a discipline rather than the way of care­ less freedom. The most creative disciplines are those of daily prayer, daily Scripture reading, and the reverent use of time and money.

2. Witness. A Yokefellow is one who knows that life in Christ is not a private affair. To be kept it must be shared. For many, the wearing of the

g^Truebiood, Signs of Hope in a Century of Despair, p. 22. 83 _____ t Foundations for Reconstruction (New York: Harper and Brothers, 1946), p. 7. 39

yoke pin is a symbol of participation which has opened the door of conversations for personal sharing.

3. Ministry. A Yokefellow is one who is called to the universal ministiy. The term "layman’’ is in­ adequate for the needs of our time. The New Testament is clear at this point; all are called; all are re­ cruits in Christ’s cause.

4. Fellowship. A Yokefellow knows that he needs the fellowship of other committed Christians because no one is strong enough alone. He experiences real growth as he participates in regular public worship and in small groups of Christians where worship, study, and sharing are carried on in an atmosphere of love and forgiveness. *

Some additional insight into Trueblood’s philosophical thinking derives from remarks found in his work, The Predicament of Modern Man through which he states,

.... We owe a great deal, of course, to the classic cultures of Greece and Rome, but we tend to read back into the ancient literature conceptions that the classic authors did not really hold. Not until the rise of Christianity did the ancient world discountenance infanticide; likewise, it was Chris­ tianity "that ended the scandal of taking human life for sport, ’’ and altered the status of women.

Speaking further to the cluster of ideas prized by us of the

Western culture, after noting that some humanitarian ideals existed in the classical culture, he says, ’’.... the West owes most of its original impetus to the gospel. . .

8Z,Taken from a book mark provided by Yokefellow Associates, 230 College Avenue, Richmond, Indiana 47374- 35 ?D. Elton Trueblood, The Predicament of Modern Man (New York: Harper and Row, 1944), P- 58. 86Ibid., p. 58. CHAPTER III

TRUEBLOOD’S RHETORICAL BIOGRAPHY

STATUS

The image of D. Elton Trueblood as a public speaker is the pri­ mary concern of this chapter. The successful status of the speaker, his formal education and other wide experiences, something of his theories on speaking, and preparation for speaking are the points of major interest.

More than half a century ago Dr. Trueblood began preaching.

His numberless public addresses continue to pervade the universe past the age of seventy-two. In a letter, November 29, 1971, after a long speaking tour, he indicated something of his life as a speaker: ”.

... I gave 30 sermons and addresses in 15 days, in three states, viz. Texas, Nebraska, and Oregon." At the time, he was approaching his seventy-first birthday. Such a dynamic pace is hard to imagine.

Ensuing remarks from his letter continue to reveal his image: "Always

I have done three things—teach, write, and speak. During this par­ ticular chapter of my career, I am emphasizing speaking."^

Trueblood is the president and founder of Yokefellows Inter­ national, an order of Christians whose members are dedicated to the promotion of the ecumenical movement of the Christian faith. His deep

1 A personal letter by D. Elton Trueblood. 41 commitment to its objective takes him to points everywhere within the globe.2

The intellectual capacity and leadership ability of Trueblood are reflected in his noteworthy activities. On May 1, 1971 his per­ sonal bookings for public addresses into 1973 are some indication of the demand. In addition to his heavy schedule of pulpit speeches and lectures, he is a copious writer. In June, 1972 he began his thirtieth book entitled Abraham Lincoln, Theologian. Besides having successfully authored twenty-nine published books, Trueblood has contributed to 3 periodicals and has been quoted extensively. Among "the best authors of the world," he is quoted four times in The New Dictionary of Thoughts.^

Trueblood is "the most highly quoted of all religious authors," according to G. Paul Butler who rates him as one of the important re- 5 ligious philosophers of our time.

October 10, 1971 Trueblood preached the Sermon at the White

House for President and Mrs. Richard M. Nixon and some three hundred fifty notable guests. Among those who comprised this audience were

Supreme Court Justices, Cabinet members, and others. He said his life

2 A personal interview, May 1, 1971» 3Ibid.

¿‘Tryon Edwards, original editor, revised by C. N. Catrevas, Jonathan Edwards, and Ralph Bnerson Browns, The New Dictionary of Thoughts (Standard Book Company, 1966), p. 1. 5 Butler, Best Sermons—1955, pp. 18-19. 42

experiences prepared him for the occasion. Another hallmark in his

public speaking record was the eulogizing of the late President Her­ bert Clark Hoover at his funeral.6

Trueblood’s direct contacts with contemporary leaders are

partially evidenced by the personally autographed pictures of two late

presidents, Hoover and Eisenhower, and President Richard M. Nixon on

the paneled wall of his study. The more than two thousand books which

line the shelves of his private place for meditation are some indica­

tion of his extensive reading material in his study. Such an oppor­

tunity is conducive to much erudition, and he made note of studying 7 about Plato, Aristotle, Thucydides, and other classical writers.

Cicero, one of the greatest orators of all time may have in­

fluenced Trueblood vicariously through his postulate that ". . . .

no man could ever excel and reach eminence in eloquence, without

learning, not only the art of oratory, but every branch of useful knowl- 8 edge." Another great Roman educator and teacher of oratory who may

.have had an affect on Trueblood is Quintilian. He said "The first

essential for such [the perfect orator] ... is that he should be a good Q man. ..."

6A personal interview with D. Elton Trueblood at Earlham College, May 1, 1971. 7Ibid.

8 Thonssen, et al., Speech Criticism, p. 371. 9 Quintilian, The Institutio Oratoria. Translated by H. E. Butler (Cambridge, Massachusetts: Harvard University Press, 1969), Book I, p. 9. 43

Trueblood's own concept of public address along with his advice

to those who wish to excel in the domain of eloquence is to "Soak your­ self with knowledge and associate with the greats.""^

PREPARATION FOR SPEAKING

David Elton Trueblood was born December 12, 1900 to Samuel J.

and his wife, Effie (Crew) Trueblood. His family derived from a Quaker

heritage and farmed near Pleasantville, Iowa where Elton was bom.

This pioneer-type family was adverse to slavery and was seeking more

freedom and comfort in connection with their worship; so, they left North Carolina to settle in the midwest.^

Elton’s siblings were a sister, Ethel, and two brothers, Oscar

C. who became a business man, and Clare A. who later was granted the 12 doctorate in medicine. C. A. wrote that "Our whole family soon rea-

lized that he [¡Elton] had a special gift with the field of learning."

He continued:

From early childhood he could read rapidly and com­ prehend easily all he read and since books were im­ portant in our farm home he got a broader base of learning earlier than most students. We had much manual work to do on the farm but he made good use of his time, evenings and rainy days. From the age

10.A personal interview with D. Elton Trueblood at . Earlham College, Richmond, Indiana, May 1, 1971« 11T, . , Ibid. 12The Current Biography Yearbook, 19&4« pp. 449-451« Who’s Who in America~~Tchicago: A. N. Marquis Co., 1968-69), Vol. 35, p. 2211

personal letter from C. A. Trueblood, M.D., 906 North C Street, Indianola, Iowa 50125, October 15, 1972. 44

of twelve he had learned to live by a strict disci­ pline forcing himself to live on a schedule and not allowing anything to obstruct this plan. He continued to follow this pattern of certain hours for certain things—and being able to concentrate very well in his work.

Our mother had a,driving personality and he followed her example. *

The Bible was read and religious language was practiced in

Trueblood’s farm home. Elton holds his family in high esteem, and is

grateful for the professional speech training his parents provided for

him. He said that his mother believed it was as important for a child

to leam how to speak well as it is for one to leam how to play the

piano. 15

Elton’s debate and speech training in high school and college

led to his state-wide championship in both. He praises his excellent

teachers for their help. In addition, he said the teachers helped him

clarify his aim in life. "While a student in college, I decided to be­

come a speaker, a writer, and a teacher," he said. A broad, pleasant

grin pervaded his expressive face as he told about winning first prize

in both debate and extemporaneous public speaking. Through these ex­

periences, he felt the power of speech which led him on to higher 16 success.

^A personal letter from C. A. Trueblood, M.D., 906 North C Street, Indianola, Iowa 50125, October 15, 1972. 15 A personal interview with D. Elton Trueblood at Earlham College, Richmond, Indiana, May 1, 1971. l6T,• Ibid. 45

D. ELTON TRUEBLOOD’S EDUCATION

Indianola High School at Indianola, Iowa marks Elton’s gradu­

ation place in 1917* He spoke of intellectual and spiritual experiences

which were emphasized at the William Penn College which granted the A.B.

degree to him in 1922. His undergraduate work at Oskaloosa, Iowa was

followed by a year of graduate study at Brown University in Rhode Island.

On his discipline there, Trueblood said, . . I enjoyed a graduate year at Brown University, where for the first time I had to face the

challenge of positivism and where I learned to study alone." The next year, in both a liberal and evangelical atmosphere, Trueblood attended the Hartford Theological Seminary. He transferred to Harvard Divinity

School where Trueblood studied under a number of eminent men whose help he gratefully acknowledged.

.... The most helpful were Dean Willard L. Sperry, who tried to guide me in the art of expres­ sion, both oral and written, Professor George Foot Moore, the most eminent historian of religion whom America has produced, Professor Bliss Perry, who gave me an example of teaching which is still my model, and Professor William Ernest Hocking, whose seminar in Hegel gave me a new understanding of what it is to study. '

Trueblood asserted that it was his good fortune to be able to study for three years at Johns Hopkins University. The timing seemed right for him to gain a more strictly philosophical learning experience under the guidance of Professor Arthur 0. Lovejoy. Trueblood’s doctoral dissertation in 1934 partially reveals his thoughts as he said, "I am still convinced that until we are clear on what man is we shall not

1 7 *D. Elton Trueblood, Philosophy of Religion (New York: Harper and Row, 1957), pp. xiii-xiv. be clear about much else." The submitted thesis in the realm of phi­ losophical anthropology is an historical and critical study of the 18 differentiae of man.

Other salient professors with deep concern for religion were noted by Trueblood as influential pertinent to his life: Rufus M. Jones and John Baillie of Haverford College (the latter of Edinburg and Presi­ dent of the World Council of Churches—1954), Reinhold Niebuhr, theo­ logian and author, and H. G. Wood, professor of German at Johns Hopkins 19 University. Trueblood places high value on additional learning ex­ periences through association with such men as colleagues. These learned men provided a great source of knowledge, partly in the domain of natural sciences, including chemistry and physics. Such erudition occurred as Trueblood walked over the hills of California with his col- 20 leagues during his ten years at Stanford.

Among contemporary authors who were most influential on True­ blood, William Temple is singled out as the most persuasive. True­ blood’s collections include, for example, the manuscripts of the late

Charles A. Bennett of Yale, given by Bennett’s widow to whom he is grate- 21 ful for her late husband’s thinking.

18d. Elton Trueblood, Philosophy of Religion (New York: Harper and Row, 1957), p. xiv.

19ITb, i■ d, ., p. xiv. 2CL, . , Ibid., p. xiv. 2~*~Ibid., p. xiv. 47

Suggested readings, highly praised by Trueblood as he spoke to

an audience of potential preachers, include St. Augustine1s Confessions

and The Imitation of Christ. Both of these Christian Classics were ad­

vocated reading, and, in fact, were required readings. In addition,

Trueblood urged the perusal of Pascal’s Pensees, John Donne’s Devotions,

John Woolman’s Journal, and Law’s Serious Call. He also declared

favorites such as The Christian*s Secret of a Happy Life by Hannah W. 22 Smith and Testament of Devotion by Thomas Kelly. Trueblood supports

his recommendations for reading by saying, ”1 have given this course

for the rank and file of the people, and I can tell you that this

reaches people’s minds and hearts at the same time.’’ He emphasized

additional study of the philosophy of religion, inquiry into the history

of the Christian faith, examination of what is basic in theology, and to 23 look into the life of Christ, and into the prophets of Israel.

Philosophical perusals by Trueblood when a student at Johns

Hopkins University included work by Martin Heidegger, Max Scheier, and many more. He says at that time, the prior noted works appeared to seem 2/i alien to the American scene, but do not seem to be so today.

SPEECH ACTIVITIES

The speech activities of D. Elton Trueblood reflect a genuine

99 D. Elton Trueblood, A Chapel Message (Presented before the Southwestern Baptist Theological Seminary, Dallas, Texas, November 16, 1971.) Personal file (1920-1972).

23Ibid.

24 Philosophy of Religion, p. xiv. 48

concern for others. The fact that he cares may stem from the high rev­

erence he holds for his parents and teachers who helped him.

His public witness through his promotion of the ecumenical move­

ment of the Christian faith demonstrates Trueblood’s genuine sincerity

in relation to the development of the redemptive society. With regard

for such a dedicated effort, Trueblood says, ’’I can’t pay back my 25 father. He’s dead. You cannot pay back a debt. You can only pay on.”

The early youth development of self-discipline, noted by his doctor brother, C. A. Trueblood, must have contributed to Elton’s

efficaciousness in the realm of learning and speaking. He was studious

and participated in extracurricular activities in both high school and

college. He majored in history which gave him a good background for debate and extempore speech. He played varsity football and edited the yearbook as an undergraduate at William Penn College, a small Quaker 26 college in Oskaloosa, Iowa.

D. Elton Trueblood married Pauline C. Goodenow on August 24,

1924. They co-authored a book entitled The Recovery of Family Life.

They had four children, Martin, Arnold, Samuel, and Elizabeth. The children’s recognition of humor in the Bible interested Elton and led to his writing a book entitled The Humor of Christ. On February 7,

1955 Pauline Trueblood died. He married Virginia H. Zuttermeister on

25 A personal interview with D. Elton Trueblood at the Tri-State Yokefellow"”House near Evansport, Ohio, January 28, 1972. 26 A letter from C. A. Trueblood, M.D., Indianola, Iowa. A personal interview with D. Elton Trueblood, May 1, 1971« 49

August 5, 1956 who motivated him to "never let an idea rest." Of

her, Trueblood says, "Virginia urges me to speak and write." He enjoys

her talent as a good driver. On trips by automobile, she drives. Mean­

while, Trueblood jots ideas down on a note pad. Besides getting ideas

while traveling, he says his best ideas come to him early in the morning.

He writes them down immediately saying in addition, "Regardless of how 27 good our memoiy is it is not good enough."

The extensiveness of Trueblood’s preaching and lecturing is in­

dicated by a letter from Paul H. Davis, College Consultant for the

Readers Digest:

What a trip you are planning next fall—to the east and then to South Africa. Age seems^o have no limiting effects on your activities.

Trueblood’s public addresses and literature extend to many coun­

tries and, hence, to variant cultures. As the founder of Yokefellows

International, and as its president he is active abroad, but also at

home. Of his endeavor at the Tri-State Yokefellow House near Evansport,

Ohio, the manager, Robert S. Pickering wrote:

Dr. Elton Trueblood has had a great influence on all adults at retreats scheduled here. He is also an excellent speaker. '

A single illustration of Trueblood’s influence on others derives

from a letter from a minister, Ralph A. Lawrence. An interview was

27 An interview. May 1, 1971« pa A letter from Paul H. Davis, July 2, 1970, 11740''Wilshire Boulevard, Los Angeles, California 90025. 29 A letter from Robert S. Pickering, R. R. 2, Defiance, Ohio, June 5, 1972. Zip code: 43512. 50 granted after Trueblood spoke on the ministry of Christian persons in any sort of constructive vocation. Lawrence wrote that the speaker seemed to speak to his personal situation, and that Trueblood was ”.

. . . very forceful and convincing [in his] manner of speaking, with its intellectually stimulating yet clear and understandable style, . .

Another excerpt shows an immediate effect on Lawrence’s vocational decision.

Dr. Trueblood communicated to me a feeling that my life had other options. A young person should base his vocational choice on Christian values, and should see Jesus Christ as ’’the answer’’ to all problems. . . . Dr. Trueblood did not stress the professional clergy as a specific vocational field at all, which is under­ standable in terms of his Quaker heritage. But the point which came through to me wasgthe importance of making a right vocational choice.

Lawrence was impressed by Trueblood*s ’’neutral” attitude.

Dr. Tom E. Jones, former president of Earlham College, is an intimate friend of Dr. D. Elton Trueblood. Both men, by mutual agree­ ment, began to work together in 1946 to further develop Earlham Col­ lege. Jones’ explication of Trueblood’s desire to teach rather than administrate was a choice which enabled him to devote more time and effort in speaking and writing. Such explains, partially, his reason for leaving Stanford University to teach at Earlham College which is much smaller. Trueblood preferred a small college where students can

30 — b^ter from Ralph A. Lawrence, minister, Pioneer Methodist Church, 7528 N. Charleston Avenue, Portland, Oregon 97203, June 16, 1972. 51 31 be dealt with as individuals rather than as numbers.

The Trueblood’s family experiences Jones described as comparable to the pioneer adventures of Abraham Lincoln’s people. Dr. Jones told of Elton’s family who believed that God wanted slaves treated as people, not as chattels.

Trueblood was described as ”a man of authority and sincerity.”

Jones added, ’’Elton has schooled and disciplined himself so as to boil down the points he wishes to emphasize, and he does it in 1, 2, 3, 4, 5 33 order. Trueblood has the ability to organize.”

Dr. Jones related the speaking itinerary of Dr. Trueblood as an example of his broad scope of activities. In the early part of the previous month (November, 1970) Trueblood was preaching in California.

From there he traveled by airplane to Hawaii which was followed by another series of public addresses in Tokyo. After speaking to the

Japanese, he left for a tour of the Philippines for lectures, and then or on to Africa by a freighter.

Much of Trueblood’s eminence in eloquence, according to Dr.

Jones, derives from his ’’drive to learn more, to improve, and to have high regard for simplicity within the art of articulation." He stressed

Trueblood’s ability to take criticism, and added, "in fact, he welcomes

31 A personal interview with Dr. Tom E. Jones at Earlham College, December 10, 1970.

32.Ibid.

33Ibid.

34Ibid. 52

it.” Jones expounded on Trueblood’s theory of rhetorical success: "Be

objective, measure your audience, deal with facts, and be a rationalist."

In Jones’ words Trueblood is "a scientist, a rationalist, and a

’pietist’ which is not the same as a ’metaphysicist’." When Trueblood

addresses an audience, Jones says, "He works from cause, to come unto 35 ' me, unify me, lead me, tenets."

Trueblood is knowledgeable and prepares thoroughly for the

occasion. Jones adds: "He sees trends while speaking and is a stickler

for precision. When he speaks, it is as though God is talking.

For the eulogy of the late President Herbert Clark Hoover at his funeral, Trueblood had to return by airplane from China. Of this, 37 he remarked, "It was hard on me."

Although Trueblood is close to President Richard M. Nixon, and had audiences with the late President Dwight D. Eisenhower, he was more intimate with the late President Herbert Clark Hoover, as excerpts from 38 exchanges of correspondence indicate. He talks about speeches.

13 February 1936

My Dear Mr. Hoover:

I have just read your speech as delivered last night and am delighted with the manner in which the attack is

35 A personal interview with Dr. Tom E. Jones at Earlham College, December 10, 1970. 36Ibid.

37 A personal interview with D. Elton Trueblood at Earlham College, Richmond, Indiana, May 1, 1971. 38 J Correspondence between D. Elton Trueblood and the late Presi­ dent Herbert Clark Hoover (1936-1963)• The United States of America General Services Administration, National Archives Record Service, Herbert Hoover Presidential Library, West Branch, Iowa 52358. 53

developed. I am glad to see in it the quotations of which you spoke to me when I was in your home three weeks ago. The quotation from Josiah Royce is a particularly effective one.

The prior portion of a letter, and another dated April 17,

1956 indicate public address interests prevail.

Dear Mr. Hoover:

Your signed photograph which has arrived today will be greatly prized through the coming years. I Vias able to hear you on the radio last night, speak­ ing from Texas just before President Eisenhower’s message from the White House. The two went together very well indeed. ...

Telegrams were also exchanged. A quasi-noteworthy letter concerned with speech is illustrative of their communication.

November 18, 1948

Dear Friend:

I was privileged last week to be at Wilmington College and to hear your private broadcast. It sounded very good indeed. I used the next day, with my Earlham students,, your sentences about the "un­ common man. ’’

PREPARATION OF ADDRESSES

Public address begins with ideas. Dr. Trueblood says his best ideas come to him early in the morning, and "I write it down immediately!"

Simultaneously, he lifted a note-pad and a pen from his pocket, and 39 added, "I always carry them with me."

An inquiry into the personal notes from 1920 to 1972 vali­ dates Trueblood’s practice of collecting ideas and filing them. Some are somewhat fragmentary although others compose complete sentences.

39 A personal interview with D. Elton Trueblood, Tri-State Yoke­ fellow House near Evansport, Ohio, January 28, 1972. 54

Frequently he outlines his thoughts as though organizing for a speech.

Occasionally personal data are recorded. Most information derived from his personal notes is conducive to positive thinking, and human­ ism is reflected in Trueblood’s ideas.

Dr. Trueblood holds a high regard for extemporaneous public address. He was vehement in urging the teaching of such a mode of speaking. On this he said, "You will be doing your students a great service if you see to it that they learn how to speak extemporaneously!"

A liberal artO education, the acquisition of broad knowledge through varied experiences which are constructive in character, will be a great help, especially toward the successful speaking venture; and, as True- blood adds, "It allows one to speak out of the overflow."^

Ideas nearly always come when least expected, according to

Trueblood. He said, "I can determine when to seek, but I cannot know at what time an idea will come." In addition to gaining ideas from associating with contemporary leaders, Trueblood gets concepts through vicarious contact with great speakers and writers—Plato, Socrates,

Aristotle, Pascal, Lincoln, and others. As ideas come he writes them down. A collection of notions receive Trueblood’s perusal after he asks himself what the central theme should be. An outline is then made.

Despite a broad knowledge resulting from various formal and informal

^Ibid. Tri-State Yokefellow House interview with D. Elton Trueblood. ¿¿Ibid. 55

educational experiences, much thinking, reading, planning, and organizing

is put into Trueblood’s preparation of speeches. For instance, three

month’s preparation was devoted to the ’’Sermon at the White House” de­

livered on October 10, 1971. Trueblood’s public addresses are pre­

sented extemporaneously which he indicates require more thorough prep­

aration. Use of all available resources is his theory for creating a speech.^2

The purpose of the speech must be generated in the mind. As

Trueblood says, "Once you have the purpose, then the ideas begin to

cluster around." He asks himself, "What is the one, crucial idea? What

is central? What will make sense of it all?" Such a system, he sug­

gests, prevents making "a hodge podge." He adds, "I find what I think

is the unifying idea. And, then any part I write down that does not

apply I discard to use on some other occasion." Failure in speech

preparation, Trueblood theorizes, can often be attributed to preparing

in the wrong way, in a sense, preparing too much. "Any man can put

down enough to speak for three hours if he would, but he would be a i q great fool to do it. He would lose nearly all the people.

Participation is a traditional Quaker custom, and as Trueblood puts it, "We learn to do by doing." In addition, he says, "There is no impression without expression." The long-experienced Quaker concept, according to Trueblood, applies to the world.

¿^Ibid., Tri-State Yokefellow House interview with D. ELton Trueblood, January 28, 1972. ¿^3Ibid.

¿‘¿‘ibid. 56

The spoken word is not obsolete now, Trueblood asserts. "It never will be obsolete," he adds, "because the power of the spoken word to influence lives is simply genuine.

Trueblood makes a conscious effort to choose fresh words, and he postulates that overworked phrases are never appropriate. "Some words have been worn smooth like coins too long employed," and he ex­ emplifies: "The word ‘involvement’ has been overused.’’ He adds, "I search for the ’fresh’ word if it will say more thoroughly what I have in mind. This will get the attention of the listener."^

Dr. Trueblood is aware of the necessity for putting a speech in the proper perspective. He believes that it is required of a speaker to make thoughts vivid in the minds of the people. To be more explicit, he says, "You always help them '[the audience] to connect. Nothing is any good in isolation. The only way to make things meaningful is to connect it ¡[the idea] with other things which they already know."

Stating it another way, he says, "The new must always be connected with the familiar, else it is meaning-less." This concept indicates the re­ gard Trueblood holds for identification of commonalities to promote perspicuity. He is aware that he never delivers the same speech twice.

Each speaking occasion is unique. His ensuing remarks illustrate, "I’m always speaking in a different situation to a different group of people.

I c ^2lbid., Tri-State Yokefellow House interview with D. Elton Trueblood, January 28, 1972. 46Ibid. 57

I’m not rolling off a speech. I am trying to reach the minds of the A.7 people in front of me.”4

Adaptation to the audience is, indeed, important. Audiences vary in accordance with changing situations and conditions, and the members of the audience are in a constant process of change. True­ blood speaks out of the overflow. Such results from extensive reading, a liberal education attained both by formal and informal means, and his keen mind and memory contribute to his flexible adaptability. He watches his audience and alters plans within his address as the cues appear on their faces. Trueblood’s remarks indicate that he is genuinely interested in communicating with his audience, e.g., "Some­ times I realize, after I look at them, they are not ready. This is not what they need—that they might not understand." Such awareness and capabilities contribute to Trueblood’s efficaciousness as a public speaker.

Vigilance allows the speaker to appropriately adjust if his experience and knowledge enable him to understand the cues taken from his audience. If a person in the audience uses a handkerchief, this member may be touched emotionally. Trueblood sees a behavior of this kind as meaningful. He injects humor when the audience appears to be restless, but he abhors the employment of "corny" jokes. A repertoire

¿l7 ^'Ibid., Personal interviews at Earlham College, May 1, 1971 and at the Tri-State Yokefellow House near Evansport, Ohio on January 28, 1972. 48Ibid. 58

of hundreds and hundreds of good jokes is necessary if one is to excel

as a pulpit speaker, Trueblood believes. In addition to such an accumu­

lation, he realizes there is value in acquiring a storehouse of knowledge

A well-informed man who possesses the ability to understand human be­

havior partially describes the adaptable speaker. Trueblood has these traits.^

Trueblood emphasizes that speeches should never be read.

Now they are accustomed to getting up there, pul­ ling out the old yellow sheet, and starting to read a speech, often never looking at them [the audience]. And, of course they hate it. They ought to hate it. It’s not good enough. Speaking is not reading a speech. Speaking is making a contact with the people who are with you.

’’And, you really feel that [contact] when you’re speaking?’’

he was asked. His reply indicates his sensitivity:

Yes, and it’s very hard work. At the end I’m tired. You see, I wouldn’t be tired if I pulled out a speech and read it—any ninny could do that, you understand. It takes no energy at all, practically. But to adjust myself to them, to bring in something that I hadn’t meant to at all, to rearrange my ordej as I watch their faces, this takes very hard work.

Personal observation of Dr. Trueblood’s public speaking gives

insight to the authoritativeness, sincerity, and genuine concern for

others which he reflects. He possesses a magnanimous mental capacity

49 Ibid., Personal interviews at Earlham College, May 1, 1971 and at the Tri-State Yokefellow House near Evansport, Ohio on January 28, 1972. 50 A personal interview with D. Elton Trueblood at the Tri-State Yokefellow House near Evansport, Ohio on January 28, 1972.

51Ibid. 59 and applies his knowledge intelligibly as a speaker and author.

Language is employed with excellent propriety as Trueblood adapts to his audience, the occasion, and as he relates to his topic.

Words are well-chosen as applied.

D. Elton Trueblood’s physical appearance is pleasing. He projects friendliness through his warm personality and smile. Out­ door hikes give him a coat of tan, and his tennis game also contributes.

He possesses a five feet ten-inch height, weighs approximately one hundred ninety pounds, and he projects evidence of excellent health.

He looks the part of a former varsity football player, and exhibits ability as an extemporaneous speaker and debater, which he was in both high school and college.

A strong, clear, and pleasant voice is a valuable asset which

Trueblood uses to advantage. He projects authoritativeness and em­ ploys flexible tonal inflection as he peers directly into the eyes of his audience. His delivery seems to promote an intimate contact.

Meaningfulness is attributable to Trueblood’s proper stress and natural pauses which enhance comprehension. Although his delivery seems to be personal, free and easy, yet when required, it is vehement and energetic in character. On occasion, Trueblood can be dynamic, but generally his delivery is of a subtle generating nature. It is in keeping with his diction, word choice and usage. Gestures are appropriately employed in a natural manner, and are used to emphasize his main points in a speech.

52 Personal observation of D. Elton Trueblood as he addressed the students and the faculty on his Willson Lecture Tour at West Texas State University’s Fine Arts Theatre, Canyon, Texas on April 16, 1968. 60

The desire to communicate, a requirement authorities recognize as a significant characteristic of an effective public speaker, has long been instilled in Trueblood.

As a young boy I got the idea that we are here to do all the good we can. It’s almost that simple. Therefore, each man must see what his powers are and try to develop them as far as he can so as not to waste his energies. I very soon saw that I had ability as a speaker, and a thinker, and a writer, and I determined to carry these to as full a de­ velopment as I could. 2

Trueblood credits his parents, a marvelous high school and college education, and his association with great people who could lift him, as contributing to his good fortune. He simply says, "You see, I was lucky." Then he made one more comment. "I attended a small college where students were not numbers but where students really care for one another."^

53 Interviews with D. Elton Trueblood at Earlham College, Richmond, Indiana on May 1, 1971; at the Tri-State Yokefellow House near Evansport, Ohio on January 28, 1972. 5/lTbid. (ol

CHAPTER IV

ARRANGEMENT

Arrangement, a traditional canon of rhetoric, is central to this chapter. The examination of twenty-one extant sermons delivered by D.

Elton Trueblood is interested in three classifications: (l) introduction,

(2) body, and (3) conclusion. The criteria for this rhetorical an­ alysis follow.

The introductions and conclusions, because of their generally recognized importance, are of primary concern. The sermons are often as effective as the function of the proem and the epilogue indicates.

A major consideration among critics of rhetoric, as it is here, is whether the speaker made contact with his audience at the beginning.

The initial requirement is to attain the ultimate in attention and to generate interest among his audience members. This observation concerns itself with whether the symbols evoke attention, appeal to interests, and identify the speaker with his listeners. The point or position at which the speaker elicits the desired response—whether at the start or later—is of interest. The point of the topical statement's origin, the announcement of points to be developed, and the location of the signifi­ cant definitions are considerations. How the speaker places his identi­ fication with the subject matter is of interest.

The search in the body of the sermon is on whether the speaker’s introductory postulates are met. Modes of the speaker’s management of the content are of interest in relation to whether the desired goal appeared to be reached. 62

Major points of consideration in the conclusion are whether the

speaker summarizes—does he employ a series of questions, prophesy,

make striking statements, or close with quotations?

THE YOKE OF CHRIST1

Introduction. Trueblood makes it easy for his audience to

identify as his opening remark offers a broad opportunity to do so:

”It is not easy to be a human being. ..." He expounds on sorrows and

frustrations, derived from vividly described tragedies. Thus, attention

and early appeal to pathos are employed so as to arouse interest through

concern for others. The narrative, descriptive mode is designed to

prepare his audience for the topical announcement as he leads their

thoughts through his employment of Christ’s words: "Come unto me, all

ye who labor and are heavy laden." Trueblood connects his audience with

Christ as he declares His words were meant for all. In his transition

he reemphasizes by saying, "Almost everyone feels that the words of this

particular passage are addressed directly to him."

Body. The primary portion of the main theme finds itself pro­

jected soon after the smooth transition from the introduction into the

body. Trueblood speaks of Christ’s central call to commitment in His

words: "Take my yoke upon you." Again, to draw his audience’s thoughts

into a relationship with active behavior, the speaker encodes His terms

4). Elton Trueblood, The Yoke of Christ (New York: Harper and Row, 1958), pp. 11-21. The title derives from the first of its eighteen extant sermons. 63

as "the terms of recruitment."

Trueblood assumes a problem which involves facing the burdened character of human life. Deductive reasoning precedes his denotation that decisions and emotions arise from our thoughts which cause troubles.

Isaiah's passage offers solace: "Comfort ye, comfort ye my people saith our God." This thane is contrasted with another which Trueblood elicits from the cumulative message of the prophets of Israel. John the Baptist, e.g., stirred the emotions as he called names, and True­ blood’s repetition of John's terms, amplified by quoting Christ as using the same words on the same kind of people conduces pathos. "You brood of vipers" and "Whited sepulchers," are cited as terms used. Several similar arrangements of thoughts of an emotional arousing nature are interspersed as Trueblood narrates.

Prayer, as a significant means of self-improvement is empha­ sized, but this is not enough. In addition, Trueblood stresses asking forgiveness for sins. John Woolman, who preached that slavery was evil and contrary to the will of God, is pointed out as one who had his bur­ dens multiplied, an example of additional emotional appeal. Trueblood enlarges upon continued pathos as he employs an enthymeme: "If a man wishes to avoid the disturbing effect of paradoxes, the best advice is for him to leave the Christian faith alone."

Ethical and emotional evidence interspersed throughout the sermon play upon the idea that the yoke is the means through which new toil is shared if one is yoked with Christ.

Conclusion. A transition from the body involves a discourse upon 64

various meanings attached to the yoke. Trueblood’s technique conduces

the opportunity for him to emphasize that wearing the yoke with Christ

is the joy of acceptance of liberation. Such is countered as, in his

summary, he says that we are made to be spent. The peace, he denotes,

comes as a by-product. He asks the question: ’’What is a Christian?’’

His answer is: ’’A Christian is one who seeks, in spite of his failures,

to wear Christ’s yoke with Him.’’ Thus, action is implied in a sense that participation involves both comfort and disturbance. The final re­

mark illustrates his subtle mode: ’’As we try to wear Christ’s yoke with

Him, we begin to learn what it is.” The conclusion is direct, also

definite.

THE SALT OF THE EARTH

Introduction. A novel opening to gain attention and elicit in­ terest derives as Trueblood asserts that ’’The greatest sermon in all the world was given to one of the smallest companies.” The extant beliefs that vast numbers heard Christ result from pictures of the scene, the

Sermon on the Mount. Such is refuted as Trueblood relates to the Bible for supporting evidence that Christ preached to a small group. The pre­ cise reference to the term salt is that it occurs in the Sermon on the

Mount. Trueblood refers to such a unique identification—relating the

Christian community with the saving of salt.

The speaker establishes the use of salt as a preservative in

Christ’s day. He relates how salt preserved meat which it can do now as it did then. Analogously, by the narrative procedure, Trueblood compares 65 how Christ’s idea of a tiny group of disciples could preserve the world.

Trueblood’s depiction of the small group of men on the mountainside in

Palestine provides a vivid image for his audience.

Body. Although the introduction was longer than usual, it was interesting and picturesque. The characterization of the humbleness of the disciples aids the impact-concept which results from Trueblood’s enlargement upon the group’s success. He gives concrete examples of the decay of civilization, yet the little redemptive society, instituted by Christ as the divine preservative, went on. He describes their ac­ complishments as miraculous.

Trueblood contrasts early Christianity with contemporary prac­ tices. No fine buildings in which to worship serve as one difference, but strength in early Christianity came primarily from the endeavor of small groups of believers—small fellowships. They did not have a New

Testament, but the New Testament is the result of their effort. An analogous comparison is made between their work and Christ’s teaching in the parables of the mustard seed and the leaven. The continuity of the success of the disciples’ endeavor in spite of their limitations is supported with interspersed references to the Bible. Trueblood stresses heavily the importance of the fellowship of the small groups.

Questions are asked and answered so as to control the order of thought as Trueblood explicates, analogously, how salt, the preservative, relates to the small redemptive society. He precisely exemplifies as he applies the dross, which remains after the rain washes the salt away, to an erosion of religion. He relates the parable which advocates re­ 66

placement of the barren fig tree with a tree that will bear fruit to the

replacement of a failing society, including a Christian society.

Conclusion. Trueblood makes a somewhat striking statement in

reference to Christ’s teachings that a Christian must be both tough and

tender. He suggests that a Christian be tender with new life and be

aware of wasting time on a dying movement. His brief summary reflects

in order, to stress the value of Christ’s teachings. Trueblood re­

lates to the preservative qualities of salt and compares it to how

dedicated people ’’like ourselves” can perform Christ’s redemptive work to prevent the world from decay.

Trueblood’s sermon closes on a definite note which implies ac­ tion. He identifies his audience with Christ’s little redemptive so­

ciety on the mountainside in Palestine. Trueblood unifies the order of thoughts through relating Christ’s words in the Sermon on the Mount to

every little Christian fellowship which works in behalf of His cause.

The closing tone is elevating of spirit and composed of emotional appeal.

THE GATES OF HELL

Introduction. Trueblood postulates in his first remarks that:

No one who is seeking to become a disciple of Jesus Christ can afford to neglect the passage in the sixteenth chapter of Matthew’s gospel in which the first mention of the church is recorded (The Gates of Hell, p. 3l)»

The significance of the foregoing assertion is amplified as eth­ ical proof continues. Attention and interest derive from the passage’s 67 importance to both Roman Catholics and Protestants. Trueblood signals the church as his topical concern in the beginning. He refers to

Christ’s church as an idea that must have been baffling because of its very novelty. He posits a problem which prepares his audience for the explication which ensues. Curiosity is enhanced as he builds upon the uniqueness of the contemporary concept of the church.

Body. The introduction produces a setting conducive to prepa­ ration for the desire for a definition of the church. Trueblood illu­ strates precisely the difference in extant meanings. He contrasts con­ temporary interprétions of the idea of church, e.g., with the Buddhist’s concept. The contemporary church is not made up of monks, nuns, Scrip­ tures, and shrines. Trueblood interjects the redemptive fellowship as a characteristic of the church. He refers to the church’s physical structure as a meetinghouse. He emphasizes that his concept of the gathered community as the major religious unit is not matched by other faiths. In a sense, Trueblood’s position implies a refutation of con­ tradictory beliefs. He employs Biblical references to support his con­ cept. For instance, pious visits to the alters in Athens, noted by the

Apostle Paul, according to Trueblood, is not a reference to any evi­ dence of a similar nature to the experience of a church gathered week by week. The sermon proceeds as it enlarges upon the central idea of changing the world by means of a divinely perpetuated society.

Trueblood, intermittently, quotes or interprets the Bible. A question and answer series is employed, and he explicates further as he compares and contrasts some variances in interpretations of the term

”Rock.’’ He quotes from a hymnal, and creates inferences which compose 68 the dominant means of carrying the speaker’s thoughts to his audience.

The church, to Trueblood, is not on the defense, but rather, is on the offensive in order that the gates of hell may be stormed.

Conclusion. Trueblood’s emotional appeal is assumed to have touched the senses of his audience so as to get his hearers ready for the peroration. A base is needed from which to operate if Christianity is to penetrate and storm the gates of hell. These gates of prejudice, hatred, ignorance, and self-centeredness, Trueblood emphasizes, must be stormed at various levels and through all kinds of organizations. He stresses, e.g., participation on the university level, in the library, and through all disciplines. The sermon depicts the necessary action as hard-going. Trueblood, after emphasizing the task of the church, re­ emphasizes it as he definitely closes the sermon. He sees the church primarily as a Society of Jesus, made up of ordinary people, penetrating ordinary life.

The final remarks advocate, indirectly solicit participation, and thus imply action.

THE KEYS OF THE KINGDOM

Introduction. Trueblood introduces his topic in the opening re­ marks. The reference to Christ’s referral to ’’the keys of the kingdom” is assumed as well known and almost as controversial as His allusion to

’’the rock on which His church is built.” The initial comments are man­ aged so as to arouse curiosity, thus get attention. A problem solving venture derives from the speaker’s arrangement of symbols in order to 69 produce a notion that both allusions to keys and rock generate an enig­ matic situation. A suggestion that both be carefully studied provides a transition.

Body. Trueblood posits a possible meaning of the keys. He refutes the Roman Catholic’s view that a hierarchy exists and that Simon

Peter, per se, controls the keys to the kingdom. The basis for True­ blood’s refutation derives from such a notion being contrary to Christ’s teaching. Biblical quotations are interspersed in the sermon to sup­ port Trueblood’s inferences.

Conclusion. The peroration is terse. Trueblood’s remarks re­ flect upon the responsibilities of the redemptive society to open the door—the door to the kingdom of heaven. He identifies his audience with Christ’s notion and closes on the note that the keys are carried by those who sincerely belong to His fellowship which is still lib­ erating the world. Again, an implied call to action ends the sermon.

Prior to final remarks, Trueblood applies emotional proof. Orderly and related thoughts are carefully linked which are conducive to producing a participating mood.

CONVERSION WITHIN THE CHURCH

Introduction. A general appeal to the innate human curiosity derives from Trueblood’s inductive, opening remarks. He assumes that all members of his audience care about the spiritual life of our country,

If they care they are bound to be interested in the results of a nation­ 70 wide religious census. Trueblood infers that the statistics are of an extrone nature as he delays announcing them. The procedure may conduce suspense.

The striking percentage, ninety-six percent of the nation, in­ dicated that many more than an expected mere majority claimed some kind of affiliation with a church or a synagogue.

Body. Trueblood asserts that the data are superficial and meaningless. He infers the numerous claims indicate an extant lack of depth of commitment. Thus, he sets his audience for the announcement of the theme which involves the need for conversion within the church.

Trueblood’s description of a committed Christianity concerns it­ self with a ’’revolutionary change” as compared to ’’nominal Christianity.”

He says the difference is not in degree, but in kind. Examples of changes are narrated. In addition, Trueblood cites the miracle of re­ generation in the Old Testament which relates to the parable of Ezekiel’s

—the Valley of Dry Bones. "Breathe on these slain that they may live,” according to Trueblood, is perhaps the most important line in the par­ able. Thus, reformation occurred and reoccurs.

Conclusion. Ezekiel’s parable exemplifies, to Trueblood, the inspiration for great, yet reasonable hope, for the future. He reflects upon concrete illustrations by relating, explicitly in particular, upon the change in the life of the Oregon doctor. As Trueblood relates this experience to a similar potential occurrence within the lives of the people in a community, he identifies with his audience. Upon this prem­ 71 ise, Trueblood rests his case that the potential, the "unharvested har­ vest” lies largely within the church.

The peroration sets a promising scene for the future and pro­ poses a need* Thus, opportunity combined with need provides stimuli of a positive nature.

CALLED TO BE SAINTS

Introduction. "Are you a saint?" represents Trueblood’s mode for arousing curiosity. The direct question usually elicits attention.

Interest is held through a slight delay as well as a surprise that, usually, the answer is a flat negative, even from those deeply steeped in the Christian faith. Trueblood shows his sense of humor as he notes that a smile usually accompanies each answer. He expands upon this humor as he denotes how ridiculous it would be for John Brown or Mary

Smith of the Second Baptist Church of Jonesboro to be considered a saint.

After Trueblood’s audience is made ready, he defines a saint.

Biblical quotations denote as follows, according to the sermon: "An ordinary Christian;" "To all ,God’s beloved in Rome, called to be saints;’’

"To the church of God which is at Corinth, with all the saints who are in the whole of Achaia; ’’ "To the saints who are also faithful in Christ

Jesus;’’ "To all the saints in Christ Jesus who are at Philippi, with bishops and deacons." From such evidence, Trueblood infers: "This is a vivid and unmistakable way of making the point clear that sainthood is not meant to be limited to appointed leaders." 72

Body. Biblical quotations in the introduction indicate a mode of providing evidence which, to some extent, typifies Trueblood’s rec­ ognition of the value which derives from several sources. His thor­ oughness promotes perspicuity as he views it.

Trueblood narrates Gordon and Mary Cosby’s experiences involved with the development of their charge, the Church of the Saviour. Since

1947» its beginning, the church has been limited to the deeply com­ mitted. Its high standards, Trueblood conveys, contribute to the sta­ bility and success this Washington, D.C. church enjoys.

Conclusion. The peroration is concise. Trueblood emphasizes that our goal is sainthood. He advocates an attempt be made to try to understand all that we can in regard to ’’the call of Christ.” Active behavior is implied as Trueblood suggests that we try to hear the simple calls. As the ability to hear grows, the sermon tells us that we are on the road to sainthood, when we are willing to admit such without self-consciousness.

Closing remarks are definite as Trueblood "asks” his audience to look to the future.

THE COURAGE TO CARE

Introduction. Attention is assumed to derive from the sermon’s opening: "Nothing is stranger in contemporary life than our fear of emotion.” Trueblood continues in a vein of general interest as he ex­ plicates. Fear of emotion resides within areas of deep meaning and conviction, e.g., in connection with patriotism, but reticence is noted as even greater pertinent within our demonstration in the domain of 73

showing bur faith. Inconsistency is a strange characteristic of be­ havior. Trueblood. illustrates as he notes irrational fear of emotion in religion is quite different to actions of excitement at a basket­ ball game. He stresses the importance of understanding the reason for fear as a means of overcoming it. The sermon’s lengthy introduction, through promoting perspicuity on fear, also offers the audience oppor­ tunities to identify with the discourse. Some fear derives from one’s association of appearing ridiculous with being found wrong. Such fear, the seimon points out, tends to promote detachment—causes one to play it safe.

The introductory portion of the discourse prepares the audience for the sermon’s main topic which deals with the need for the courage to care.

Body. An unsolicited response in a letter from a high school girl, after hearing a sermon, introduces the main thrust of this homily.

Trueblood quotes her on the importance of caring. He emphasizes that involvement is necessary for one to gain insight. Trueblood maintains that insight through involvement was discovered within Christianity long before existentialism originated. The need of active participation in the movement is the mode Christ advocated. The mainstream of thought, involvement through the courage to care, is interwoven throughout the body of the sermon. Trueblood emphasizes that critical investigation and involvement, both wholly compatible, enable participants to learn to care for the right things. 74

Conclusion. Trueblood calls love, or caring, the greatest thing

in the world. The peroration dwells upon keeping love warm. He builds

a hypothetical example of the glow on the faces of a loving couple as

their expressions light up when they meet in a room. Strong emotional appeal continues as Trueblood relates the significance of the couple’s

love to an even more important issue, ’’our love for Christ.” Then, with

a definite final note, he poses a direct question: ’’Has your love grown

cold?"

The emotional appeal appears to prepare Trueblood’s audience in

a way which stimulates and provokes thought.

THE VIOLENCE OF THE KINGDOM

Introduction. The sermon.starts with Trueblood’s position

statement: "Two insights, which are both old and new, can illuminate greatly our present understanding of the Christian cause." Such opening remarks are assumed to gain attention and elicit interest through arousing curiosity. The beginning prepares the audience for Trueblood’s exposition. He defines the first insight, conversion, by contrasting that it is not conversion from sheer paganism to nominal Christianity, not from cold to warm, but conversion from lukewarm to hot, from a mild religion to one in which a person’s whole life is taken up and com­ pelled. The second insight is concerned with genuine conversion which

Trueblood says is most likely to occur in the situation of middle age.

He accounts for this period of change as attributable to some experi­ ence of life, and in their state of maturity they can discover a new 75 conception of what their lives may become. Then Trueblood illustrates as he narrates a spécifie example—the conversion of an Ohio lawyer.

Thus, the scene is set for the topic which is introduced later.

Body. The step by step religious experience of the Ohio lawyer creates an image of a gradual change to, as Trueblood describes it, a consequent radical change. The lawyer’s conversion becomes a frame of reference upon which Trueblood brilliantly reflects. He drives home the thane that in conversion to Christianity one enters the kingdom violently. Trueblood’s foundation for such a belief arises from

Christ’s affirmation that a new birth is required. The sermon refers to the Bible and His remark that since the good news of the Kingdom of

God is preached, everyone enters it violently. He carries this theme on through the sermon.

Conclusion. Stress upon the new life and the violence with which the kingdom is entered provides a climactic setting for the peroration. Trueblood reflects upon his prior examples and projects the idea that, like the Ohio lawyer, everyone is vulnerable. He pre­ supposes the possibility that a much bigger life may be coming to us than we know. The sermon stresses that the life of full commitment is a life of such wonder that we ought to pray that God may bring us into it.

The final remarks are arranged to enhance the desire to experi­ ence the new life, the full commitment, and to prepare his audience for a violent entry into the kingdom. Trueblood applies ethical proof with emotional appeal which implies action. He emphasizes, definitely, that

Christianity is neither easy nor mild. It is violent or it is nothing. 76

THE TRANCENDENCE OF PRUDENCE

Introduction. The idea of beginning a sermon with a problem­

solving situation derives from Trueblood’s assertion: ’’There are few

passages of the Bible which are more puzzling than the story of the

dishonest steward.’’ He reasons inductively as he completes the

enthymeme: ’’If anyone is not puzzled by it, there is good reason to

conclude that he has not really read it.” Then Trueblood relates the

story to introduce the topic and explicate. The statement of the prob­

lem, emphasizing its enigmatic character, and a definition of the

situation, sets the scene.

Body. Questions and answers provide the main means of getting

into the subject matter. Authorities on the interpretation of the

Bible are cited to substantiate the enigmatic nature of the story of

the dishonest steward and his prudence. Such is the mode for intro­

ducing the topic. Transcendence derives from the steward’s prudence, not his virtue, as Christians are predisposed to relate. Trueblood em­ ploys questions and answers in a dialectic form with much reliance upon

ethical evidence. Biblical references help support artistic, ethical proof. Trueblood upholds Christ’s credibility and supports His recom­ mendation which parallels the employer’s commendation for the steward’s prudence. In Christ’s words as he spoke to the disciples, He said, "And

I tell you, make friends for yourselves by means of unrigheous mammon, so that when it fails they may receive you into eternal habitation.”

Trueblood employs satire to explicate his inference that Christ spoke, 77

on occasions, in a satirical manner. He refers to the Bible to support

his interpretation and to show that Christ was not always serious.

The amplification of Trueblood’s exposition rests in a remark

that as long as we are able to read, we can see for ourselves that

Christ’s call to join His movement involves one which is in sharp con­

trast to worldly standards.

Conclusion. Trueblood succinctly reflects upon his inferences

which relate to contrasts between worldly standards and the Christian

movement. The peroration evokes identification in order that his

audience may join Christ’s cause. He depicts discipleship as exciting

and urges that a beginning aids understanding when we let Christ teach

us, that, prudence is not a virtue.

The closing thoughts are orderly. They summarize Trueblood’s

explications, are clarifying in character, and end on a definite note.

THE NECESSITY OF WITNESS

Introduction. A novel device to get attention derives from the

sermon’s opening as Trueblood posits: ’’Seldom is the gospel what we

should like it to be.’’ Explication ensues which exhibits ethical proof.

The topic is quickly introduced as the speaker makes clear Christ’s

insistence upon the necessity of public witness. Identification with

the audience lies within the desire to be religious. Trueblood ampli­

fies as he contrasts such a desire to practice our religion quietly and unostentatiously rather than to behave like blatant atheists who are

Communist leaders. 78

The sensitivity of religious demonstration tends to conduce

people to treat religion as a personal matter. As a transition into

the main topic, Trueblood refutes the concept that faith is a private

affair and emphasizes that it is diametrically opposed to Christ’s

teachings.

Body. Christ’s first command to the committed group on the

mountainside was the command to share in public witness. Trueblood

turns to the Bible for authority and says that Christ’s first require­

ment was that His disciples should let their light shine. This is an

important frame of reference. Sharing is emphasized. Modes of public

witness are suggested. Vivid images through concrete examples of

public witness are presented.

Trueblood conceives public witness in a desirable light. It is

good for the person who experiences it. In a like manner, he views pub­

lic witness to be good for the nation. Such implications and concepts

are opposed to Marxism and loose impulses of a secular humanitarianism.

Conclusion. Interest in others, without prejudice, is implied

as a necessary gesture which derives from the willingness to make pub­

lic witness in behalf of Christ’s cause. Trueblood’s peroration ac­

centuates the amazing power that rests within the individual, or a

church, or a people when there is willingness to make a public witness.

The closing statements tend to reflect upon and summarize the previous comments. A quotation from the first chapter of Romans pro­

jects, in a salient manner, the concept concerned with making public wit­ 79 ness: ’’For I am not ashamed of the gospel: it is the power of God for salvation to everyone who has faith.” To accentuate, Trueblood relates that those words are often the last remarks a pastor makes when leaving a place which ends his years of service. He amplifies this emotional impact as he says, "It is not difficult to understand such a choice."

Thus, Trueblood’s definite closing remarks leave a concept for thought, and, perhaps, motivation.

THE PROBLEM OF THE CROWD

Introduction. The sermon begins with Trueblood assuming an advisory role as he suggests: "One of the advantages to be gained from reading the gospels in the Revised Standard Version is that the reader is likely, by the use of a fresh vocabulary, to see some parts of the familiar story in fresh light." A religious oriented audience should be attentive and interested in prior remarks, assuming they desire to learn. The term "crowd” is introduced early as a striking word, much more so than "multitude.” Trueblood introduces the topic, the problem of the crowd, through his description of how the people pressed around

Christ early in His ministry. Quite vividly, Trueblood’s narration of

Christ’s activities provides stimulating pathetic evidence which tends to induce, at least maintain or heighten, interest. The speaker infers, based upon Christ’s popularity, that Christ's public addresses were suc­ cessful.

The problem of the crowd is thus established 80

Body. Trueblood narrates upon Jesus’ problems with crowds, citing colorful examples such as the time He had to go out in a boat in the sea to address His audience because they pressed upon Him so closely

The speaker’s mode of presentation is novel in that he depicts Jesus as a compassionate Person, concerned for the people’s needs, yet He avoided the crowds. Christ set high standards for His carefully chosen dis­ ciples and warned them of the arduous task in behalf of the movement.

Trueblood makes it clear that Jesus Christ’s committed few is where

Jesus needed to concentrate His teaching efforts. In this way He could pervade the ministry.

Questions and answers, examples, descriptions, narration, logi­ cal reasoning, including Biblical references, predominate in Trueblood’s order of thoughts which vividly convey Jesus’ mode of reaching the multitude.

Conclusion. In the peroration, Trueblood concentrates upon

Christ’s theory that the love of the masses leads-to concentration upon a few. There may or may not be value in statistics which relate to spiritual security. Trueblood says that the meaningfulness of such re­ lated statistics depends upon the meaning, for example, of the verbal acceptance of Christ. He employs a unique comparative kind of reasoning when he says, ’’The Christian movement goes forward, not because of big­ ness and not because of smallness, but by the reality of the new life.

. . .’• He relates to prior comments in his final statement, "What we seek is a new creation." 81

The peroration summarizes, and employs considerable ethical

evidence, thus, supporting the chief idea that security does not lie within the crowd.

THE EMERGING ORDER

Introduction. A suggested change in ’’mood," in the sermon’s opening, exhibits a somewhat novel technique as Trueblood says, "The

Christian Movement of today needs a change of mood." The provocative nature of such an assertion appears to evoke attention, partially through raising a question. The speaker posits the apathetic attitude of the Western world which has contributed to many and disastrous consequences. The failure in our religion, in Trueblood,*s opinion, is attributable to the complacency of millions who feel secure. He says these people are lacking in awareness of the need for urgency and ex­ citement in our religious activities.

The opportunity to participate is implied. The audience can identify with the situation as Trueblood defines it. Thought is pro­ voked, curiosity and interest appear to be aroused, and the audience prepared for the question, which provides a transition: "How can the new mood be produced?" In a typical subtle way, Trueblood again invites participation as he adds, "This is our central question, if we are in­ terested in the practical undertaking."

Body. Christ’s method is drawn upon to point out how He gen­ erated "the mood of urgency." Trueblood refers to the tenth chapter of 82

Luke which accounts for sending out the Seventy. He describes how

Christ could infuse, in others than the Twelve, a sense of responsi­ bility in the promotion of His work. Such a movement, the speaker de­ clares, is needed today. As the concept of a new order is implied,

Trueblood introduces his topic with a definition: "An order is a so­ ciety of persons, united by some common rule of obligation." The reformation sought within the church as we know it, according to the speaker, in the sense with which he defined it, becomes an order.

Ignatius Loyola’s militant order is offered as an illustration of a successful mode of operation. Trueblood relates the sixteenth century Roman Catholic movement to a campaign. He cites it as the major factor in countering the Roman Bnpire’s process. To emulate, in a sense, offers hope for the recovery, the extension, and the application of a glorious faith. Trueblood calls for a way to remake the church in accordance with Christ's pattern.

The theme involves the establishment of a system of reformation within the church. Trueblood emphasizes the need for such a movement to cut across denominational lines. He suggests that a method of this kind can develop a deep sense of unity. He rejects limitations to re­ stricted or "select" groups. Implicit participation of people in common life, with jobs, responsibilities, homes, and children is what Trueblood advocates.

Conclusion. The peroration seeks to pervade the secular society with Christianity. Trueblood calls for a Christian Army of Occupation. 83

He summarizes on how ministry can derive from various vocations. Active

participation is implied as Trueblood points toward hope for the future.

The hope and the faith rests in the new order which he insists must bear up under the'new things which Christ has to say to us and our generation.

Trueblood’s final remarks advocate that hope is dependent upon the dedication to the Christian movement. Such is to be developed with a holy imagination based upon holy obedience. He describes a condition which implies action and audience identification. The tone of the

final statement is definite.

THE DISCIPLINE OF THE DISCIPLESHIP

Introduction. The opening statement appears to be somewhat ab­ stract in that portion concerned with ’’the idea of discipline.’’ True­ blood says, ’’The acceptance of the. idea of discipline has come more rapidly and more wisely than anyone supposed that it could.” Later on, he talks to the issue of many resisting discipline of any kind, espe­ cially self-discipline. Trueblood refutes the idea that excellence can be achieved without some system of control. Support derives from the projected concept that the men who have achieved wonders in modem sci­ ence and technology are men of great inner discipline.

The question of discipline, partly because of the various con­ notations, is difficult to grasp at the beginning, but a clarification derives from an analogy. Trueblood compares the waste of human power with the loss of power when water is not controlled. In this way, he 84

prepares his audience for continuous related remarks concerned with

discipline.

Body. The third Beatitude is employed as a frame of reference:

’’Blessed are the meek for they shall inherit the earth.” Trueblood

counters the idea people have that "meekness” seems to be a weak vir­ tue. The original "meek" is a Greek word which, when translated, is

closely allied to the idea of being "harnessed," and according to the

speaker, therefore trained.

Athlete Bob Richards’ self-discipline is paralleled with a con­

cert pianist's regularity of rigid practice which is required to reach the ultimate. But, Trueblood narrates, strict discipline is necessary if one is to maintain the elevated level.

Trueblood gives illustrations of disciplinary acts, e.g., the orthodox Jews are distinguished from their fellow soldiers by their strict observance of the Sabbath each Friday night. Doing something with regularity, Trueblood advises, develops a certain toughness into lives. He compares the discipline of worship with the scientific method which requires rigid discipline. Prayer, to Trueblood is central to the development of the inner discipline. Active participation in public worship is advocated and a formula is provided. Trueblood’s method suggests ideas which are stimulating and, therefore, motivate if sensed.

Impetus derives from the speaker's advice on how to practice and further develop a religious pattern. He asserts that it requires planning.

The perorationr-transition derives from Trueblood’s suggestion of a monthly retreat—a private retreat of au least six hours. 85

Conclusion. The discipline of a retreat produces absolute free­

dom for devotions without interruptions. The Christian discipline is

paralleled with Christian joy. In Trueblood’s opinion, the acceptance

of discipline leads to new joy. He closes the sermon with a definite­ ness and a positive tone. The ’’new joy’’ derived from "the acceptance

of discipline, " and according to Trueblood, this is because the inner

control, the new bondage, is the secret of perfect freedom.

In the advisory role, Trueblood sets a goal which stems from rigid, regularly, self-imposed discipline.

THE ABOLITION OF THE LAITY

Introduction. The sermon begins with a reference which goes prior to life on earth for some young college and university students.

Trueblood’s comment concerns one made a quarter of a century ago when

Archbishop William Temple talked of the great new fact of our time.

This ’’great new fact’’ conveys a different meaning, according to True­ blood. The contrast is from ’’the growing union of churches” twenty- five years ago [Temple's time] to the contemporary Christian movement

[in Trueblood’s time] in the direction of a "universal ministry." The speaker's awareness of the need to clarify such a difference derives from his ensuing remarks. He explicates the new drive for a universal ministry. It is through abolition of the laity by active ministry with all Christians participating in some way, regardless of their gifts.

Thus, Trueblood has introduced his topic in the introduction. His im­ plied involvement in the Christian movement sets the scene. 86

The introduction does not seem especially strong in relation to

making contact. However, the contrast of inferences do appear to attract

and elicit interest.

Body. Trueblood’s emphasis is upon the lay ministry movement

in contrast with precepts of religion composed of priests or clergymen

or theologians. The relatively common religious concept places religion

in the professional category as a business. In Trueblood’s opinion,

there is a tendency for some people to consider the lay church member’s

responsibilities as of a minor nature. He refutes the principle that

responsibilities in the church are separated by conventional distinction

between clerical and lay Christians. Support of this lies in the fact

that no such distinction appears in the New Testament. In lieu of such

a theory, Trueblood suggests that the purpose of a good pastor is to

make the universal ministry succeed.

Methods for pervading Christianity are presented, e.g., Trueblood

advocates the purchase of good books and passing them on to others. He

explicitly points out Letters to Young Churches by J. B. Phillips which,

for him, put the New Testament Epistles into the language of our day.

He makes simple suggestions including what to say as one passes a good

book to another: ’’This volume has meant much to me; perhaps it will mean

the same to you.” Lending books, passing on inexpensive literature such

as some sponsored by the Upper Room, coffee hour on Sunday, night meet­

ings, and other modes involving togetherness in order to share ideas are

advocated. Visiting families is a way to spread Christianity and True­ blood parallels this kind of activity with the work of the Seventy. 87

The mode for abolishment of the laity, as Trueblood theorizes, is to establish lay seminaries. This he says is urgently needed. The local pastor is a trained, ready resource for such endeavor. Trueblood accentuates the idea that opportunities for the study of the Christian religion at an intelligible level is needed. He precedes his peroration with how successful the Great Books Movement has been in promoting the growth of adult education.

Conclusion. Trueblood reflects on prior statements and verbally abhors the paucity of experiments in adult theological education which, in his opinion, arises from a lack of imagination. If the idea is put into effect, Trueblood predicts it can produce incalculable changes, even in a generation.

The peroration expresses hope for the future. Trueblood implies action through advocating the development of small theological semi­ naries. He recommends that each church begin to be a small theological seminary.

THE MINISTRY OF DAILY WORK

Introduction. Trueblood relates to work in behalf of the church through ministry in the pursuit of a person’s regular employment. A long, somewhat indirect opening sentence, beginning with a dependent clause, appears to enhance the probability of delaying audience contact.

However, he follows his atypical sentence with related notes of expli­ cation. 88

The definition of the situation is followed with a postulate.

Trueblood states the problem, how to rightly perform our ministry in

connection with our daily toil. In posing the problem, he allows his

audience to identify with it, simultaneously introducing his topic. Ac­

tive interest is invited to solve this ''important" issue. He states the

need to enlist, and through helping one another endeavor to solve the

problem.

Thus, a problem is presented, participation is requested after

Trueblood has provided his audience with the opportunity to identify

with it. The topic is, meanwhile, introduced.

Body. The setting provides the speaker with a premise, the im­

portance of which, he begins to build. Trueblood illustrates in a gen­

eralized way how the ministry and one’s daily work is related. A pre­

cise example of how a group of Christian Doctors met and successfully

solved their problems is presented. I The speaker's concern for others is indicated by the clear de­

scription of extant needs for ministry in regard to daily work. True­ blood, in adhering closely to this theme, emphasizes how necessary it is

for Christians to aid others through helping them see dignity in re­ lation to their accomplishments. To him, vocation is a medium for ministry.

Meaningfulness is necessary if one is to be successful in his occupation. When meaning is missing, Trueblood points out, an influence

such as Hitler's may take over. He describes jobs, both meaningful and some which are thought, on occasions, to be trivial. Trueblood sees the

.O 89

need to show a person dignity in his work as a Christian’s duty. Thus,

pride of accomplishments can be enjoyed.

Trueblood charges employers with the responsibility to employ

Christian principles through proper management. The managers can learn

from one another. Snphasis is upon a vocational society which demon­

strates Christian principles.

Narrations, descriptions, and concrete examples are the means by which Trueblood makes his points.

Conclusion. A logical order of thought, which tends to amplify previous remarks concerned with emphasizing the dignity in work, follows

in the peroration. Trueblood reiterates the significance of the achieve­ ment of excellence. He points out the importance of one’s sharing through identification of man’s relationship with God as a partner in creation. In this role, he helps others do the same.

Value in seeing dignity in one’s work through the medium of his vocation, and concern for promoting similar Christian principles are, in the typical Trueblood fashion, approached in a positive manner. The

elevated thoughts tend to induce a like behavior.

A FAITH FOR SCIENTISTS

Introduction. The sermon seems to begin with an assertion, al­ though indirect, which could make contact. Its nature appears to be somewhat startling. Trueblood says, ”It is a mistake to suppose that the Christian religion is primarily interested in what goes on in churches.’’ 90

Such a mode of opening the sermon sets the audience for an ex­

position, and Trueblood accommodates them. He says, ’’The gospel by its

very nature must be concerned with all of life and all of experience.”

The foundation for such a postulate derives from the theory that God is

the sovereign Lord of all days. He describes religion as having in­

terest, not merely in spiritual aspects, but in the right use of physi­

cal things. Trueblood philosophizes that such a view is the reason why

the Christian faith is deeply concerned with contemporary science.

The interest development appears to increase as the speaker

continues on in the correlated mode of introductory thought management.

Although Trueblood’s comments have not introduced the topic, he has his

audience’s thinking on the way to set them for it.

Body. The transition involves a development of the awareness of

society’s demands on science. The importance of the scientist’s role

and responsibility is described.

Trueblood accentuates the need for scientists to understand

themselves, and to understand their vocations. He interjects the phi­

losophy that faith sustains a scientist. All science is based upon

faith. In this order, the topic is introduced.

Great resources are necessary if science is to carry its bur­

dens well. A strong moral base is needed. But, more than that, the

scientific enterprise, to Trueblood, must have a deeper foundation:

"The conviction, which no one has ever proved, that our world is funda­ mentally orderly and essentially dependable."

Trueblood’s central emphasis involves the scientist’s need for 91

faith. Although faith concerns itself with belief, the speaker stresses

that faith transcends belief, and is more closely akin to trust. Faith,

to Trueblood, is not belief in the face of negative evidence, but trust

in the light of abundant, though not complete, positive evidence. His

definition serves as a foundation for his discourse to elaborate upon

the theory that faith which endures through eternity is a faith to live

by and is a faith by which a man can also die.

The sermon advocates that the desirable faith begins with marks

of humility, permanence, wholeness, and intellectual integrity.

Then Trueblood relates his high standard criteria to life.

Conclusion. Faith is our master, posits Trueblood in the remarks

which lead into the peroration. Seek the answer to what you can do for

it, not for what faith can do for you. He stresses that faith is not an

instrument to be used.

Trueblood conceives faith at all times as prescientific, sci­

entific, and post scientific. It is, to him, an anvil that has worn out

many hammers.

The closing remarks are definite. Analogies are figuratively

applied. The peroration assumes an advisory role.

THE POWER OF SMALL FELLOWSHIPS

Introduction. Trueblood’s initial remarks present contrasting views which may evoke attention in the light of possible variances. He says that in a sense the life of the Christian movement is ever the same, but in another sense it is always changing. This mode alerts the 92

open-minded, interested audience to expect an explication to follow, and

it does. Faith, in Trueblood’s opinion, is an essentially stable con­

stituent, but the means of expressing the faith varies with the times.

The idea of advancement of newly constructed theories poses problems

which Trueblood says we should thank God for, and which he advocates

we should understand in order to profit from them.

Body. Trueblood reflects upon statements which he made in the

introduction. He denotes that a novel feature of Contemporary Chris­ tianity, especially in its Protestant forms, is the development of the

small fellowship groups. Nearly all such fellowship growth has occurred

since World War II. The importance of the awareness of this process lies, partially, within the thousands of small fellowship groups, not only in the United States, but in other countries as well. The compo­

sition varies widely pertinent to classifying these groups, but the usual commonalities are listed, e.g., there is usually devotion to prayer, to study and to discussion, and they seldom include more than ten or twelve persons to each group.

The analogous method of describing the growth and expansion of the small fellowship groups, according to Trueblood, has led some to speak of it as the ’’cell movement.’’ He relates this to the natural di­ vision of cells. The audience can identify as the speaker denotes that some such successful developments of the kind mentioned occur in colleges.

The movement is described as usually beginning with a central agency.

Narrations of actual group operations depict interesting experiences and relate ideas to his audience. Trueblood emphasizes the importance of the 93

deep fellowship and, in a comparative mode, coordinates it with the

Christian fellowship of the Apostles.

The renewal in the Church of Jesus Christ has its divine origin, according to Trueblood, on the inside. He says the church, as he knows it, would go stale if it were not for the small redemptive societies.

Such groups, he asserts, grow up within the church to arouse, to stimu- latë, and to revive. The effect in our generation, he postulates, is truly phenomenal.

The sermon presents concrete examples which allow Trueblood to describe, narrate, compare, and from which he extrapolates. He reflects upon prior illustrations and reiterates in a somewhat general way so as to intensify the affect of some previously symbolized points.

Conclusion. Interesting comments continue into the peroration. « Trueblood philosophizes that new and creative developments may be ex­ pected as the growth of small fellowships continues. He presents a unique illustration: the organization of a Yokefellow Group in a federal pris­ on whose redemptive fellowship is committed. The introduction of such a novel example reflects upon his antecedent illustrations which seems to intensify the impact of the central theme: the development of the dynamicism within small redemptive societies. This is emphasized again in his final statement through which Trueblood says we should thank God and take courage. Thus, identification is provided and participation in­ vited.

THE HOME AS A FORETASTE OF THE KINGDOM

Introduction. Trueblood’s opening statement posits that two 9k

societies known to man serve the redemptive purpose better than any

others. The deductive process provides the answer: One is the church,

and the other is the family. The substantial union of these two so­

cieties, in Trueblood’s opinion, is a reason among many for the mani­

fest power of early Christianity. His position is supported by the

Biblical phrase, "The church in the house," which he interprets to

symbolize the substantial unity.

The topic is introduced almost immediately and seems that it

should have a general appeal. The logical reasoning receives additional

support as Trueblood elicits an inference from Moffat’s translation. At

the end of the fifth chapter of Acts, Moffat unequivocally refers to

the home as the climax. In addition, conveys the sermon, the home and

the temple are identified as places where the Apostles spread the

message.

The home is established as a major central issue and is char­

acterized in a major social redemptive role with the church. The order

of thoughts is conducive to making contact and holding interest. True­ blood’s continuity permits his audience to identify with the home as a nucleous of the redemptive society. Its power, he states, originates

within the family composed of one man and one woman and children, for whom they are jointly responsible.

Body. The responsibilities of the members of the family are

described and related to the entire Christian philosophy. This central

fellowship, Trueblood narrates, gives each one strength to carry out his particular task. Life takes on a beautiful rhythm, and the sermon com­ 95 pares it with health, which depends upon the continual vibration or alternation, similar to that of the motion of lungs and heart.

The sermon describes the family character as marked by the sacredness of the unit which finds its foundation in the union of un­ calculating affection. Tragedies, by contrast, occur as a result of the family’s failure to follow ideal religious practices. Thus, True­ blood postulates that the religious approach is a more likely mode for solving family problems, rather than on a purely secular level.

The new life, Trueblood relates, normally starts in the home and is Christianity’s seedbed. If the proverb holds that charity be­ gins at home, he compares, then Christianity begins at home.

The speaker warns against a default in Christianity which True­ blood relates can occur as it has in the Communist philosophy. The system he advocates holds the major role in the home for the mother.

Tax-supported schools cannot avoid even a teacher’s unintentional re­ ligious slant. The only other alternative involves the Sunday School or the weekday religious instruction. Therefore, Trueblood posits, the mother in the home teaches the Christian faith to a psychological ad­ vantage, even though it may be taught well in the church.

Conclusion. Numerous references to the family and the home as a central, significant issue, are predominant throughout the sermon.

The power of the family as a redemptive fellowship which, as a nucleous pervades the periphery and is reflected upon in the peroration is, to

Trueblood, one of the many little kingdoms through which the world is changed. 96

The family in the home, coordinated in their religious activi­ ties, through uncalculated affection and full acceptance of responsi­ bilities, should interest any democratically oriented audience. True­ blood’s ethical and emotional proofs are combined and presented in an orderly fashion. Much serious thinking should reflect from this homily

WHO IS GOD2

Introduction. The sermon begins on the note that, in some sense, ”God is extant,” thus, Trueblood’s position is clear on the is­ sue which involves a waste of a great part of our effort we put forth to prove God’s existence. The assumption that only a few are ’’real atheists," and that the majority of people are "believers" is supported by the concept that our physical world is not self-explanatory. A

"very near" universal belief is that "something" behind the physical world is required to make sense of it. Trueblood’s denotation projects a problem which, to him is more meaningful than whether God exists. It is to understand the "character" of God. His position is based on many people’s use of the word "God" when it means almost nothing, or is mean­ ingless.

The introduction presents the topic in the beginning and clari­ fies his position on "Who is God?" as he sets his audience for a dis­ course upon the "character of God." A subject of such significance could hardly escape a normal audience’s interest. Contact seems to be apparent at the beginning if we consider the symbols, as composed, of a general appeal.

^Butler, Best Sermons—1955, the above and two ensuing sermons. 97

Body. A question provides the method for leading into the sub­

stantiated issue as Trueblood sets his audience for an expository dis­

course: "How are we going to know the character of God?"

The answer derives from structured examples: (l) through experi­

ence, and (2) through the experience of those we can trust. Analogous

examples and Biblical characters provide evidence of wherein trust­

worthiness resides. He emphasizes that insight comes with growth of

power to hear and see, and to take seriously the lesson we receive from

someone who can give us reason to trust.

The weight of ethical proof is heavy as Trueblood’s ensuing dis­

course rests upon his explication of the character of God. To do this,

he works from a selected series of words: real, concrete, transcendent,

personal, and cares. He points out a relationship of these five words

to the character of God.

Conclusion. The peroration stresses the grace of God which de­

rives from Trueblood’s evidence. He reflects upon God’s existence,

that He is real, transcendent, concrete, personal and really cares. The most significant remark which denotes action is when Trueblood suggests

that his audience must try to find God’s plan. This, he says, makes the

religious experience exciting, full of wonder, and full of adventure, and he reasons that this is because we do not work alone.

The closing remarks are heavy in emotional appeal which is co­ ordinate with ethical proof. Trueblood symbolizes his willingness to stake his life upon the concept that God has a plan for him. The sermon

should arouse his audience’s emotions. 98

WHO IS JESUS CHRIST

Introduction. Trueblood emphatically states his position at the start. Jesus Christ, to the speaker, by any standard of judgment is the most important person who ever lived on this earth. Stress is upon recognition in history of its division. The concise narration in­ cludes Russia, China, India, and the Western world in the fact by dating, e.g., letters.

The startling implicit opening should evoke contact and interest.

Thus, his audience is ready for the introduction of the topic: ’’Who is

Jesus Christ?”

Trueblood reasons that the question is not merely an intellect­ ual one, but is a question on which men’s lives divide. Then he postu­ lates: nobody can be the same after he has met Jesus Christ.

The sermon is designed to follow the one entitled, "Who is God?"

Trueblood assumes the previous homily did, in fact, answer the question.

Then, he asks questions to make a transition into the body of the sermon.

For instance "Why Jesus?" "Is He needed?" "What is the relationship between God and Christ?" In a general way he tells what others think:

"He was just a good man, ’’ or "Some hate him because he disturbs their lives." In a manner similar to the mode employed in the sermon on who

God is, Trueblood selects a series of words in order to explicate who

Christ is. They are: Teacher, Revealer, Redeemer, and the Living Lord.

Body. Trueblood states that all agree that Christ was a teacher.

The discourse describes His teaching, but emphasizes that He was more. 99

If He had not been more than a teacher, reasons Trueblood, they would

not be present for this occasion. Without Jesus, says the sermon, there

would have been no church.

God is revealed through Jesus Christ, according to the Bible,

and Trueblood employs this reference as evidence that Christ is One

who reveals himself. He quotes the fourteenth chapter of John: "He

that hath seen me hath seen the Father."

Biblical quotations are drawn upon to present Jesus Christ as a

redeemer. He does redeem us, although it is difficult to explain how.

Trueblood says the record of experience, for evidence, is much more im­

portant than the speculations of the human mind.

That Christ is the Living Lord is explained through the Resur­

rection, experienced by men and women whose lives were changed. True­

blood lets the evidence speak, but the miraculous phenomenon was when

the people discovered their Lord was no longer dead.

Conclusion. The peroration sums up Christ’s means of revealing

himself. Trueblood emphasizes that Christ not only was, but is. His

clincher derives from the "basic faith" of those from everywhere who be­

lieve in Christ. This is what unites, in Trueblood’s opinion, in spite

of our failures and divisions.

The mode of stimulating so as to promote activity is of particu­

lar interest. Trueblood suggests beginning. Find a valid point, but

begin, he implies. As you start, he says listen for Christ’s words,

"Follow thou me." Impressively, he adds that if we try to follow Him, we may leam who he is. 100

The peroration summarizes concisely and reflects on prior de­

scriptions of concern, and related to the central theme: "Who is Jesus

Christ?" Faith in the belief that Christ was and is, combined with a

sincere attempt to follow Him, suggests a procedure for learning of Him.

WHAT IS LIFE EVERLASTING

Introduction. To begin a sermon which deals with "continuous"

life, it is novel to open with a postulate that we are relatively

certain that we shall all die. Although plausible, Trueblood’s asser­ tion appears to be contradictory with his central theme, and perhaps he intentionally planned his approach this way. Such an inference seems reasonable in the light of his ensuing remarks.

The audience should be able to identify experiences with the sermon’s opening comments; thus, contact may be assumed. The state­ ment, "If a man dies, shall he live again?" is assumed to hold attention and interest. Trueblood posits that an answer to the question is more likely to be of interest in others. He amplifies on this as he implies that some tragedy will probably befall some member of the audience or someone in the family before the year ends. Thus, emotional impact is employed and can produce interest. Although the topic is introduced to some extent in the exordium, it is more thoroughly set out in the body. \ Body. The significance of whether the physical life is all, or whether this life is the mere beginning provokes thought. One concept or the other, Trueblood implies, must be true. 101

The faith in God’s existence, and the belief that the life to

come is derivative and stands corollary with our faith in God, according

to Trueblood, is necessary as a foundation for life everlasting.

The human suffering on this earth, in Trueblood’s opinion, can­ not be measured in this life and must be balanced in the future life.

The strongest evidence of the future life derives from True­ blood* s reference to the Resurrection. He supports this phenomenon with

strong ethical proof. Trueblood’s central idea on the Resurrection is

founded in miraculous daily occurrences which are incredible. He quotes

Alfred North Whitehead as once stating, "All things in nature are

equally incredible." He asserts that if this is God’s world, everything is possible.

Trueblood again chooses a series of words to aid in establishing the concept which in this case involves life everlasting. Three words are selected: individual, continuous, and progressive. These are fol­ lowed with his concern for a fourth involvement, loving fellowship. He sees the individual character as passing from this life as a part of a lidióle continuous process. Such a belief gives rise to the freedom of enjoyment which derives from the possibility of eternal growth, movement, progress, and the advancement and change which brings us closer to God.

Conclusion. The loving fellowship, to Trueblood, is that for which all else is a means. He uses his own life as an example and per- mits his audience to identify. In his concept of the Christian way of facing the end, there is no sorrow. Final remarks symbolize heavy emo­ tional appeal. It is quite persuasive if one identifies with Trueblood 102 as he says, "I am persuaded that neither death nor life can separate us from the love of God in Jesus Christ our Lord." o3

CHAPTER V

D. ELTON TRUEBLOOD’S INVENTION

Invention is the' traditional canon of rhetoric of central con­ cern in this chapter. The character and the quality of the inventive aspects within the twenty-one extant sermons are of primary importance in the search. The findings intend to partially illustrate what the speaker says and how he says it. The focus is upon his modes of com­ paring and contrasting. He may be viewed as a person with a certain set of experiences which indicates he is knowledgeable.

The kinds of rhetoric have had many divisions since Aristotle.

There are overlappings among the various classifications. The sermon or homily is no exception, but it is a genre of its own in this study.

In this sense, the nature of preaching has long been thought of as more

©motional than most public address, less logical in addition. No speech which is generated by the extemporaneous speaker can be delivered with­ out involvement with the tools of invention. Intrinsic and extrinsic variances affect the inventive character of a sermon the same as they do with other kinds of rhetoric. Therefore, this investigation is interested in the characteristics of Trueblood’s invention as employed in his sermons.

Invention is concerned with three forms of evidence: ethical, emotional, and logical. The constituents of the forms of proof are con­ sidered and are treated separately in this investigation; nevertheless, it is noteworthy that all three forms are interwoven and interralated. 104

Ethical proof derives from the speaker's ethos—his intelligence,

integrity, and the good will he conveys. Source credibility is the

twentieth century terminology for ethos. In any case, ethical proof

has primary concern for the speaker’s image. Special concern is for

what the speaker says and the characteristics of his inventive methods.

Bnotional proof is involved with a search for what a speaker

says which appeals to the pathos—the feelings of the audience. Thus,

the primary concern is for what the speaker says which connotes the

aesthetic nature of the sermon.

Logical proof may be termed logos. What is significant in the

sermons with which we are concerned is the search for the character­

istics of the speaker’s appeal to the intellect by means of reasong.

Thus, in this portion of the investigation we are looking for the forms

of evidence which are primarily logical.

A count of the three forms of evidence employed in the twenty- one extant sermons by Trueblood produced some interesting data.

A total of 2,377 combined forms of ethical, emotional, and logical proofs are accounted for. Of these, findings indicate 1,592 are

ethical, 336 are emotional, and 449 are logical in form. On occasions, more than one form of evidence is inferred from the same sample. The count includes the apparent forms. The assignment of an inference to a certain form of proof is founded upon the nature of the relationship of the evidence the speaker employed. The significance of such a relation­ ship derives from whether the speaker depended upon ethical, emotional, or logical proof, or if in combination, proofs. 105

Ethical proof represents approximately sixty-six and five-tenths

per cent (66.5%) of the total number of forms, emotional proof rates

fourteen and one-tenth per cent (14.1$), and the logical form constitutes nineteen and four-tenth per cent (19.4$)« It is a significant discovery to find that nearly two-thirds of the inherent evidence is of an ethical nature, close to one-fifth is logical in character, and approximately one-seventh is proof of the emotional genre. Proportionately, then a conclusion can be drawn that D. Elton Trueblood’s twenty-one extant sermons indicate that reliance is heaviest in the domain of ethical proof.

ETHICAL PROOF

D. Elton Trueblood’s heavy employment of ethical proof may be attributable, to a considerable extent, to his erudition from Aristotle,

Plato, and others, including professionally trained speech teachers in high school and college.

Aristotle’s Rhetoric points out character (ethos) as ’’.... the most potent of all the means to persuasion.”1

The character (ethos) of the speaker is a cause of persuasion when the speech is so uttered as to make him worthy of belief; for as a rule we trust men of probity more, and more quickly, about things in general, while on points outside the realm of exact knowledge, where2opinion is divided, we trust them absolutely. ...

Aristotle, The Rhetoric of Aristotle. Translated by Lane Cooper, p. 9» 2Ibid., pp. 8-9. 106

Aristotle denotes that the trust should be created by the speech itself. Quintilian agrees in that . the exordium may sometimes derive its conciliatory force from the person of the pleader." He con­ tinues,

For although he may be modest and say little about himself, yet if he is believed to be a good man, this consideration will exercise the strongest in­ fluence at every point of the case. . . .

Traditionally, from the ancients to contemporary rhetoricians, an extant general concensus prevails—-that a speaker’s ethos parallels what the speaker says and how he says it, beginning with the exordium and ending with final remarks in the peroration.

Contemporary rhetors investigated experimentally derived data from various disciplinary sources which inferences indicated are re­ lated to ethos. This inquiry conduced Kenneth E. Anderson to say that

"Ethos, the image of the source, is a powerful element in persuasion. . „4

Thus, the search in this portion of the investigation intends to point out what the speaker says which is interpreted to illustrate a reasonably high degree of appeal to belief. Inferences are grounded in what Trueblood says in his homilies which indicates that the trust de­ rives to a considerable extent from the speaker’s ethos.

3 Quintilian, Instutlo Oratorio. Translated by H. E. Butler, 1966. Book IV, p. 9- ¿‘Kenneth E. Anderson, Persuasion: Theory and Practice (Boston: Allyn and Bacon, Inc., .1971), p. 217. Such a remark derives from Kenneth Anderson and Theodore Clevenger, Jr.'s inquiry: "A summary of Experimental Research in Ethos," Speech Monographs, XXX (19&3 , PP» 59- 78). 107 5 The exordium of The Yoke of Christ is of interest with respect

for how Trueblood sets his audience, employing ethical proof and building

upon sequential statements.

It is not easy to be a human being. Human life carries with it marvelous possibilities of joy, but there are, at the same time, untold ways in which it can go wrong (The Yoke of Christ, p. 11).

A touch of pathos in prior comments, inference tells us, enhances

the effect of the promotion of credibility. The basis for such judgment

resides within the probable agreement and the speaker’s candidness. He

continues in a serious vein to further contribute to ethical proof.

Even after we have learned all that we can of the literature of tragedy, we have but an imperfect sense of the sorrow and frustrations which occur in countless lives . . . (The Yoke of Christ, p. Il).

Humbleness is exhibited in the foregoing as Trueblood identifies

and fuses himself through employment of the personal pronoun "we.”

In the same homily the speaker infers that Christ gave the figure

of the yoke a pleasing connotation as He, according to Trueblood gave it

a new and liberating significance. His interpretation, relying upon

credibility, is:

The heart of the transvaluation comes in the note of joy. Real freedom, Christ says, is not the absence of limitations on our actions, but the joyous acceptance of limitations inherent in the new loyalty ... (The Yoke of Christ, p. 20).

Frequently, quoting directly from the Bible, the speaker builds upon his credibility. Then, on occasion, he freely connects the symbols with Biblical phenomena, but without explicit reference. Thus, in in­

stances, such a mode relies considerably upon the audience’s belief in

^D. Elton Trueblood, The Yoke of Christ. The title of the first sermon of eighteen in the book with the same title. 108 him, e.g.,

The fact of enduring preservation is one which we can , never overestimate. Apparently Jesus had a perfectly clear understanding of the means of redemption, and perhaps this is what He was thinking out when He was alone in the desert . . . (The Salt of the Earth, p. 24).

Antecedent remarks exhibit Trueblood’s ability to prepare his audience to conduce a favorable attitude so as to be more likely to accept ensuing statements.

He knew that His body would be destroyed, and although He knew that He would rise again, He also knew that the time would come when His earthly existence, in the form in which it had continued for thirty years, would be no more. ... (The Salt of the Earth, pp. 24-25).

The speaker’s knowledge of the Biblical phenomena contributes to his ethos. Such reliance shows as he says,

The long discussion between Protestants and Roman Catholics about the meaning of the Rock has been almost as unprofitable as it has been acrimonious. It is con­ ceivable that the conventional answer of both groups has been wrong . . . (The Gates of Hell, p. 35).

The undeniable aspects of prior statements aid in the develop­ ment of the speaker's credibility asset. Belief in the source is im­ portant in relation to accepting Trueblood’s interpretation of a mode of entry into heaven as he narrates.

.... The simplest way would be to appoint a keeper of the gate and Jesus decided to appoint the Galilean fisherman, Simon Peter, giving him absolute authority over the eternal destinies of other men . . . (The Keys of the Kingdom, p. 2+1).

In a subtle way Trueblood refutes such a concept, and after con­ siderable discussion of the topic, he says:

.... Roman Catholics are normally forbidden to share in worship with other Christians. To share would be to recognize. It might give the idea that the mo- noply is not absolute. (The Keys of the Kingdom, p. 42). 109

The refutation of the hierarchial concept holding that the Gali­

lean fisherman and succeeding bishops of Rome have had possession of the

keys to the kingdom of heaven probably has more appeal for a Protestant

audience than for one composed of Roman Catholics. Acceptance of True­

blood’s explication, therefore, derives considerably from ethical proof.

Trueblood refers to a recent cartoon cover of The New Yorker

which depicts fathers in their cars:, lined up outside a church building,

waiting for Sunday School to end. Such a reference relies upon affects

resulting from the vividly described extant condition and the extrinsic

example relates to the speaker’s attitude, thus his credibility. Ethical

proof is further exhibited as Trueblood inductively infers in relation

to the foregoing:

.... The disturbing fact is that most of the men would undoubtedly list themselves, in any census, as being affiliated with the church outside which they patiently wait each week (Conversion within the Church, p. 51).

Definiteness in the following instance enables us to look at True­

blood’s assertion which is credible to the extent his audience believes

in him.

.... No matter how deeply steeped in the Christian faith the person thus questioned happens to be, his answer [to: Are you a saint?},, in the majority of cases, will be a flat negative . . . (Called to be Saints, p. 60).

Trueblood, on occasions, offers advice in a mode similar to his

ensuing remarks which rely upon ethical proof. After advocating that

his audience stay above the battle of emotionally held convictions, he says: 110

.... Even the free way of life is something which is quite all right, but certainly not something to get hot and bothered about. We hate Marxism, but we are singularly reticent about the efforts to de­ velop or adopt an alternative creed to which we can give ourselves enthusiastically . . . (The Courage to Care, p. 70).

Interpretations depend upon the source credibility, e.g., in

Trueblood’s partial explication of conversion.

.... The first insight is that the conversion which is important is not conversion from sheer pagenism to nominal Christianity, not conversion from cold to warm, but conversion from lukewarm to hot, from a mild religion to one in which a person’s whole life is taken up and filled and controlled and compelled . . . (The Violence of the Kingdom, p. 8l).

The experience of Trueblood, his position as a professor of re­

ligious philosophy, and, in general his authoritativeness, transcends

the probabilities of the acceptance of his foregoing remarks.

The speaker attempts to boost his credibility on occasions.

For instance, in talking on the parable concerning the master’s com­

mendation of the dishonest steward for his prudence, Trueblood says,

’’Our tendency, is to avoid it as much as possible.” Then, he quotes a

brilliant Biblical scholar, J. B. Phillips, who in a course in college

as a professor "sidestepped this one." Trueblood builds upon Phillips’

talent as an intellectual interpreter of the New Testament who admits

the baffling character of the parable. Another, Professor Torrey, is noted as finding the passage difficult; therefore, Trueblood concludes,

if we find the parable enigmatic, we are in good company. Thus, the mode is to establish a complex problem, identifying authorities with

avoiding a resolution, and then attacking the problem as Trueblood sug- Ill

gests: ’’. . . .We must, . . . try the better and the harder way of

seeking a deeper meaning than that which appears on the surface.”

(The Transcendence of Prudence, pp. 91-92). The necessity of ethical

proof in explicating the foregoing derives from the inference that

Christ’s irony is exhibited.

In other instances, Trueblood uses Christ’s words as an

authoritative frame of reference, e.g.,

This conventional position of personal religious privacy is so common and so well accepted that we tend to forget that it is diametrically opposed to the teach­ ings of Christ. . . . (The Necessity of Witness, p. 99).

Impact is added to the foregoing as Trueblood relies upon his

credibility as he talks of how shocking it is for the modem man to dis­

cover that the first commandment in the Sermon on the Mount was Christ’s

’’command to share in public witness.”

The Bible is accepted as a credible frame of reference by mini­

sters of the Judeo-Christian faith, and.others. In this regard, True­ blood occasionally quotes, or as in the ensuing case merely narrates without explicit reference.

That it was easy for Him to hold attention of the people in large numbers is obvious. They loved to hear Him and they were attracted by His healing powers. It is clear that He could have gone on, from success to success, if He had been satisfied with this kind of a public career . . . (The Problem of the Crowd, p. 109)•

Excerpts taken out of context do not always do justice to the full meaning on occasions, but not infrequently, as in this explication through analysis, heavy reliance is upon source credibility. Trueblood speaks: 112

.... Our popular religion has become both lukewarm and well-mannered, neither feared, admired, , nor hated by those outside it, and not fiercely de­ fended by those on the inside. It is neither hot nor cold . . . (The Emerging Order, p. 118).

Reliableness of the speaker as the audience views him is perti­

nent within the acceptability of Trueblood’s prior statements. Such is

also true as he talks about, and counters, a statement by a "wise man,"

Archbishop William Temple who spoke of a great new fact, "the growing

union in the churches." Trueblood notes that such would not be true

if expressed now, and his ethical argument is that:

.... Today we can still be grateful for the amount of church union that has been accomplished, but it is no longer novel and it is no longer the matter of first importance . . . (The Abolition of the Laity, p. 138).

Ethical proof in relation to previous remarks lies within True­ blood’s theme that ". . . . The great new fact in Christian experience

today is the powerful drive in developing a universal ministry . . .

(The Abolition of the Laity, p. 138).

Credibility is important when Trueblood’s projections indicate

his authoritativeness as he posits, e.g.,

.... the greatest single ministry in which man can engage is that which occurs in the pursuit of their regular employment. God may care more about factories and offices than about church buildings, because more people are in them more of the time . . . (The Ministry of Daily Work, p. 150).

Prior statements are of a common sense nature which is conducive to belief as is this remark in the same sermon, ”. . . . Even after we have learned all that we can, we shall not know enough " (The Ministry

of Daily Work, p. 150). 113

. Another Trueblood interpretation of interest indicates how he

depends upon his audience to trust him as he says,

.... Religion is concerned with how men think, with how they play, with how they marry, with how they work, and with how they die ... (A Faith for Scientists, p. l60).

Trueblood relates frequently throughout his sermons in order to

imply explicitness, and he does such in a way which exhibits his broad

knowledge through education and other experiences. Such a mode projects

his authoritativeness, as in this instance as Trueblood talks on the

power of small fellowships. Of these small groups, he notes:

It is not unusual, now, for there to be eight or ten different prayer groups in a single church. There have been as many as nine at one time in Calvary Baptist Church, of Washington, D.C., and there are even more in such churches as the First Presbyterian Church of Fort Wayne or Calvary Episcopal Church in Pittsburg. . . . (The Power of Small Fellowships, p. 173)«

Another church is named, and Trueblood expounds upon the idea

for increasing membership. Such a mode exemplifies his knowledge of

explicit experiences and results and is conducive toward enhancing ethi­

cal proof.

Wide knowledge and extensive experiences, aided by a superior memory, enable Trueblood to reflect upon many frames of reference. For instance, he suggests the participation through reading the Scripture, and he tells about opportunities available to church members as in this instance:

.... The use of Thomas Kelly’s A Testament of Devotion or some ancient classic has proved valu­ able as an auxiliary to Bible study (The Power of Small Fellowships, pp. 176-177)« 114

The value of ethical proof in the prior remarks lies partially within the speaker’s realm of knowledge, but enhancement of credibility also derives in part from Trueblood’s genuine sincerity in promoting virtue.

Credibility is enhanced further through Trueblood’s identifi­ cation with his audience, person’s of prominence, and by well-balanced references to the Bible, and in one instance to a particular translation.

A case in point is when he mentions Moffat’s translation and points out that it is at the end of the fifth chapter of Acts where the information he uses can be found. Thus, the preciseness while speaking extempor­ aneously is assessed as impressive, hence, an aid to ethical proof.

Another similar note of reference called up quasi-freely derives from when he tells about how

.... The disciples, though beaten and warned against further witness, continued, without a break, to spread the message in the temple and at home (The Home as a Foretaste of the Kingdom, p. 182).

Although Trueblood’s mode is not to directly identify with "the disciples," his preaching implies it. The subtleness of his approach is believed to favor his ethos.

Trueblood states that many persons already believe in God’s existence; thus, much time is wasted trying to prove it. His credibility is further depended upon as he says,

.... There are- very few real athiests. The vast majority are believers; they admit that our physical world is not self-explanatoSy—'that it requires something behind it and beyond it to make sense of it—-that it could not have come into being of itself. Such a belief is very nearly universal. . . . (Who is God?, p. 19).

6G. Paul Butler, Best Sermons—1955. 115

Since the foregoing emits beliefs held by the speaker, the ex­

tent of congrous thinking between the audience and the speaker would

supposedly rely, partially, and perhaps considerably, upon the audi­

ence’s concept of Trueblood’s beliefs.

Ethical proof derives from Trueblood as he talks of trusting

’’disciplined men.’’ He says,

.... We have a great succession of men and women in the field of the knowledge of God. These are the ones we have reason to trust because they are work­ ing at the job (Who is God?, p. 20).

Then, so as to not depend solely upon his word, Trueblood adds:

They are often simple in the eyes of the world, but also very deep in experience. Amos, Hosea, Micah, Jeremiah are members of a fellowship of verification. Think of the others who have carried on the pro­ cession—Saint Francis, Pascal, John Woolman, and so many, many more (Who is God?, p. 20).

The series of references in the foregoing indicate how Trueblood

can readily call upon his broad knowledge in a way which adds weight to his ethical proof.

A comment on explicating who Christ is relies upon the speaker’s credibility as he identifies with his audience.

.... All will agree that Christ was a teacher. They called him Lord and Master. He did teach. He taught about the character of God; he taught about the nature and the difficulties and potential glory of man; he taught about our duties; he taught us about loving our enemies; he said that we must be concerned about our neighbors; he taught that we must love one another ... (Who is Jesus Christ?, pp. 23-24).

Identification and employment of commonality of knowledge in the preceding remarks, tends to heighten the speaker’s ethical proof. 116

Profound statements antecedent to assertions are employed by the speaker. An example lies within the closing of his peroration as

Trueblood states:

Older than the Apostles’ Creed, older than the Nicene Creed, is perhaps the most profound conviction in the whole of our faith. And this is it. "I am persuaded that neither death nor life can separate us from the love of God in Jesus Christ our Lord.” Of this I am persuaded, and by this I can live (What is Life Everlasting?, p. 30).

SUMMARY

The ethos of a speaker is conveyed as he speaks. It projects his intelligence, integrity, and good will. Preaching, by its nature, is expected to reflect a high degree of morality. Thus, it can be assumed that one who delivers sermons is usually one held in high es­ teem. z

The nearness of the meaning of an address from the pulpit speaker’s viewpoint as it is related to the meaning held by the audi­ ence determines the degree of cognitive balance. Trueblood works on this area, promoting ethical proof through the projection of elevated thoughts and by identifying with authorities of esteem. He relates God to life. His approach is positive. Trueblood employs the symbols in order to create an acceptable credibility.

Although a speaker’s ethos varies during delivery, Trueblood is judged as maintaining a well-balanced, elevated status in the eyes of the audience. Such is believed to be partially due to his own well-disci­ plined life as exhibited through the product of his addresses. Perhaps 117 impetus toward lifting and supporting his credibility can be partially attributable to the mode through which Trueblood relates to the Bible, to Jesus Christ, to God, and to other frames of reference considered by many to hold an elevated status.

D. Elton Trueblood’s highly developed formal education, broad and varied experiences, and highly respected reputation show to some ex­ tent in this investigation of his twenty-one extant sermons. But such evidence as is presented in the portion of this chapter which is dealing with Trueblood’s ethical proof, credibility, or ethos, is a minute sample of his influence.

EMOTIONAL PROOF

Emotional proof, the form of evidence central to this portion of the chapter on invention, is also known by the Greek term, pathos. Using

Roget’s terms for what may partially express emotion, this form of evi­ dence deals with the passions, feelings, sentiments, sensibilities, or 7 sensations. In his Rhetoric Aristotle speaks to the issue on what is meant by the emotions:

.... those states which are attended by pain and pleasure, and which, as they change, make a differ­ ence in our judgments (of the same thing); for ex­ ample: anger, pity, fear, and all the like, and also their opposites . 8

7Roget*s College Thesaurus (Albert H. Morehead, .et al., editors, 1962)—New York: Signet Books, p. 121. g Aristotle, The Rhetoric of Aristotle. Translated by Lane Cooper, p. 92. 118

Throughout history, literature indicates that rhetoricians have acknowledged that changes in human behavior occur when a speaker appeals to the emotions of his hearers. Authorities further admit that not enough is known of the effects of such a communicative phenomenon.

Scholars of many disciplines are aware of the complexities involved in any investigation concerned with the emotions. Nevertheless, research must go on and valid information recorded and related to the communi­ cation process. Limitations in this investigation are to the twenty-one extant sermons by D. ELton Trueblood in the printed form.

Criteria for emotional proof derive from arbitrary inferences which this investigator interprets to reach the sensory system of po­ tential auditors. The basis for the choices is grounded in whether the speaker’s symbols are affective in character and are indeed felt by this writer. Therefore, the human element of inherent fallibility is reco­ gnized as well as differences in value systems.

In analyzing the twenty-one sermons, this investigator kept in mind that Aristotle’s Rhetoric emphasizes that persuasion is necessarily audience centered, and the speech must be designed as well as delivered o so as to create a certain state of emotion. Trueblood says,

.... The sermon is akin to art, in Aristotle’s sense, in that it represents ”a productive state of mind.’’ It seeks to produce, to effect change, to alter the course of events- Always, in one way or another, the purpose is new life.

9 Aristotle, The Rhetoric of Aristotle. Translated by Lane Cooper, p. 9« ¿■^Trueblood, The Yoke of Christ, p. 9« 119

In the sermon, The Yoke of Christ, Trueblood gives considerable attention to an explication of the yoke and its relationship to Christ.

Various meanings and applications of the term are vividly described as burdens and comfort are contrasted. Emotional appeal derives from True­ blood’s idea that the yoke of Christ is a clue to the solution of a problem. He says,

.... Comfort comes, but it comes neither lightly nor easily nor quickly. It comes at long last and often after much tragedy and pain. Disturbance we must have, but it is never mere disturbance, because we know that underneath there are everlasting aims . . . (The Yoke of Christ, p. 19).

Prior statements depict contrasts between comfort and pain which illustrate the speaker’s mode of reaching the sense-image area. A few additional terms which may enhance the emotional proof are: sorrow, frustrations, hatred, painful burdens, life is hard, broken refugees, desolate, defeated, desperate, love of God, etc.

”. . . . Eroded religion is of no value at all. . . is an emotional arousing statement. Later, in the sermon, Trueblood employs additional emotional appeal.

.... A religion which has lost its sense of con­ cern and becomes a mere means of personal comfort is one which Christ is bound to renounce, even if it uses His name and claims to maintain historical continuity with the beginnings of Christianity. He would throw it out and give it no attention at all. Herein lies what may be called the toughness of Christ. He refuses to waste time and effort on worn-out causes (The Salt of the Earth, p.29).

The previous remarks tend to provoke thought which may stir the emotions as one tends to examine his own religion.

In explicating church differences, Trueblood says, 120

.... Crucial to our understanding of the gospel is Christ’s reference to the Baptist after John had been committed to prison. What Jesus said about His remark­ able predecessor leads up to the memorable section in which Christ makes His clearest call to commitment, in­ viting all who are weaiy and heavy laden, not merely to repent, but to become partners in the redemptive fellow­ ship by wearing His yoke with Him . . . (The Gates of Hell, p. 34).

Part of the emotional proof derives from the image of a prison.

Further, in the foregoing, Trueblood invites the weary and heavy laden to commitment and through this mode attempts to move human behavior.

Pathos derives from Trueblood’s remarks as he speaks to the subject of the keys to heaven: z

.... Christ was concerned with preparing a system by which people would gain access to heaven. With this as the chief interest, it was necessary to set up some arrangement by which it could be determined who would be allowed to enter into heavenly bliss and who would not . . (The Keys of the Kingdom, p. 41).

Trueblood identifies with his audience as he comments upon the

Christian movement, and he appeals to the affections.

The movement from nominal Christianity to a com- mitted Christianity is one of the most exciting of our age. There is no way of having a census report on how many such men and women now exist, and there never will be, but there is no mistaking the reality when we see it. What is remarkable, in almost every case, is the size of the change which occurs . . . (Conversion within the Church, p. 53).

Some emotional evidence derives from Trueblood’s comments con­ cerning the church’s influence upon modem culture. He talks of its accomplishments—contributions to science, education, hospitals, and to democracy. The emotional appeal continues as he says, 121

.... For generations the strongest voices raised against slavery and war and racial injustice have been voices originating within the bosom of the church. All of this is on the record and it is deeply encouraging. (Called to be Saints, p. 62).

Trueblood’s remarks indicate that he is aware of and shows com­ passion:

.... Caring heightens the sensitivity and sharpens the vision. It was only in their passionate attachment that Simon Peter and the other Apostles began to under­ stand who Jesus really was. Out of His affection the un­ stable Simon was able to see that Jesus was indeed the Christ, the Son of the Living God. This insight did not come to those who stood off in splendid detachment or who were mere curious observers. And the revelation did not come to the Apostles at first; it came to them only after they had experienced personal involvement in Christ’s cause. . . . (The Courage to Care, p. 75).

A pathetic story about a man who entered the redemptive door through Alcoholics Anonymous helps set the scene for Trueblood’s ensuing emotional appeal.

.... He accepted the help of this remarkable fel­ lowship only after he admitted his own helplessness. This occurred when the able man faced his own life with abso­ lute sincerity, about five years before the end of his life. ... Though his new life began with the helpful fellowship of Alcoholics Anonymous, he found that this was not adequate to his need. Consequently he threw himself into the life of the church, and he threw himself in with all that he had . . . (The Violence of the Kingdom, p. 82).

Prior employed symbols exemplify pathos and point out intense behavior. Thus, extant motivation is denoted.

Trueblood hypothesizes pertinent to the connotation of Jesus’ words, ’’And I tell you, make friends for yourselves by means of un­ righteous mammon, so that when it fails they may receive you into eternal habitation.” The speaker says Jesus was joking. Then, True- blood adds: 122

.... The more we examine the teachings of Christ the more we find hints of humor at a variety of points. Children, before they have been indoctri­ nated about the sobriety of the Bible, sometimes break into laughter when they first hear certain passages (The Transcendence of Prudence, p. 95).

The foregoing exemplifies a mode of executing ethical proof to

set the audience for emotional proof.

The necessity of public witness is described in the exordium as

Christ insisted upon it. On this, Trueblood expounds with emotional

appeal as he says, "We are clever enough to find ways of avoiding Christ’s

important command, without any loss of self-respect. ..." He enlarges upon the public witness theme as he states:

Though it involves a certain courage, the simple act of bowing one’s head in grateful prayer at the be­ ginning of a meal, in a public dining room, is often more influential than would be supposed. Sometimes the unapologetic reverence of one man may start a chain reaction in which many others are involved . . . (The Necessity of Witness, p. 105).

Trueblood depicts a vivid image of an emotionally involved

symbolic phenomenon in prior statements. The idea of the chain re­ action implies sentimental responses. Thus, emotional evidence is exem­ plified. Although the idea of public prayer is carried further in the

sermon so as to pervade the affection of the mind, Trueblood’s pathos is indicated by this remark which ends the paragraph: ’’.... A church in which the pastor is the only person who can be counted on for vocal prayer, is a church that is already spiritually dead ’’ (The

Necessity of Witness, p. 105).

The close association of the Twelve Trueblood describes as some- 123 what like an underground, movement. He points out that secrecy may have existed among them, and this may have been the reason for bribing Judas to act as an informer. This is inferred as a risky enterprise. In the same sermon, further emotional evidence derives from ensuing remarks.

.... We can be glad that we live in a period in which church attendance is more common than it has been for a long time, and in which mass evangelism has been renewed, but we ought to be aware that there is no spiritual security in this kind of success . . . (The Problem of the Crowd, p. 115).

Affection of the audience is further promoted as Trueblood adds:

It is easy to get crowds and it is likewise easy to lose them. There are predictable circumstances in which we shall lose them (The Problem of the Crowd, p. 115).

The sermon leads to a conclusion which indicates that a fellow­ ship does not have to be composed of large numbers to be great. Thus, the impact is enhanced as Trueblood continues in that vein.

A movement of Christianity is needed which is as deeply dedi­ cated as the Lenin Institute of Moscow, states Trueblood. Further emotional proof lies within his additional remarks:

.... we are foolish if we refuse to learn from the Communists in their remarkable success in the last half-century. Only the blind can fail to be impressed by the fact that the Communists have moved in fifty years, from nearly nothing to the domination of the lives of more than eight hundred million persons . . . (The Emerging Order, p. 126).

The speaker continues his analogy by pointing out how the Chi­ nese were sent to the Lenin Institute, learning how to penetrate society, as people of the West were complacent.

Trueblood expends energy by strongly emphasizing the sensitive 124

realm of discipline. His brother, C. A. Trueblood, M.D., had said Elton

was self-disciplined as a young boy.So Elton spoke from experience

as he cited the pole vaulter, Bob Richards as an example of a well-

disciplined athlete. Trueblood describes Richards’ daily practice at

athletic fields as he crossed the country in a car. Each day, he would

stop to keep in trim in order to retain his height of success. Bno­

tional appeal continues as Trueblood furthers his remarks concerning

Richards.

.... The absolute regularity of training was far from convenient, but it was the price of excellence. In the same fashion, the concert pianist takes his piano with him, even when he crosses the ocean by ship . . . (The Discipline of Discipleship, p. 129).

Strength in emotional appeal in the foregoing is likely to be adaptable to an audience of young college and university students. The

symbolic description is vivid.

Pathos derives from Trueblood’s remarks as he points out an

easier way of life in the church. He says,

.... The layman who leaves all major responsi­ bilities of the church to his pastor is really in a very comfortable position. He can tend to his secular busi­ ness with very little interference from religious considera­ tions. He can leave to the pastor, not all of the preaching and praying, but also all of the visiting of new people. He is then free to criticize, if things are not well done- . . . (The Abolition of the Laity, p. 139).

Bnotional proof continues as the speaker symbolizes so as to reach the minds of his hearers as he adds: "and he has an easy con-

^A personal letter, October, 1972. 125

science because he has no important task in which it is possible to

fail” (The Abolition of the Laity, p. 139)«

Trueblood emphasizes taking Christian ministry into one’s vo­

cational endeavor. The emotional appeal rests in his effort of pro­ moting dignity within a realm of work which seems trivial. An excerpt

exhibits:

Perhaps the worst that can be said of an increasing number of jobs, as fewer of our people work on the land, and more work in factories, is not that jobs are +oo difficult, but that they are too easy to enable men to build up self-respect . . . (The Ministry of Daily Work, p. 153).

Amplifying emotional impact, Trueblood adds, ”In a short time the requisite skill is learned and then there is nothing but repetition of what a man comes to believe could be done almost as well by a child.

. . . (The Ministry of Daily Work, p. 153)• The foregoing analogy should penetrate an audience’s nervous system.

Trueblood talks on faith and stresses that we must recognize that knowledge is fragmentary. In his emotional appeal, he adds,

.... We know very little about the external world or even about ourselves, and the truth is that we have not done so well. We need a faith which involves the great truth that man, whatever his achievements, is not the master of his fate. No faith will suffice if it merely bolsters man’s pride; it must also make him recognize his wretchedness (A Faith for Scientists, p. 163).

The terms, faith, fragmentary knowledge, the great truth, pride, and wretchedness are some of the terms of an emotional character.

Weight is added to them through Trueblood’s application of prior terms,

”we have not done so well.”

Prayer is an act which symbolizes emotional sensitivities, and 126 to prayer, Trueblood speaks quite often. An example ensues.

Often there is a good deal of prayer for specific individuals. Thus, in an effective prayer group made up of male college students, someone present will bring up the name of a person for whom he asks prayer, and all the young men respond immediately by saying the person’s name in unison. Then they pray silently for him and perhaps some will go on to pray audibly ... (The Power of Small Fellowships, p. 176).

Not a considerable amount of thinking upon the foregoing de­ scription of the prayer of such a group is believed necessary to stir . the emotions.

Trueblood talks of the Christian philosophy and tells how re­ demption takes place. His emotional appeal is heavy as he says,

.... The most common redemptive fellowship is not a prayer group in a church or a factory, but a family in which one man and one woman and children, for whom they are jointly responsible, provide us with the best fore­ taste of the Kingdom of God that we know on this earth. . . . (The Home as a Foretaste of the Kingdom, pp. 182- 183).

Strong family feelings are usually concerned with responsibilities toward the children as well as for one another, thus, heavy emotional proof is evident.

The trees, the land, the water, and the nature of other things around us are held by some in their concept of what represents God. True­ blood says the universe is likely to run down, and he denotes additional emotional impact as he asserts:

.... God transcends the world; he made it; he is the creative mind beyond it, without which it would not have been. This world might be destroyed in our lifetime; it is not unreasonable to envisage destruction of cosmic propor­ tions, but if God is transcendent, he cou].^ create another world order. . . . (Who is God?, p. 21).

12Butler, Best Sermons—1955 127

Trueblood’s ethical arguments are closely allied with emotional proof as he shows with the ensuing symbols.

.... Much of Christ’s teaching was not even original. He was not the first to proclaim the golden rule. Long before his day it had been said, "Thou shalt love thy neighbor as thyself "... (Who is Jesus Christ?, p. 24).

As emotional argument in the prior statements is linked with ethical proof, so it is as Trueblood adds:

As a teacher he lacked the immense advantage of associa­ tion with.brilliant and gifted disciples, such as those who glorified the name of Socrates. If Christ had been a teacher and no more, we should not be here this morn­ ing. In that event, there would have been no church; there would have been no New Testament ... (Who is Jesus Christ?, p. 24).

A great deal in the foregoing symbolizes an image of considerable

©notional impact when one considers the value of the Christian influence on the democratic way of life.

Trueblood talks on a continuous life as he says,

.... there is bound to be some continuity be­ tween our future destiny and our present decisions. This is always symbolized by the words "heaven" and "hell." Everyone who is not a child knows that heaven and hell represent, not places, but conditions ... (What is Life Everlasting?, p. 29).

SUMMARY

Although emotional proof is exhibited throughout D. Elton True­ blood’s twenty-one extant sermons, its employment is in the minority as compared to ethical and logical forms of proof. Authorities recognize a close relationship between ethical proof (ethos) and emotional proof 128

(pathos). Thus, Trueblood’s broad experiences linked with his excellent formal education through the Ph.D. level aids him in coordinating his esteemed status with his emotional appeal. His mode of symbolizing emotional evidence exhibits his awareness of the significance of making contact with his audience. Proof of such awareness derives from his comment on the delivery of a sermon which he says must be done in the hope of making a practical difference in the lives of the people who listen. In essence it appears that Trueblood appropriately strives toward the application of adequate, but not inadequate emotional evidence as it might seem from considering the statistical evidence per se. Ethical proof is coordinated as he combines it with emotional appeal. He also, oh occasions, skillfully interrelates all forms of evidence. Trueblood’s constant goal is to symbolize in order to produce through the sermon a change which will alter the course of events in a manner which promotes new life.^3

LOGICAL PROOF

Logical proof (logos), a form of evidence which appeals to ra­ tional reasoning, is of central concern in this portion of the chapter on invention.

The essential instrument of oratorical persuasion, according to

Aristotle, is the enthymeme. Such a form of logical proof derives from the topoi. In his Rhetoric he refers to the topos as a place of argu­ ment, or such may be treated as a line of argument.

^Trueblood, The Yoke of Christ, p. 9.

^’¿’’Aristotle, The Rhetoric of Aristotle, p. xxiv-xxv. 129

In our search for enthymemes, we find that Trueblood employs than; for example, in the sermon of the same title as the book of ser­ mons, The Yoke of Christ,

.'. . .We read in the newspapers of the harm that comes to individuals, but we forget about it because the story appears only one day (The Yoke of Christ, p. 12).

The foregoing illustrates how the speaker relates through the enthymeme, the rhetorical syllogiam, based upon probabilities. Another example ensues..

.... Every life has some serious burdens and most persons have, at one time or another, been over­ worked. We have tasks to perform, responsibilities to bear, problems to solve, promises to keep ... (The Yoke of Christ, p. 12).

The preceding enthymemes are universal in character and are of an intrinsic derivation, thus, artistic. In an ensuing illustration,

Trueblood combines his artistic skill with inartistic (extrinsic) proof as he says,

.... The central call to Christian commitment is phrased in the words, "Take my yoke upon you." The terms are the terms of recruitment (The Yoke of Christ, P. 13).

Prior inferences exemplify the deductive reasoning process. On occasions Trueblood’s logical procedure derives from examples. For in­ stance, in The Salt of the Earth, he speaks of the little redemptive so­ cieties and their accomplishments, doing their work just as Christ had taught in the parables of the mustard seed and the leaven. Then, to support his analogous narration, Trueblood quotes from the Bible:

The kingdom of heaven is like to a grain of mus­ tard seed, which a man took, and sowed in his field: 130

which indeed is the least of all seeds: but when it is grown, it is the greatest among herbs,

Another parable spake he unto them: The kingdom of heaven is like unto leaven, which a woman took, and hid in three measures of meal, till the whole was leavened. (The Yoke of Christ, p. 27).

Trueblood utilizes an argument from an example using the in­

ductive process:

.... The experience of Christ and the in­ timate group in the region of Caesarea-Philippi seems to have been a true watershed in Christ’s public ministry and in the thought of the disciples . . . (The Gates of Hell, p. 31)»

The deductive and inductive processes are both apparent as True­ blood explicates why Simon Peter does not hold the keys to the, kingdom:

.... If Peter, or Peter and his successors, have the absolute power concerning eternal life, how can we account for Christ’s assurance to the thief on the cross. "This day wilt thou be with me in Para­ dise" (The Keys of the Kingdom, p. 43)•

The varieties of mode of arguments are of interest, e.g., the prior“inferences are both intrinsic and extrinsic, while Trueblood’s

ensuing remarks illustrate his ability to draw upon his historical knowl­ edge and produce what Aristotle calls the invented parallel.

If the superficial explanation of the passage about the keys had been correct, Christ would have had to ask Peter’s permission, but He did not. In fact, Peter was not present, for he was a coward and a defector (The Keys of the Kingdom, p. 43)»

Opposing thoughts derive from a stock of topoi to construct an enthymeme as Trueblood’s words demonstrate. 131

In all honesty we have to say that there are many churches going along today with apparent suc­ cess, but with real failure, because the new births within the membership are so rare . . . (Conversion within the Church, p. 51).

A point of argument by example, which seems to derive from the

source’s experience, depicts a logical line of reasoning:

Something happened in the doctor’s mind to make the continuation of this mild pattern impossible. He did some reading of current Christian books which be­ gan to arouse him out of his complacency about the church. He met a singularly wise pastor. As a con­ sequence he realized that the church does not exist to provide cheap baby sitting on Sundays, but is in­ tended to be a movement which shakes the world . . . (Conversion within the Church, p. 54)«

Trueblood explicates, not infrequently, through the means of narration as in the foregoing remarks. Another such argument from

example ensues.

.... In the first place the Athenian Christian community, tiny as it was, was already divided into competing cliques. "It has been reported to me by Chloe’s people," Paul says, "that there is quarreling among you." Four competing factions are named. Later, it is mentioned that some are openly arrogant and boastfdl. Still worse, "It is actually reported that there is immorality among you, of a kind that is not found even among pagans" (I Cor. 5:1)-— (Called to be Saints, p. 64).

The prior argument exemplifies the speaker’s mode of linking to­ gether a sequence of events to prove a point, as in this instance: to point out, in a sense, that the Corinthian saints were not loving.

Trueblood’s artistic skill enables him to employ logical proof through an elicitation of an enthymematic example. An excerpt from

"Jane’s" letter illustrates. 132

.... we cannot help but desire; yet I feel that desire not based on love cannot end in other than frustration (The Courage to Care, p. 73).

The previous enthymematic symbols derive from the topos [ topic]

pertinent in the meaning of a word. An enthymeme derivative of relative

terms resides in the following symbols.

.... Life is a great mystery at best; it is the sort of thing that is never penetrated apart from passion . . . (The Courage to Care, p. 77).

Trueblood concludes from the foregoing statements, and at the

same time relates established thoughts as he says,

A Christian is one who looks at the life of Christ and who is so moved by it that he says, "I love Thee, Lord Jesus. Come into my heart; come in to stay (The Courage to Care, p. 77).

A strong educational background in history enables Trueblood to

draw on such knowledge whenever the occasion demands it. This is illus­

trated in the ensuing enthymeme which derives from a topic related to a

time element.

If Christ were speaking to us today, as He spoke earlier to the people of Galilee, and if He were to use parables from contemporary life as He did before, He might easily use the parable of the sonic boom . . . (The Violence of the Kingdom, p. 82+).

The prior statements, when compared to the young people’s knowl­

edge of jets and the like, are indicative of Trueblood’s ability to

adapt arguments rather than assume his audience would be able to relate

to such terms as sheep and shepards.

Exposition through employment of the symbols in the enthymematic

form may be accomplished by contrasting ’’logical’’ ideas. Such a case in point ensues. 133

When the story stresses the dishonest man’s prudence it is simply telling the truth. He was prudent. The only reason why this disturbs us is that we have come to think of prudence as a Christian virtue . . . (The Transcendence of Prudence, p. 93)«

Another definitive kind of enthymeme occurs as, again, True­

blood explicates,

.... Christ’s reason for turning away from the crowds was not any lack of love for persons, but an intense concern for a cause . . . (The Problem of the Crowd, p. 110).

Trueblood reflects his thoughts within a given sermon, but,

sometimes, he reflects upon previous homilies, as in this case to the

’’cause.’’

.... The church must become a militant order for the recovery, the extension and the application of a glorious faith . . . (The Emerging Order, p. 120).

Argument through analogous depiction from cause to effect derives

from statements related to the foregoing. Trueblood says,

.... We have a wonderful faith; we have a Risen Lord; what we need is a way of remaking the church according to Christ’s pattern. (The Emerging Order, p. 120).

Previous illustrations exhibit Trueblood’s skill in linking

thoughts in a logical way.

Artistic proof, intrinsically derived evidence, originates in the

extrinsic topos as Trueblood argues from the stem which he elicits from the third Beatitude.

.... ’’Blessed are the meek for they shall inherit the earth.’’ Ordinarily this affirmation is difficult for us to understand, because ’’meekness’’ seems to us such a weak virtue, but the meaning is 134

greatly enhanced when we realize that the Greek word here translated "meek,” is closely allied to the idea of being "harnessed” and therefore trained . . . (The Discipline of Discipleship, p. 129).

The prior argument derives from the semantic understanding which partially shows how knowledge of the language aids Trueblood’s inven­ tion of logical forms of proof.

Topics from which enthymemes derive are sometimes categorized as viewing an object or a phenomenon as good or bad. Trueblood turns a negative outlook into a positive one as he says,

The function of the Christian faith, in regard to the machine, is not to fight the machine, but to try to dignify the lives of the men and women who use machines and the products of machines. ... (The Ministry of Daily Work, pp. 158-159)•

Trueblood invents an enthymeme as he produces a comparison of opposite situations which demonstrates his rhetorical skill. He says,

The world is dependent upon God, but the logical relation is.not reversible; God is not dependent upon the created world-, ... (A Faith for Scientists, p. 167).

The thought-management in prior postulates is an interesting mode of Trueblood’s logical manipulation of the symbols.

Opposite views appear in the ensuing enthymeme as Trueblood ar­ tistically applies the symbols in developing the logical argument.

.... The faith, when rightly understood, is not our servant, but our master ... (A Faith for Scientists, pp. 170-171)•

Analogy, employment of opposite ideas, and consubstantiality

(identification) are characteristic means of Trueblood’s logical form of argument as he says, 135

.... What has been rediscovered is that man, who needs fellowship at a deep level almost as much as he needs food, cannot find this except under severely limited conditions . . . (The Powei- of Small Fellowships, p. 178).

Prior statements aid in setting the audience for continuity of argument as, artistically, Trueblood links his logical evidence in a meaningful sequence. He reasons as he compares.

.... The intense fellowships of our time have arisen largely because of a new awareness of what the basic unit of Christian fellowship is. It is the same for us that it was for the Apostles.. (The Power of Small Fellowships, p. 178)»

Perhaps Trueblood reveals some of his family’s Influence as he draws a conclusion from comparing quasi-opposite postulates. He says,

.... Though some of this public instruction is excellent, much of it is poor and fragmentary. Moreover, there are millions of children who are not involved in it at all. Consequently there is no satisfactory solution of the problem which does not involve the mother as the teacher of faith. . . . (The Home as a Foretaste of the Kingdom, p. 189).

The preceding remarks refer to Sunday School or the week-day re ligious instruction on released time or after school hours. Value in such an argument derives from the ease with which one can Identify with such a situation. Besides, Trueblood’s idea is plausible.

Analogous logical proof is effective if it is believed, and, artistically, Trueblood creates an argument of this nature as he works in the realm of definition.

.... In science, lav; is an abstraction. It does not exist except as it is demonstrated. God, then, is not a principle. God Is not only a reality, he is a concrete reality . . . (Who is God?, p. 20). 9

^Butler, Best Sermons-—1955. 136

The conditions and the times are pertinent with regard for

whether a statement is true or believed. An instance of this kind is

extant in the ensuing enthymematic logical form of proof. Trueblood

says,

.... it is not very important to us now whether there is life on Mars, for this does not change our lives. But the question Christ asks, "Who do you say that I am?" is important. We are forced to answer it one way or another. The ques­ tion is a dividing line. "He who is not for me is against me " (Who is Jesus Christ?, p. 23).

The foregoing logical evidence is of interest in that its

character is to "force" a decision upon quasi-plausible proof.

The significance of the role that the credibility of the source

of the evidence plays in relation to the cogency of an inductive mode of argument has long been recognized by rhetorical critics. Trueblood’s awareness of such is evident. Not infrequently he refers to the Bible.

For example, when he talked on continuous life he said, ". . . . the

New Testament says that spiritual bodies will be substituted for our dying physical bodies." The speaker’s inference ensues.

It is a little hard to know, at first, what is meant by a spiritual body, but we soon realize that it is a carrier of individuality . . . (What is Life Ever­ lasting?, p. 29).

Trueblood’s mode of explication proceeds toward a conclusion that the Christian and the Greek views differ on immortality. To promote the concept that individuality is real as much in spiritual as in physical existence, the speaker compares and contrasts. He continues in this vein of reasoning as he separates "hell" from "heaven" by noting that differ­ ences are not places, but conditions. Trueblood stresses that we are 137 taught in our day to never have fear. Then, he quotes Jesus who did not say this, but He said,

. ... . "Fear not them that kill the body and after that have no more that they can do, but fear him who is able to destroy both soul and body in hell ". . . (What is Life Everlasting?, pp. 29-30).

The prior statements; illustrate how Trueblood applied both ex­ trinsic and intrinsic credibility. Throughout the sermon, What is Life

Everlasting?, the speaker employs a series of terms which he relates to continuous life; they are: individual, continuous, progressive, and the loving fellowship. This approach relies upon the various examples from the Bible for a considerable portion of proof. In the process, True­ blood compares and contrasts, describes, narrates, and infers. A classic example of combining all three forms of proof derives from these remarks:

.... "I am persuaded that neither death nor life can separate us from the love of God in Jesus Christ our Lord." Of this I am persuaded, and by this I can live (What is Life Everlasting?, p. 30).

SUMMARY

In this portion of the chapter on invention the investigation of twenty-one extant sermons by D. ELton Trueblood indicates he relied upon logical proof as the occasion demanded it. Such an inference is based upon a wide variation of his application of the forms of proof. No pattern of employment of any one proof appears to be evident. j CHAPTER VI

D. ELTON TRUEBLOOD’S STYLE

Style, a constituent of rhetorical criticism, is central to this chapter. The rehetorical critics agree that style is complex. It interrelates and overlaps with the other traditional canons of rhetoric.

The enigmatic nature of the rhetor’s task in this domain partially de­ rives from the interrelated and overlapping character of the four quali­ ties of style: correctness, clearness, appropriateness, and embellish­ ment.

Although little research has been done on the difference in oral and written style1 this investigation assumes that some variances do occur. Such a hypothesis rests, in particular, within the mode of delivery—whether the speaker uses notes, speaks from the manuscript, or employs the extemporaneous mode. The kind of rhetoric^ in this instance preaching, may be an attributable variance factor. Aristotle noted that 2 the written style is more ’’finished." Brigance emphasizes that the speaker be precise. Language which adds color to the speech is desirable.

In addition, he says that the style should sustain and create the pic- 3 ture with vivid comparisons, contrasts, and illustrations. It is with such characteristics with which this investigation of the qualities of style is primarily concerned.

Barnes W. Gibson, et al., "A Quantitative Examination of Differ­ ences and Similarities in Written and Spoken Messages," Speech Mono­ graphs, XXXIII (1966), pp. 444-451. 2 r Aristotle, The Rhetoric of Aristotle, trans, by Lane Cooper, p. 217. 3 Brigance, Speech Composition, p. 7» 139

CORRECTNESS

Precision is the ultimate object of the more effective speaker.

His aim is necessarily upon conveying thoughts accurately. In view of the significance of correctness of style, speech textbooks place a high value on the speaker’s ’’thorough” knowledge and understanding of the language if a speaker performs at the optimum. In addition, ac­ curacy of style involves the proper choice of words and their management within the discourse. What is desired is such a selection and appli­ cation of the symbols which will promote perspicuity between the speaker and his audience. Thus, to accurately criticize, the rhetor cannot know too much of the setting, the situation, the occasion, the speaker’s intention or objectives.

The criteria for this portion of the investigation derive from

Trueblood’s word choices and employment in order to produce what seems to be the desired effect. The primary focus is upon the speaker’s ac­ curacy.

Twenty-one extant sermons were examined and found to exhibit good taste, and for the most part superior correctness in style. In addition, excellent choices of words and their application exemplify relationships among titles, Biblical texts, introductions, bodies, and conclusions.

Trueblood shows good relationships to the central theme. The function of his language is a major concern.

Sentences vary in length. A general concensus among rhetori­ cians holds that variety of sentence-length tends to maintain or enhance 140 attention and interest. The intended meaning may get lost in an ex­ tremely lengthy sentence. In this domain, Trueblood’s variances may be attributable to his extemporaneous mode of speaking.

Opening sentences were examined in the twenty-one of Trueblood’s extant sermons. The word count revealed some interesting data.

The shortest sentence usage is of the interrogative genre: ’’Are you a saint?’’^ This is the only direct opening sentence found in the twenty-one examined sermons. By contrast, forty-seven words were used in the opening sentence of the sermon entitled The Ministry of

Daily Work.

Though the contemporary emphasis on the ministry of ordinary Christians leads to a number of valuable contributions in connection with the ongoing work of the church, the greatest single ministry in which most men can engage is that which occurs in the pursuit of their regular employment (The Ministry of Daily Work, p. 150).

Two significant points are observed in the prior examples:

(l) the direct and concise opening uses the interrogative approach to quickly make contact and get to the issue; (2) the long sentence with a dependent clause at the beginning requires close attentiveness in order to elicit the speaker’s trend of thoughts. Whether a succinct question was required in the desire to move quickly into the topic, or whether, in the speaker’s judgment the situation demanded such an opening state­ ment is of interest. Also of concern is whether Trueblood was inhibited, to some degree, to discuss a topic related to work, to some a sensitive theme. Or, did the speaker delay, intentionally, getting to the main

¿*D. Elton Trueblood, The Yoke of Christ (contains eighteen ser- mons; this one is ’’Called to be Saints'"}, p. ¿0. 141 issue when he used the long sentence?

Trueblood’s ninety-to-one-hundred word-rate of speaking, with a natural, free, and easy delivery, aid considerably in promoting intel­ ligibility, even of long sentences.

The twenty-one serai on-openings are composed of four hundred sixty-four total words. The average is nearly twenty-six words for each opening sentence.

Four hundred two words constitute a total word-count in an ex­ amination of the closing sentences of the same twenty-one sermons. The average number of words per closing is a little over nineteen.

The shortest closing statement is composed of five, monosyllabic words, as found in the sermon entitled The Courage to Care. The concise closing sentence usage is of the interrogative genre: ’’Has your love grown cold?” (The Courage to Care, p. 80). By contrast, the longest final statement of thirty-four words is found in the sermon entitled

The Emerging Order.

.... Our hope and our faith is that, as the new order of Christ develops, we may be able to bear the new things which Christ has to say to us and to our generation (The Emerging Order, p. 12).

The question, "Has your love grown cold?" promotes amplification of prior statements of a climactic nature on the topic of love. Thus,

Trueblood’s word choice correctly relates to the glory of a married couple’s warm love and to the love for Christ. In a similar mode, the lengthy closing sentence reflects upon the emergence of the new order which relates to a quotation of Christ’s words when He said, "I have yet 142 many things to say to you, but you cannot bear them now" (John 16:12).

Both closings, the shortest and the longest, exemplify as they identify with Dr. Trueblood’s concept of what a sermon represents: "a pro­ ductive state of mind." Thus, Trueblood says, "The sermon is akin to 5 art, in Aristotle’s sense."

Two hundred six sentences, chosen at random from all parts of the twenty-one sermons, were identified according to their sentence form genre. The findings revealed that fifty of these sentences were simple, fifty-five were complex, fifty-one were compound, and forty-five were compound-complex. It is interesting that the sentence form genre num­ bers are so nearly coordinate. If the random samples are true repre­ sentations of usage, such a variety and balance of sentence forms would seem to promote a desirable rhythm. Whether such sentence form condi­ tions would tend to conduce uniformity of attention and interest held, to induce retention and perspicuity, would provide an interesting source for a series of experimental inquiries, A further, possible significant concern, would be whether sermons and other kinds of rhetoric, as em­ ployed by the rhetoricians, have similar patterns.

Nine of the two hundred six sentences are assessed and believed to be somewhat lengthy and involved. Of these, two are complex and seven are compound-complex, and none were of the simple or compound va­ rieties. The simple sentences were quasi-applied mostly for emphasis, although some were used to introduce or to postulate. Others were em­ ployed to conclude, explain, or clarify.

5 Trueblood, The Yoke of Christ, p. 9» 143

Word choice and usage are considered by speech communication

authorities to reflect personal, individual traits. If this concept is

accepted, the superiority in correctness which is revealed in the twenty-

one extant sermons examined indicates two significant points of interest:

(l) Dr. Trueblood’s knowledge and usage of the language, in the realm of

correctness, reflects a genuine desire to be accurate; (2) the speaker

exhibits a salient ability to be correct in his thinking as he speaks

extemporaneously.

CLEARNESS

Clearness is closely related to correctness. The speaker’s

style is excellent, defines Aristotle, when it is appropriate so as to be clear.The choice of words and their arrangement, like other quali­ ties of good style, affect clarity. Thonssen, et al., quote Quintilian,

as do many other critics of rhetoric, that "The true end of style is that the judge not only understand us, ’but that he may not be able not to 7 understand us.”’1

Quintilian places clearness at the head of stylistic quali­ ties as he says,

For my own part, I regard clearness as the first essential of a good style: there must be propriety in our words, their order must be straight forward, the conclusion of the period must not be long postponed,

^Aristotle, The Rhetoric of Aristotle, trans, by Lane Cooper, p. 219 7 Thonssen, et al., Speech Criticism, p. 498. 144

there must be nothing lacking and nothing super­ fluous. Thus our language will be approved by the learned and clear to the uneducated.

Perspicuity, then, in accordance with the great Roman rhetori­

cian's foregoing remarks, is the chief concern in this portion of the

investigation of the twenty-one extant homilies delivered by D. Elton

Trueblood.

Strength of a speaker's effectiveness derives from a clearly

stylized address. Thus, the degree to which a speech is unequivocal is

partially, and to a considerable extent, the degree to which the given

speech is perspicuous. Clearness, therefore, promotes effectiveness in

speech.

Some rhetoricians theorize that a speaker’s true concern for

others is reflected in the language which he employs. In the following

excerpt from the sermon entitled The Yoke of Christ, Trueblood clearly

emphasizes a note of extant ignorance which persons have of others.

.... Often we are shocked when we realize that the persons who are near us are suffering in some serious way without our consciousness either of the fact or of the degree of the seriousness. My neighbor kills himself, and I have to admit that I did not even realize that he was particularly troubled. I am ashamed that I did not know, and I wonder why I did not suspect that he was in dis- • tress. . . . (The Yoke of Christ, p. Il).

The symbols, in. prior statements, are arranged so.as to relate the speaker’s ideas progressively, and to promote perspicuity. Thus a mode for clearly setting an audience to receive a series of related thoughts concerned with tragedies is exemplified. Trueblood’s clear

8 Quintilian, Institutio Oratorio, trans, by H. E. Butler, Book VIII, p. 209. 145

description through simple, intelligible word choice, e.g., in this

illustration, is typical. What is especially significant, is his ability

to understand, not only the language, but human nature as well. This

derives from his linguistic symbolization of the theory that in spite of

how much we know, our sense is imperfect concerning sorrows and frus­

trations of others.

The clearness may be questioned in a later statement in the

same sermon. The truth is that most people are poor ..."

(The Yoke of Christ, p. 12). Multivariant inferences may result when

considering, e.g., the degree of poorness. When is a person poor?

Poor in what? Is the entire world being considered? Other questions may

arise in the minds of the audience, and only a few are posed in order to point out a semantic difficulty which may contribute to equivocalness.

In relation to the prior illustration, a similar problem of

semantic derivation may arise from this remark: ". . . . Inventions do not change in any thorough way the human situation, because they are neither the cause nor the cure of man’s troubles ..." (The Yoke of

Christ, p. 13). Trueblood qualifies his remarks through the application

of the terms "in any thorough way,” but the additional reasoning appears to be wherein the equivocal problem lies, e.g., "neither the cause nor the cure" are questionable allness statements. The definition of in­ vention may imply variances in relation to connotations.

Trueblood applies his knowledge of the figurative features of the language as he denotes Christ’s employment of the following terms as figurative: ". . . .Do not think," He says, "that I have come to bring 146 peace on earth; I have not come to bring peace, but a sword ” (The

Yoke of Christ, p. 15). In support of his inference, Trueblood goes on to show how disturbing the gospel can be: ’*. . . .It can drive people out of all earthly security; it can arouse; it can shake; it can pull asunder’’ (The Yoke of Christ, p. 15). CLarification, therefore, is exhibited in two ways: (l) in Trueblood’s mode of explication; (2) through Christ’s own application of the symbols.

Trueblood calls, not infrequently but seemingly whenever neces­ sary, upon his historical knowledge. Such is the case in this illus­ tration through which he promotes a clear picture of the familiar pro­ gressive decay of civilization:

.... The Roman Enpire did come to an end; Plato’s Academy finally closed; the great library at Alexandria was finally burned; the legions were scattered; the schools of the Stoics and the Epi­ cureans faded out . . . (The Yoke of Christ, p. 24).

A continuation of the symbolization of progressive thoughts, re­ late and explicate in order to make clear the antecedent remarks.

But the little redemptive society which Christ in­ stituted as the divine preservative went on. It entrenched itself in the Greco-Roman world; it pene­ trated Caesar’s household; it carried men through the Dark Ages; it survived the Rennaissance, the Reformation, the Enlightenment, and the Industrial Revolution, as it is now surviving the Atomic Revo­ lution (The Yoke of Christ, p. 24).

The chronological mode of listing phenomena is typical of some of Trueblood’s historical presentations. In addition, he frequently identifies the past with the present and familiar as he did in prior comments. Trueblood advocates promoting clarity by relating the 147

past to the contemporary thinking and to times with which his audience 9 is familiar.

Clarification and amplification derive from a quotation (The

Interpreter’s Bible, Vol. VII, p. 289): "There is no despair because

the group is small: a pinch of salt is effective out of all proportion

to its amount" . . . (The Salt of the Earth, p. 26). These remarks

relâte, figuratively, to Trueblood’s previous comments on enduring

preservation which is composed of small redemptive societies.

.... Though the members were individually unworthy, the fellowship which they came to share was so far superior to the sum of its parts that it was not only able to survive and endure, but finally to dominate and to save . . . (The Salt of the Earth, p. 25).

Lucidity derives from a notable description of what early

Christianity was not as compared to Christianity as it is known to us

today:

.... There were no fine buildings. In most places there were, in fact, no Christian buildings at all. There was no hierarchy; there were no theo­ logical seminaries; there were no Christian colleges; there were no Sunday Schools; there were no choirs . . . (The Salt of the Earth, p. 25).

The well-chosen foregoing symbols exemplify Trueblood’s system­

atic development of a pictorial set of conditions. Further clarifi­

cation and opportunity for his audience to identify derive from what

was extant in early Christianity: "Only small groups of believers—

small fellowships" . . . (The Salt of the Earth, p. 25).

Immediate comprehension is the main objective of clear style.

An atypical illustration of Trueblood’s clearness which appears to re-

9 7A personal interview with' D. Elton Trueblood, January 28, 1972 at the Tri-State Yokefellow House, Ohio. 148

quire more thought than usual ensues.

What occurred in the ancient civilization was the organic development of the fellowship, but never a merely individual Christianity. That would not have been able to survive-' (The Salt of the Earth, p, 27).

The two main faults pertinent to clarity of style in the prior

excerpt are: (l) in the use of the expression "organic development" it is quasi-equivocal in relation to the intended meaning; (2) some in­ definiteness concerned with what the term "that" refers to seems to be extant as it is used in the final sentence. The faults would stand as exhibited except for the fact that the speaker clarifies: "The fel­ lowship was the only thing that could win." Furthermore, in order to promote perspicuity, the speaker provides additional evidence to aid through explication and verification.

The early Christians came together to strengthen one another and to encourage one another in their humble gatherings such as are described in Corin­ thians, Chapter1 14, and then they went out into their ministry in the Greco-Roman world, until they were finally able to touch every part of it educationally, politically, culturally, and morally -. . . . (The Salt of the Earth, pp. 27-28).

A first inference may be that the previously noted paragraph is of such length to be difficult to follow. If, however, Trueblood’s free and easy, deliberate mode of delivery (ninety to one hundred words-a- minute) is considered, then the .fifty-seven word sentence is intellig­ ible.

Trueblood’s pictorial descriptions are more often clear than equivocal. An excerpt shows his well-chosen words and his application of such symbols: ". . . . It is undoubtedly true that most Christians, 149

when they think of the phrase about the gates of hell not being able to

prevail, picture the church as "on the defensive" (The Gates of Hell,

p. 37)• He adds,

They see the church as a great castle, standing on a rock, .-with a moat about it, and with enemies attacking from every side. The enemies, who are the agents of the hellish assault, are.wily and persistent, but their efforts are always unavailing. < . . . (The Gates of Hell, P. 37). ” • .

The prior statements are countered as Trueblood adds his con­

cept: "The church continues to stand through all attacks, because the

rock is firm, the moat is not crossed, and the vigilance is never re­

laxed" (The Gates of Hell, p. 37)• An issue may be taken by some who

could question the speaker’s allness implication through the symbol

"never," but few, if any, would question Trueblood’s production of a

vivid image. The strong appeal to the imagination is a typical example.

The definition technique is not infrequently used by Trueblood

to clarify a topic or subtopic, e.g.,

One possible meaning of the keys is familiar to millions in the Christian world. This may be stated simply, yet not unfairly, as follows: Christ was con­ cerned with preparing a system by which people would gain access to heaven. With this as his chief interest, it vjas necessary to set up some arrangement by which it could be determined who would be allowed to enter into heavenly bliss and who would not;, . . . (The Keys of the Kingdom, p. 41)*

The contrast of concepts on "who" has the keys to the kingdom

composes the major portion of the ensuing discussion. Trueblood reasons

that Simon Peter does not control who does or who does not enter heaven.

He philosophizes that: 150

.... The keys are carried today by every man and woman who, in spite of unworthiness, belongs sin­ cerely to this [Christian] fellowship, which is still liberating the world (The Keys of the Kingdom, p. 49)•

The previous excerpt was clear in the context, but in order to

clarify it here the term "Christian’’ is added.

Trueblood makes his point clear through the employment of

statistics as he gives census figures.

.... Only 4 per cent of those who are fourteen years of age or older deny all church connection. Ninety-six (sic) per cent claim to have a membership or to have been baptised or to have some real affil­ iation with a church or synagogue (Conversion within the Church, p. 50).

Perhaps when the prior statistics were uttered, the census was

current; however, without specificity the audience may feel uncertain about the date.

"Genuineness" enhances credibility, thus authenticity, and a clear illustration derives from Trueblood’s quotation of, in his terms,

"a strangely gifted man," Paul of Tarsus:

.... If I speak in the tongues of men and of angels, but have not love, I am a noisy gong or a clanging cymbal . . . (Called to be Saints, p. 63).

A need for an explication of how people dress is apparent as True­ blood clarifies its relationship to religion.

The church within the church is not called to be different in a few queer customs, such as dress or adornment, but different in the quality of commitment. We are called to be a peculiar people, but we must reserve our peculiarities for the big issues. Those who try to be peculiar in trivial details are not listened to in great matters because their witness is discounted from the first (Called to be Saints, p. 69). 151

The comparison of differences in dress and the quality of com­

mitment depicts images with which his audience can identify. Trueblood’s

emphasis upon reserving peculiarities for the big issues is an additional

mode of abstraction conducive to a broad latitude with which his listen­

ers may identify. A broad connotive area does not induce precise in­

ferences.

Our greatest fear of emotion is always found in areas

of deep meaning and conviction” (The Courage to Care, p. 70). True­ blood’s prior postulate indicates he understands human nature. He con­

tinues in this vein of sensitivity as he exposes a mode of explication

through narration.

We are a little ashamed to show any depth of feeling in connection with patriotism and we are even more ashamed to show it in connection with our faith. Thus there are many who would resent it bitterly if doubt were cast upon their sincerity as Christians, but who, never the less, feel self-conscious and reticent about singing "Jesus, Lover of My Soul" or some other gospel song which expresses deep feeling . . . (The Courage to Care, p. 70).

Although the previous remarks are somewhat high on the level of abstraction, there is a philosophy with which audience members can identify

so as to produce a certain state of mind.

A statement that ". . . . Caring never ends ..." (The Courage to Care, p. 79) tends to symbolize implicitness which may disturb a critic of rhetoric. If the postulate were applied to God, perhaps the concept might be accepted, but the listener will need to provide the implication.

Trueblood talks clearly to "complete commitment" in some of his 152 homilies, and in this regard, comments: ". . . . if you don’t enter it

[the Kingdom] violently, you don’t enter it at all. . . .’’ (The Violence of the Kingdom, p. 84). The possible multiple connotations of the heavy emotionally loaded term ’’violently, ’’ pose a problem in abstraction.

This, in addition, is another allness implication which, in looking further, offers an "either/or?’ choice, thus enhancing the problem.

In a related illustration, similar questions arise with reference to connotive variances of meanings which derive from the term ’’violently, ” e.g.,

.... There is no easy Christianity; there is no mild Christianity. It is violent or it is nothing (The Violence of the Kingdom, p. 89).

Trueblood is clear on the state of mind he intends to produce.

It is further intelligible in relation to his symbolized choice.

How the speaker denotes "authentic” data may reflect upon his own credibility, e.g., in this instance Trueblood interprets, for his audience, the irony in Christ’s words.

.... "And I tell you, make friends for your­ selves by means of unrighteous mammon, so that when it fails they may receive you into eternal habitation" .... (The Transcendence of Prudence, p. 93)»

However, Trueblood builds additional ethical support as he signifies that, partia~l ly, the Bible is composed of satire. Thus, he further symbolizes that considerable humor can be found in the Bible. The prior messages clearly relate the speaker’s inference.

A somewhat equivocal statement derives from inferred superfluity and possibly misplaced words as the speaker says, ’’. . . . The way of 153

power is that according to which we have our eyes on the task rather

than on what people may think or say ..." (The Necessity of Witness,

p. 107). A suggestion for enhancing clarification is to substitute the

term "whether" for the phrase "that according to which."

Trueblood interprets Christ’s words, ". . . . Count the cost."

Clearness derives from his narrative stylistic mode.

Christ wants followers, but He does not want them to start unless they have a full understanding of the perils of the road that stretches out before them' . . . (The Problem of the Crowd, p. 113).

Intelligibleness in prior comments appears to be enhanced as he con­

tinues: "To start and not be able to finish is worse than not to start

. . . (The Problem of the Crowd, p. 113).

A statement lifted from the context may not stand per se, e.g.,

"Perhaps the church, in many areas, must be smaller before it can be

substantially stronger. ..." (The Problem of the Crowd, p. 115). The

style reflects upon prior comments as Trueblood’s ensuing remarks refer

to a credibility source: "The words and the actions of Jesus must al­ ways remind us that hope lies, not primarily in numbers, but far more in the quality of commitment,-. ..." (The Problem of the Crowd, pp. 115-

116).

A relatively high level of abstraction is observed in prior

statements, e.g., in such terras as "many areas," "smaller," and "sub­

stantially larger." The degree of clarity between the speaker and the audience in this case rests within the extant cognitive balance which de­ rives from the commonality of experiences and inferences. 154

Trueblood employs, on occasion as the following illustration shows, a stylistic mode which exemplifies to promote clearness. He adds to his narration a credibility source.

What we need is Christian counterparts of the Lenin Institute, strategically located. We may need to develop a new kind of education in these, widely different from what is now found in a standard theological seminaiy . . . (The Emerging Order, p. 127).

The preceding symbolizes Trueblood’s philosophy on what is needed.

The stylistic mode suggests that a change may be in order. This concept reflects upon his prior discussion of cutting across the denominational lines so as to strengthen one another in the ecumenical movement of the

Christian faith. The audience is made ready to receive a set of re­ quirements for the development of a system, and Trueblood clearly de­ notes.

The students will be of any denomination, they will include both men and women, they will include both clergy and laymen, and they will be people who ex­ pect to live out their religious vocations in com­ mon life . . . (The Emerging Order, p. 127).

Trueblood pursues his course in the realm of promoting per­ spicuity as he lucidly emphasizes differences.

.... what will be most different in the Christian counterparts of the Institute at Moscow will be the mood of dedication. All will be in preparing for membership in'the Christian Army of Occupation, dreaming up new ways of penetrating secular society and reaching men’s minds . . . (The Eknerging Order, p. 127).

The impact and amplification which derive from "the mood of dedi­ cation" results from the reflection upon prior statements concerned with 155

"the depth of commitment." The stylistic mode reiterates to promote a

clear understanding of the concept.

A broad set of experiences coordinate with a storehouse of knowledge, combined with intellect, helps a speaker manage a clear style.

Trueblood exemplifies the prior postulate as he says,

.... a genuine scientist is one who is always trying to disprove his own hypothesis. In this sense many, who have never worked in laboratories, are scientists in spirit ... (A Faith for Scientists, p. l6l).

If the irony which Trueblood’s foregoing remarks imply is in­ ferred, an audience can enjoy his interjection of some humor. The im­ plication is clear.

The profoundness and the clearness with which Trueblood’s style abounds in his postulates may be recognized in this implicit remark:

"No faith will suffice which does not recognize that our knowledge is extremely fragmentary ... (A Faith for Scientists, p. 163).

The narrative stylistic mode to promote clarity can be found interspersed throughout Trueblood’s sermons. In denoting the power of small fellowships, he presents a novel example of a prayer group whose members revised a book. They reduced the book to a form of greater bene­ fit to contemporary readers. To clarify the value derived, Trueblood symbolizes further.

.... This experience tells many lessons at once, including the lesson that people get more out of anything if they take an active part . in it- . . . (The Power of Small Fellowships, p. 177).

Trueblood’s narrative approach introduces his progressive mode of thinking which, in the foregoing, is clearly designed style to induce 156

action. The style, in addition, symbolizes a positive philosophy not

infrequently employed and quasi-typical of Trueblood, e.g., in this in­

stance. After his progressive thoughts describe the family and each

member’s responsibilities, he says, The sacredness of the

family lies in the fact that the basis of union is that of uncalcu­

lating affection" (The Home as a Foretaste of the Kingdom, p. I84). A

stylistic mode of reflection upon the prior statements resides within

this transition.

It is really very wonderful that modest people like ourselves can share in anything as powerful and as uncalculating as unmercenary love . . . (The Home as a Foretaste of the Kingdom, p. 185).

The style perceived in the preceding symbols promotes reflecting

thinking which intensifies and amplifies so as to enhance perspicuity,

hence retention.

Trueblood induces erudition on how to know God. After describ­

ing such experiences, he comes to the point in one clear statement: ".

... We come to know him not only in what someone else says, but by what we leam firsthand ..." (Who is God?, p. 19).^

The heaviest logical reasoning, for the most part, was found in the three sermons on "Basic Christianity." Trueblood relates to the previous excerpt as the style concerns itself with the theme of trust in disciplined people, e.g., he clarifies: ". . . . Individuals become trustworthy because of the quality of their experience and the discipline of their lives." Trueblood continues:

You trust a doctor, not by blind faith, but because he is a disciplined man in a particular field. We have a great succession of men and women in the field

¿"^Butler, Best Sermons-1955, p. 19« 157

of the knowledge of God. These are the ones we have reason to trust, because they are working at the job. They are often simple in the eyes of the world, but also very deep in experience . . . (Who is God?, p. 20).

The stylistic mode of comparative, linked thoughts concerned with logical reasoning, illustrates how Trueblood clarifies who can be considered trustworthy.

Many lines are devoted to Christ in the Apostles Creed. True­ blood’s historical knowledge provides a source which benefits his style, e.g., in this narrative excerpt.

.... It is affirmed that He was bom of the Virgin Mary, suffered under Pontius Pilate, died, arose again from the dead and sitteth at the right hand of God. The faith thus centers in what occurred (Who is Jesus Christ?, ,p. 23).

Trueblood continues with supporting evidence:

There are religions in the world concerned chiefly with ideas, but Christianity is not one of them; it is more concerned with events. It is more interested in verbs than in nouns. It tells what occurred at a specific time in history, which we can date. This is why we say that Christ suffered under Pontius Pilate. Pilate lived in our history (Who is Jesus Christ?, p. 23).

The awareness of the value of historical records as a means through which discourse can be made convincing is an asset. The cleaj>- ness through Trueblood’s stylistic mode produces perspicuity of the historical phenomena. He presents related instances to strengthen his evidence while clarifying.

Trueblood employs the words of Christ as a source of credibility on occasions. In this example the method is used to enlighten his audi­ ence on a ’’future life.’’ An ethos strengthening derives from the fact 158 that we cannot describe it with confidence, Trueblood admits. He adds that hints are provided within the combination of insights we have most reason to trust—

particularly Jesus Christ himself. This is a subject on which he often spoke, and if we take all the answers he gave, we can put them to­ gether (What is Life Everlasting?, p. 28).

The stylistic mode in the preceding statements clearly estab­ lishes the credibility of the source for the explication which is to follow. Trueblood employs such technique on occasions.

APPROPRIATENESS

The quality of appropriateness derives much of its stylistic character from whether the speaker’s language is correct and clear.

The proper style, however, must be inclusive of such virtues as correct­ ness and clearness, but in addition must be adapted to the circumstances in which the expression is employed. Expression then, looking further, may be inappropriate for a certain occasion or audience. In a similar light the speaker’s style may be correct and clear yet inappropriate for the speaker or for his subject. Thus, Thonssen, Baird, and Braden postulate that language is the instrument through which the speaker 11 adjusts or adapts his behavior to a particular situation.

Aristotle spoke of good style as first of all clear. But he stresses, at the same time, that style ”. . . . should be neither mean

^Thonssen, et al. Speech Criticism, p. 500. . 159 12 nor above the dignity of the subject, but appropriate; ..."

Aristotle, Cicero, and Quintilian’s treatises on rhetoric reco­ gnize that appropriateness of style is concerned with what fits the occasion. Cicero spoke of propiety as "becoming in oratory," adding 13 that it "is essential." William Norwood Brigance’s position on ser- monic discourse philosophized that the sermon has become an accepted up- lifter of character and stablizer of society. Thus, in agreement with other critics of rhetoric but more specifically in relation to sermons, he saw the minister’s task ". . . .to reform and develop the moral and spiritual life of his hearers. . . In such a sense, the preacher is subject to all the principles of good style, including appropriate­ ness.

Criteria for audience adaptation are essentially the same as conceived in antiquity. Thus, propriety is viewed as that which is be­ coming, fitting, and therefore suitable to the audience, the speech, the occasion, and the speaker.

D. ELton Trueblood’s many contacts with students on the college and university level have provided him with much opportunity to study them. His erudition over a period of more than half a century in such a domain has occurred as a student first, and later as a chaplain, pro­ fessor, and at all times a philanthropist.

1 o Aristotle, The Rhetoric of Aristotle, trans, by Lane Cooper, p. 185. ^Thonssen, et al.. Speech Criticism, pp. 500-501»

"'■¿‘William Norwood Brigance, Speech Composition (New York: Appleton-Century-Crofts, Inc., 1937)» PP» 287-288. 160

The students of higher level education oftentimes think of

themselves as intellectual. If we assume this attitude an appeal of Dr.

Trueblood’s in this excerpt is of interest: . . . Occasionally we

talk of our Christianity as something that solves problems, and there

is a sense in which it does." He adds,

Long before it does so, however, it increases both the number and the intensity of the problems. Even our intellectual questions are increased by t£e acceptance of a strong religious faith. . . .

The prior style seems to tend to present a challenge. The

stimulating symbols are thought provoking in character, and are of a

kind of nature to appear likely to induce action. At least the listeners

can identify with the speaker’s implications if they desire to do so.

Trueblood provides his audience with an opportunity to identify as he

points to their interests, e.g.,

.... When society drifts of itself, it al­ ways drifts in the same direction. It is easy to lose any kind of excellence, whether academic, religious, scientific, or political. Civilization continues only when it is the object of vigilant solicitude. Therefore we must, if we care, find a way to preserve what is valuable and to maintain what is worthy . . (The Salt of the Earth, p. 23).

The previous remarks appeal to the rational minds which are of

a civil nature. Trueblood’s positive stylistic mode is, in such a sense,

appropriate. In addition, he tends to promote unity of thought through his employment of the personal pronoun "we."

^Trueblood, The Yoke of Christ, p. 17. 161

’ In a similar adaptive stylistic approach Trueblood seems to

rely upon his broad experiences., e.g.,

On another level we need many Christian scholars who, whatever their fields of competence, will enter the work of university teaching, realizing that, in many departments, they will be outnumbered by colleagues who look upon the Christian faith as an outworn super­ stition . . . (The Gates of Hell, p. 23).

The preceding style illustrates how Trueblood is able to sym­ bolize through appropriately generalizing the scope of his appeal. In another illustration of his apt speaking, in this instance he speaks on conversion within the church, he says, ”. . . . But we must not be sat­ isfied with aiming merely for the minority” (the four percent not in the church). He continues:

What is far more hopeful is strategy in which we aim deliberately for the millions who think they need no conversion because they have some kind of marginal membership already (Conversion within the Church, p. 52).

Trueblood’s prior symbols relate to a conversion objective among the ninety-six per cent who claim some kind of church affiliation.

His rhetoric is deliberative in nature in that he points to the future.

He is probably adaptive stylistically since his audience is likely to be in the majority. In addition, the words are meant for the hearers to behave in a way which is beneficial to the future of Christianity which should be of concern to a youthful college and university audience.

The mode of stylistic aptness is, on occasion, weighty in the manner by which Trueblood suggests unity:

.... The verses . . . are all about the power and wonder of togetherness. The efficacy of prayer that is calmly asserted is not that of the individual 162

in his aloneness, but of Christian in their togetherness . . . (The Keys of the Kingdom, p. 45).

The adaptiveness in the prior linguistic symbols derives from how Trueblood relates the power of togetherness to prayer, implying a method for building strength. Such a stylistic approach seems likely to appeal to an audience member’s ego.

The language is usually more likely to be intelligible if there is an extant commonality of connotation between the speaker and his audience. In this respect, Trueblood’s appropriateness of style shows as he says,

.... We are normally afraid of ostentation-— that is, ostentation in our religious experience. We engage daily in ostentation in the cars we drive and the houses we own and the cities we build, but that, apparently, is another matter ... (The Necessity of Witness, p. 100).

The analogous comparison which rests in the prior symbols ap­ pears to be on a common level of understanding. In a similar vein, True­ blood’s stylistic mode presents a variant kind of comparison:

.... If I were to read the lesson, my neighbors would think of me as more deeply involved in the Christian life that I care to be ... (The Necessity of Witness, p. 101).

The following remarks illustrate propriety in language usage with respect to the ease and quickness with which comprehension can occur to a listener: ’’. . . . It is easy to get crowds and it is likewise easy to lose them” (The Problem of the Crowd, p. 115). Most college or uni­ versity students have experienced and have observed others* involvement with crowds. If this assumption is correct, then the stylistic mode is 163 appropriate in that the "experience" can be shared.

Trueblood, strongly self-disciplined himself, talks on the subject and appropriately relates to his audience of college and uni­ versity students. He says,

The chief way in which a great many people fail in the discipline of time is in the postponement of sleep at the end of the day. The next morning is ruined, for the most part, the night before . . . (The Discipline of Discipleship, p. 132).

In the vein of use of time, the speaker properly reflects his feelings as the ensuing stylistic mode illustrates:

.... the pastor, more than most men, is the master of his own time, and though human demands are numerous, he can always work on a system of priorities . . . (The Abolition of Laity; p. 149).

The foregoing remarks can be related to other vocations, but if the college or university students should be thinking of becoming ministers, the style is especially appropriate.

Trueblood’s broad experiences help him produce a stylistic set of symbols which ranges wide within the scope of adaptiveness, e.g., in this instance he trys to point out that the opportunities for the

Christian ministiy are many, and more than just a job. He says,

.... Though it is difficult to achieve, the task of each son and daughter of God is to find the calling for which each was made. If we do not find it at first, we ought to try again . . . (The Ministry of Daily Work, p. 158).

The foregoing excerpt of Trueblood’s style indicates how he properly relates in order to promote continuity of thought, identify with his audience, and induce his listeners to accept the theory that there is value in seeing the dignity in work. 164

In the sense that college or university students are usually thought of as interested in science, Trueblood properly adapts with an appropriate style. He says,

. . that the faith provides the scientist with a rational groundwork which makes his science part of something bigger than itself, the scientist can help the people of faith by warning them against easy wish-thinking in their belief ... (A Faith for Scientists, p. 170).

In science, as in religion, Trueblood posits that the final test is always the empirical test. Thus, he appropriately adapts through the presentation of familiar subject matter. He frequently identifies with his audience through the application of the pronouns,

"we,” "our," and "us."

EMBELLISHMENT

Bnbellishment is a term, which as a constituent of quality of style, represents a part of the total communicative process. The tropes and figures are terms long employed by rhetoricians to represent, in a general way, divisions of the figurative language. Cicero and Quintilian both recognized embellishment as contributing lustre to ordinary expres­ sion. To Thonssen, et al., the primary function of embellishment is to q adorn or elevate through the judicious use of tropes and figures. In his Rhetoric, Aristotle advocated that a speaker employ stylistic appeal— some actual embellishment, words of concern for feelings, symbols emitting

l6Thonssen, et al., Speech Criticism, p. 502. 165 17 an air of remoteness, the unusual——what strikes the audience. He

further advised that ’’. . . .we must aim ever at the golden mean,"

for using too many epithets works more harm than does sheer carelessness about them; neglect does^g no good, but excess bring a positive evil. ...

Hugh Blair insists that we suit the tropes and figures to the subject- 19 employ figures congruous with content. Thus, in this portion of the chapter on fimbsl 1 i shment. our primary concern deals with some of D. Elton

Trueblood’s figurative language. How he employs the tropes and figures is an important consideration; therefore, some will be presented to illustrate.

DEFINITIONS

Thomas Gibbons* Rhetoric provides some definitions to serve as a foundation for investigating Dr. Trueblood’s twenty-one extant sermons for his embellishment in style.

A trope is the changing of a word or sentence with advantage, from its proper signification to another meaning.

1. A metaphor is a trope, by which a word is removed from its proper signification into another meaning upon account of comparison.

2. A metonymy is a trope, in which one name is put for another, for which it may be allowed to stand by reason of some relation or coherence between than.

17 Aristotle, The Rhetoric of Aristotle, trans, -by Lane Cooper, p. 185. l8Ibid., p. 191.

19 Thonssen et al., Speech Criticism, p. 501. 20Ibid., pp. 502-506 l66

3. A synecdoche is a trope, which puts the name of the whole for a part, or the name of a part for the whole; a general name for a par­ ticular under that general, or a particular for the general.

4» An hyperbole is a trope, that in its rep­ resentation of things either magnifies or diminishes beyond oi- below the line of strict truth, or to a degree which is disproportioned to the real nature of the subject.

A figure ... is the fashioning or Dress of a Compo­ sition, or an emphatical manner of speaking different from what is plain and common.

1. Anaphora—the repetition of a word or words at the beginning of successive clauses in a sentence.

2. Antithesis—a contrasting of ideas, either by positioning at the beginning and end of a sen­ tence or clause, or in similar positions in suc­ cessive clauses or sentences.

3. Enatiosis is a figure, by which things very dif­ ferent or contrary are compared or placed together, and by which they mutually set off and enhance each other.

4. Epanaphora is a figure, in which the same word is gracefully and emphatically repeated; or in which distinct sentences, or the several members of the same same sentence, are begun with the same word.

3« Erotesis is a figure, by which we express the emotion of our minds, and infuse an ardor and energy into our discourses, by proposing questions.

6. Simile—a comparison of conditions or objects in certain particulars.

The sources for the ensuing selection of tropes and figures derive from D. Elton Trueblood’s book entitled The Yoke of Christ which is com­ posed of the eighteen recorded sermons which were delivered extempor­ aneously (1920-1958)• Three of the twenty-one extant sermons with which this investigation is concerned derive from G. Paul Butler’s work, 167

Best Sermons—1$55» The selections are made at random and are grouped as categorized. The examples of the tropes and the figures follow.

METAPHOR

Metaphors which result from a word or words, removed from its or their proper signification into another meaning upon account of comparison ensue.

Let your light so shine before men, (Matthew 5:16)—(The Necessity of Witness, p. 99).

.... For where your treasure is, there will your heart be also (Luke 12:33,34)—(The Transcendence of Prudence, p. 94).

.... This is very close to the heart of Christ’s gospel: the new life, the new start, reborn men and women, a new direction, a new dimension, a new commit­ ment . . . (The Violence of the Kingdom, p. 84).

There is a tiny grain of truth in the old saw that love is blind, .... (The Courage to Care, p. 75).

.... Their hearts burned within them; . • . (Who is Jesus Christ?, p. 26).

METONYMY

Metonymy, putting one name for another, for which it may be allowed to stand by reason of some relation or coherence between them.

Examples ensue.

John the Baptist . . . said, ”You brood of vipers." He reminded them that the chaff would be burned with un­ quenchable fire . . . (The Yoke of Christ, p. 14).

.... He also called them "Whited sepulchers’* (The Yoke of Christ, p. 14). 168

.... Bowing before a shrine is really a throwback to the pre-Christian conception of the nature of religion (The Gates of Hell, p. 33)«

.... Warmhearted people may react with natural enthusiasm or possibly disgust, but this the person who is carefully cool cannot afford to do ... (The Courage to Care, p. 71).

.... Christ . . . sounds like a revolutionary in His reference to the fire He is trying to set . . . (The Violence of the Kingdom, p. 85).

.... George Fox was called by his associates a ’’Son of Thunder and of Consolation’’ . . . (The Violence of the Kingdom, p. 86).

SYNECHDOCHE

Synechdoches are tropes which put the name of the whole for a part, or a name of the part for the whole. Examples follow.

.... Paul says, . . . ”It is actually re­ ported that there is immorality among you, of a kind that is not found even among pagans” (Cor. 5:1)-— (Called to be Saints, p. 64).

.... Millions on the earth are bound so firmly to the economic wheel, with children to support, debts to pay, and living costs to meet, that they have no prospect of freedom as long as they live . . . (The Yoke of Christ, p. 12).

Once the central idea of changing the world by means of a divinely perpetuated society was clear, . . . (The Gates of Hell, p. 35).

One result of this discovery is an increased de­ termination to say "No" to many appeals . . . (The Discipline of Discipleship, p. 131).

.... A far greater Christianity may emerge if there is a universal, instead of a restricted ministiy, . . . (The Abolition of the Laity, p. 147). 169

.... The picture we have in the eighth chapter of Romans is that of a continuation of freedom, in which we may go on and on and in which we are not limited . . . (What is Life Everlasting?, p. 30).

HYPERBOLE

Hyperboles are significant in Trueblood’s homilies because of their use. One derives from the allness nature of the following remark.

.... What was needed was a society hard enough to penetrate thick barriers, something which an amorphous mass can never do (The Problem of the Crowd, p. 114).

The following exerpt is imprecise and of an indeterminate amount which qualifies as a hyperbole.

.... It is a little thing, but because it is the beginning of a discipline, it is some­ times a great thing (The Discipline of Disciple­ ship, p. 137).

A little irony seems to creep into this hyperbole.

.... After all, a Rotarían is required to attend the weekly luncheons of his club on pain of dismissal, but the ordinary church is not so unkind (The Emerging Order, p. 125).

The following excerpt represents a hyperbole. The nature of the affect is unlimited.

.... this is a very important fact. There is no telling how far this emphasis may lead us, • .- . (The Ministry of Daily Work, p. 151).

ANAPHORA

Anaphora illustrations follow—the repetition of a word or words at the beginning of successive clauses in a sentence. 170

Imagery is heightened by this anaphora:

.... The chief ministry of concerned Christians must be carried on, not in churches and not in the midst of the delightful fellowship of the like-minded, . . . (The Gates of Hell, p. 39).

.... All that they had was the fellowship; nothing else; no standing; no prestige; no honor. . . . (The Salt of the Earth, p. 26).

.... There are those who say he was just a good man; there are those who say ”my Lord and my God"; there are those who hate him, because he disturbs their lives. Who was he? Who is he? (Who is Jesus Christ?, p. 22).

ANTITHESIS

Antithesis examples are of such a nature that the ideas are contrasted—some of many employed ensue.

.... There is always the possibility of great joy in work accomplished, but for millions, work is nothing but a series of painful burdens . . . (The Yoke of Christ, p. 12).

.... It was because the saints were arrogant and rude that Paul said that love "is not arrogant or rude" . . . (Called to be Saints, p. 65).

.... However bad the existing local church is, the alternative of a churchless society is certainly worse . . . (Called to be Saints, p. 68).

.... There is no easy Christianity; there is no mild Christianity. It is violent or it is nothing (The Violence of the Kingdom, p. 89).

.... To say that we are a Christian nation is not to say that we are personally righteous, ... (The Necessity of Witness, p. 106).

.... Though it is obvious that the best things do not come by human separateness, it is equally obvious that they do not come in the midst of the crowd ... (The Power of Small Fellowships, p. 178). 171

.... "Fear not them that kill the body and after that have no more that they can do, but fear him who is able to destroy both soul and body in hell" .... (What is Life Everlasting?, p. 30).

ENATIOSIS

Enatiosis derives from the comparison of things quite different or by placing such variances together in order to enhance the contrast.

.... After all, it is bad form not to be a member; it is faintly un-American . . . (Conversion within the Church, p. 54)•

.... a Christian must always be both tough and tender . . . (The Salt of the Earth, p. 30).

Enatiosis, in the following excerpt, depicts a colorful image of "the growing edge.”

.... Those who observe the desert are well aware of the way in which the relatively inconspicuous oasis begins to conquer the wasteland. . . . the little oasis often wins by growing at its edges . . . (The Home as a Foretaste of the Kingdom, p. 19l).

EROTESIS

Erotesis is a figure by which we express the emotion of our minds, and infuse an ardor and energy into our discourses, by proposing questions. This is a figure frequently employed by Trueblood. Eîxamples ensue*

.... Should it be of men only, of monks only, of scholars only? Would it be a Christian version of Plato’s Academy? ... (The Gates of Hell, p. 35). 172

.... If it was suitable for Aquila and Priscilla, why is it not suitable for John and Mary? . . . (Called to be Saints, p. 6l).

.... What if that about which you are passionate fails? What if your cause is not accomplished? ... (The Courage to Care, p. 74)»

.... In view of this, wouldn’t you suppose that the man would be condemned? Isn’t that what you would think would be the conclusion of the story? . . . (The Transcendence of Prudence, p. 9i).i

.... Do you know Christ? . . . (The Necessity of Witness, p. 103).

.... Could He find a few willing men and train them with sufficient intensity to make sure that they could carry on? . . . (The Problem of the Crowd, p. Ill),

.... What if, let us say, we have a group who form the ’’New Seventy” and who go out once a week, two by two, somewhat as the original Seventy did, to try to reach new people as Christ’s emissaries? . . . (The Bnerging Order, p. 125).

.... Does that seem difficult to comprehend or to accept? ... (Who is God?, p. 22).

SIMILE

The simile is a comparison of conditions or objects in certain particulars. Some examples ensue.

. . . .if the group is very much larger, some begin to feel like the audience, ... (The Power of Small Fellowships, p. 178).

.... Religion, at its deepest, is not so much your search for God as it is God’s search for you (A Faith for Scientists, p. 171).

.... they were engaged in an enterprise as risky as it was important (The Problem of the Crowd, p. 115). 173

.... God, in His eternal music, plays upon the black keys as lovingly as He plays upon the white (The Necessity of Witness, p. 106).

.... He was, like almost everyone else, a church member and this he proposed to remain . . . (Conversion within the Church, p. 54).

.... the notion of the gospel as merely a heaven-achieving device is one which loses its cogency when it is brought out into the open. . . . (The Keys of the Kingdom, p. 44).

SUMMARY

The optimum benefit of how D. Elton Trueblood’s quality of

style functions can be better realized through the study and closer

examination of the foregoing excerpts in their proper context. After

examining twenty-one of D. ELton Trueblood’s extant sermons, the few

illustrations in this portion of the chapter on style can only partially

reveal his excellence. The word choices and usage reflect his superior

knowledge of the language. His employment of embellishment seems to

strike closely to what Aristotle had in mind when he advocated the

’’Golden Mean.’’

Perhaps the first example of the metaphor in this chapter,

"Let your light so shine before men," reflects Trueblood’s own public

witness. In addition, the metaphor’s relation to the title of the ser­ mon, The Necessity of Witness, illustrates thoughtful choice.

Trueblood’s enthusiasm for the universal ministry is exemplified by his style. His own personal religious experience must have been

oceanic in character and may be reflected in his employment of Christ’s

own words, "Everyone enters it [the Kingdom] violently." He amplifies Christ’s expression in the figure, antithesis, as Trueblood says,

interpreting: ”He is saying that if you don’t enter it violently, you

don’t enter it at all.** Then, another metaphor ensues: ’’This is very

close to the heart of Christ’s gospel.’’ An anaphora follows to add in-

sight into ’’Christ’s gospel’’: ’’the new life, the new start, reborn men

and women, a new direction, a new dimension, a new commitment.” In the

foregoing, a cluster of figures illustrate how Trueblood’s figurative

style contributes to clarity, thus exhibiting to some extent his skill.

The sermon entitled The Violence of the Kingdom relates to the prior

excerpts which stress its theme.

Bnotional appeal, on occasion, may be associated with figura— tive language as exemplified in this trope, metonymy: ’’John the Baptist

. . . said, "You brood of vipers.’’ In addition, Trueblood conveys, ”He

reminded them that the chaff would be burned with unquenchable fire. .

. .” Then, applying Christ’s words, saying He used a similar language,

Trueblood amplifies as he says Christ called those same people, "Whited

sepulchers." So, again, tropes are found grouped in a sermon—in this case.

In Trueblood’s homily, The Courage to Care, a trope is related to the theme indirectly, such as in the following illustration: "Warm- hearted people react with natural enthusiasm or possibly disgust, but this the person who is carefully cool cannot afford to do.”

In the sermon, Called to be Saints, a synechdoche is introduced after Trueblood has expounded on Paul’s poem on love. He says that the poem was written because the saints were lacking in love, thus moving Paul 175 to write it. Then, the trope reveals that the church members for whom the poem was written were guilty of all kinds of sins as demonstrated in

Paul’s words, ”It is actually reported that there is immorality among you, of a kind that is not found even among pagans.” The application of the prior synechdoche enhanced emphasis.

Trueblood’s employment of the ensuing synechdoche indicates how he feels toward what is necessary if civilization is to continue.

He says, "A far greater Christianity may emerge if there is a universal, instead of a restricted ministry.” A note follows on the greater vital­ ity coming at a high price. Prior comments reflect upon the composition of the sermon entitled The Abolition of the Laity.

The limited use of hyperboles indicates that the speaker is in­ clined to restrain from excess in embellishment. Perhaps one of his best hyperboles was employed in the sermon, The Discipline of Disciple­ ship. Noted for his own self-discipline, Trueblood says, "It is a little thing, but because it is the beginning of a discipline, it is sometimes a great thing.” He applied the hyperbole to emphasize the value of a monthly retreat and a time for prayer.

The figure, anaphora, is not frequently employed, but when used it carries emphatic implications. In his homily, The Gates of

Hell, Trueblood talks to the theme of a firm center as a place to start and then pervade. The imagery of such a movement is heightened as he says, "The chief ministry of concerned Christians must be carried on, not in churches and not in the midst of the delightful fellowship of the like-minded, but in the market places and in various parts of secu- 176

lar society." The repetition occurs in the sermon, The Salt of the

Earth, as the anaphora is employed to describe the disciples: "All that they had was the fellowship; nothing else; no standing; no pres­ tige; no honor."

Trueblood’s figurative application of the antithesis is heavy. Such employment illustrates his mode of placing the symbolic contrasts to enliven the image and make it more clear. On occasions, emotional appeal is involved, e.g., "There is always the possibility of great joy in work accomplished, but for millions, work is nothing but a series of burdens."

Placing together words or phrases in order to impart more vivid meanings is exemplified in the following figure, enatiosis.

"After all, it is bad form not to be a member; it is faintly unr-American."

In this remark, Trueblood is reflecting upon previous remarks concerning/ church membership. Although enatiosis is not frequently employed it appears to be equally as effective in The Salt of the Earth as it was in the prior sermon, Conversion within the Church. The note of contrast lies within this remark: "A Christian must always be both tough and ten­ der. "

Trueblood’s broad knowledge derives from extensive experiences.

Besides his philosophical and liberal arts education, he credits his college and university colleagues for much of his erudition. The ensuing epanaphora, a figure, indicates he has a concern for scientists. He says,

"Actually it is easy to forget, in our public interest in science, that there is no science without scientists and that scientists are men." In 177 the sermon, A Faith for Scientists, Trueblood exhibits his intellect and understanding of empirical research. Another illustration of the epanaphora shows words repeated for emphasis. He says, ”It is easy to get crowds and it is likewise easy to lose them.” He reflects upon the title and the theme in the prior comments as he talked of the prob­ lem of the crowd.

Frequent uses of the figure, erotesis, are sprinkled throughout the sermons. Trueblood, in talking to the point on what kind of a so­ ciety of a divine character could change the world, asks: "Should it be of men only, of monks only, of scholars only? Would it be a Christian version of Plato’s Academy?” Trueblood was preaching the sermon, The

Gates of Hell, advocating that such gates be stormed, penetrated. He employed another erotesis as he asked: "On what kind of stuff, Christ seems to have asked, would He or could He build His church?” A concise erotesis derives from the sermon, The Necessity of Witness as he asks,

"Do you know Christ?” In the sermon, Who is God?, Trueblood precedes the erotesis with linguistic symbols to prepare his audience for belief, conviction, in the concept that at the heart of the world is the real

Person; then, he asks: "Does that seem difficult to comprehend or to accept?" Heavy ethical reasoning is applied to help the audience create its own image.

The simile is not an infrequently used figure, but is not em­ ployed as often as might be expected. A good illustration derives from the sermon, The Necessity of Witness, as Trueblood talks about "God, in

His eternal music, plays upon the black keys as lovingly as He plays upon the white.” Another simile appears in the sermon, A Faith for Scientists: 178

"Religion, at its deepest, is not so much your search for God as it is

God’s search for you."

This investigation of Trueblood’s twenty-one extant sermons indicates he•judiciously employed figurative language which appears to have functioned effectively. He did not seem to over-embellish. He did seem to style his homilies figuratively to promote vividness, to support thoughts and ideas, to the extent that he held attention and interest and apparently enhanced perspicuity.

In all areas of quality of style, the extemporaneously deliv­ ered sermons examined in this investigation provide much evidence of

D. Elton Trueblood’s high-level stylistic skill. His knowledge of the language and its use in the realm of correctness, clearness, appropri­ ateness, and embellishment exhibits an adequate to superior status. CHAPTER VII

SUMMARY AND CONCLUSIONS

D. Elton Trueblood is a Quaker theologian, philosopher, public

speaker, and humanitarian. As a contemporary preacher, he has provided

for the rhetorical and historical mode of research, a notable source for

this investigation of his sermons.

The rhetorical point of view sees his Quaker heritage of sev­

eral generations as conducive to his founding the order, Yokefellows

International. As its president, he continues at age seventy-two in

the promotion of the ecumenical movement of the Christian faith, the

Yokefellow’s objective.

Trueblood’s devotion and commitment to Christ’s cause reflected

in his copious public addresses and literary contributions disseminated through various media. His preaching has touched many points of the universe.

His twenty-one extant sermons with which this investigation has

concerned itself were found to reflect a positive and elevating character, thus, a high ethos factor—the intelligence, the integrity, and the

good will he conveys.

The evidence depicts a steeped, committed Christian, who is dedi­

cated to the Christian way of life, to the preservation of civilization, to the improvement of democracy, to the happiness and success of his

fami ly and his fellow man. Such thoughts and ideas are clearly expressed in his sermons. 180

Trueblcod came from a good family whose influence was conducive to his success. His parents provided him with professional speech train­ ing. Elton capitalized upon the opportunity to learn to speak well. His

self-discipline in his early youth enabled him to learn all he could.

He read widely. Besides his speech training by a professionally trained college speech professor, he was taught by speech-trained teachers in high school and college. The influence of such training motivated him and led to Elton’s high school and college statewide championships in extemporaneous public speaking and debate. Such teaching and experience

enabled him to taste success early in life. In addition, he saw the value of acquiring broad knowledge. He further gained insight toward seeing both sides of a question. Thus, he was induced to get a deeper historical background. He pursued the Ph.D. in philosophy.

His early development of self-discipline, speech and other train­ ing prepared him for effective communication as a preacher, lecturer, counselor, conversationalist, and as a successful teacher.

Trueblood’s copious public address and literary production has been aided by his formal education and his extensive travels. Neverthe­ less, he places his highest value on the learning he has received from his colleagues.

His speech preparation begins with seeking ideas. As they oc­ cur, he writes them down immediately. He reasons that however good our memory is it is not good enough. He reads at every opportunity. True­ blood peruses the Bible every day. Such cumulative knowledge in addi­ tion to his storehouse of learning already acquired is of great value to 181

Trueblood, since he speaks extemporaneously. He prepares thoroughly, outlining his public addresses in advance so as to allow for adaptations.

He never writes out a speech in full and abhors speeches which are de­ livered from a manuscript.

Trueblood’s theories on public address are much like those of the ancient rhetors as well as those of many contemporary rhetorical critics. To be effective, he aims to analyze his audience before his public performance. In addition, he continues to study the nonverbal responses of his hearers on through the final statement. Such strict observation is conducive to audience contact which he believes aids him in making any necessary adaptations.

He attempts to make an immediate contact and tries to promote interest. Sometimes he alters his topic as he delivers a speech if the occasion seems to demand it. He adjusts his delivery to the meaningful­ ness of his message.

Trueblood presents a warm, friendly smile, and a pleasing physi­ cal appearance. His physique is coordinate with his authoritative yet pleasant voice. However, he can be vehement if his energetic nature is needed. His vocal delivery, for the most part, seems to be of a personal, free, and easy nature. Pauses, accompanied by proper stress in order to enhance comprehension, contribute to his ninety to one hundred word-a— minute rate of delivery. A good memory is important.

His word choice is correct and his language is appropriate for the message, the audience, the occasion, and the speaker’s image.

Orderly thoughts are indicative of his ability to organize his 182 material as he employs invention. He relies heavily upon ethical proof, but employs the logical form and, to a lesser extent, emotional proof.

When emotional evidence is applied, it is usually restrained. He ap­ plies logic in a meaningful way. However, he utilizes source credibility more than the other two forms combined.

The medium style seems to describe more accurately the genre

Trueblood employs. The Flesch formula indicates the readability of his sermons is easy. Correctness of style derives from his proper selection and use of words. He does not use trite expressions, slang, or outdated words. His sentence structure is correct in form—there are no dangling participles, no incomplete sentences.

The intelligible use of well-chosen words indicates Trueblood is knowledgeable of the language. In the realm of correctness, a sentence- count showed that the length of sentences varied. Such an observation may indicate his stylistic mode contributes to clearness. The short, di­ rect sentences promote perspicuity.

Definitions, narrations, and descriptions are managed in order to enhance understanding. His explications through iteration appear to be adequate. Seldom, but on occasion, a word with multivariant meanings may be discovered in his sermons. An occasional allness statement is made, but implicit remarks are not often employed. Usually, his word choice and usage is conducive to quick comprehension. An occasional lengthy sentence may be somewhat difficult to follow; however, when a long sen­ tence occurs, the thoughts are generally managed in a sequence or in a progressive order to promote clarity. 183

It is observed that Trueblood’s reliance is chiefly upon com­

parison and contrast through examples, historical records, and nar­

rations which are interspersed throughout his homilies. Such manage­

ment of his thoughts and ideas enhances understanding. Trueblood is

careful to link the symbols so as to enable his audience to follow

the speaker’s thinking. Thus, listening is not made arduous. In ad­

dition, interest is maintained which may conduce perspicuity.

Trueblood prefers to use the ’’fresh”' word, if it is more mean­

ingful. He relates the ’’new” with the familiar.

The tone of his homilies is uplifting in character in that the

word selection appeals to the development of high moral standards and

elevation of the spiritual life. His appropriate employment of style is

becoming and fitting to the audience, the speech, the occasion, and the

speaker.

Trueblood’s homilies appear to reflect his preparation for

teaching on the college and university level. A foundation for this

judgment derives from his quasi assumption of the advisory role exhibited by his style. He shows the desire to communicate. Stylistically, he identifies with his audience, partially through his employment of personal pronouns to promote intimacy and togetherness.

Statistics are seldom employed in his sermons, but on occasion he uses them to clearly depict a precise condition. Analogous comparisons and contrasts, some based upon personal experiences, are frequently em­ ployed to help his audience understand.

Trueblood is not a prolific utilizer of the figurative lan­ 184 guage, but he uses it enough to show he is aware of its value. The tropes and figures he employs to further explication, thus, enhance intp.11igtbllity through the promotion of a more vivid image of his thoughts and'ideas. There is noted in his sermons an occasional in­ terjection of humor which is conducive to the release of some tension which may enhance interest and produce a more favorable communicative setting.

Intensity and amplification derive from the proper choice and management of the symbols. Comparison by contrast is not infrequently a constituent of Trueblood’s figurative style. His employment of ques­ tions, sometime in a series, involves the use of figurative language.

In general, Trueblood seems to approach what Aristotle referred to as the "golden mean." When considering the qualities of style, True­ blood’s judicious use of the language deserves an adequate to superior rating.

In the area of organization, Trueblood is not as rigid as the colonial preacher, Jonathan Edwards. But neither does he stare at the manuscript or bell rope as Jonathan did, and a difference rests in his extemporaneous mode of delivery. Nor does Trueblood exhort high emotional tones, nor does he fan the air with gestures to incite his audience as did George Whitefield of the Great Awakening era. He is not as emotional or ostentatious as Billy Graham. His delivery is not a dramatic mode such as Billy Sunday employed. Rather, D. Elton Trueblood is a somewhat quiet, serious, authoritative, and as might be anticipated, a philosophi­ cal preacher. 185

Trueblood is not another orator such as the Athenian great of his day, Demosthenes. He is not a Cicero of his time. Yet he applies many of their rhetorical principles. It can be said of Trueblood that he is a good man speaking well. 186

BIBLIOGRAPHY

A. Books by D. ELton Trueblood

Trueblood, D. Elton., Alternative to Futility. New York: Harper and Row, 1948.

_____ • The Common Ventures of Life. New York: Harper and Row, 1949.

______. The Company of the Committed. New York: Harper and Brothers, 195*2.

Confronting Christ. New York: Harper and Brothers, i960.

• Declaration of Freedom. New York: Harper and Brothers, 1955. Foundations for Reconstruction. New York: ‘Harper and Brothers, 1946-.

♦ The Humor of Christ. New York: Harper and Row, 1964.

. Logic of Belief. New York: Harper and Brothers, 1942.

. Philosophy of Religion. New York: Harper and Row, 1957«

. A Place to Stand. New York: Harper and Row, 1969»

. The Predicament of Modern Man. New York: Harper and Row, 1944.

The Recovery of Family Life. New York: Harper Brothers, 1953.

Signs of Hope in a. Century of Despair. New York: Harper and Brothers, ±950.

The Validity of the Christian Mission. New York: Harper and Row, 1972.

____ The Yoke of Christ. New York: Harper and Row, 1958.

• Your Other Vocation. New York: Harper and Brothers, 1952 187

B. Other Books

Anderson,. Kenneth E. Persuasion: Theory and Practice. Boston: Allyn and Bacon, Inc., 1971«

Aristotle. The Rhetoric of Aristotle, trans, by Lane Cooper. Nevi York: Appleton-Century-Crofts, Inc., i960.

Baldwin, Charles Sears. Ancient Rhetoric and Poetic. New York: Macmillan, 1924.

Brigan.ce, William Norwood, editor. A History and Criticism of American Public Address. Nev/ York: Russell and Russell, 1943«

Brigance, William Norwood. Speech Composition. New York: Appletonr- Century-Crofts, Inc., 1937•

Butler, G. Paul. Best Sermons—1955. New York: McGraw-Hill Book Co., Inc., 1955.

Cleary, James W. and Frederick W. Haberman, editors. Rhetoric and Public Address—A Bibliography, 1947 to 1961. Madison and Milwaukee: The University of Wisconsin Press, 1964.

Current Biography Yearbook, 1964. Charles Montz, editor. New York: H. W. Wilson CoTTTW. '

Dillenberger, John and Claude Welch. Protestant Christianity. New York: Charles Scribner’s Sons, 1954«

Edwards, Tryon, original editor, revised by C. N. Catrevas, Jonathan Edwards, and Ralph Emerson Browns. The New Dictionary of Thoughts • “ uil - _ r 1 11 curanotom tr ii r.. ■.■■■■ i—i ■ mihij bit i i»ni~r Standard Book Company, i960.

Holland, DeWitte Talmage. Preaching in American History. Nevi York: Abingdon Press, 1969.

Holland, DeWitte Talmage. Sermons in American History. New York: Abingdon Press, 1971.

Golden, James L. and Edward P. J. Corbett. The Rhetoric of Blair, Campbell and Whately. New York: Holt, Rinehart and Winston, Inc., 1968. 188

Kempis, Thomas Az The Imitation of Christ. New York: Grosset and Dunlap (revised translation), original translation, 141&-1441.

Kennedy, George. The Art of Persuasion in Greece. Princeton, New Jersey: Princeton University Press, 1963.

Laughlin, S. B. Beyond Dilemmas. Port Washington, New York: Kennikat Press", 19S9.

Linsley, William A. Speech Criticism: Methods and Materials. Dubuque, Iowa: Wm. C. Brown Co., 19"Ss7

Lovejoy, Arthur 0. The Thirteen Pragmatisms and Other Essays. Baltimore: The Johns Hopkins-Press7" 1963•

Oliver, Robert T. History of Public Speaking in America. Boston: Allyn and Bacon, Inc., 1965.

Peterson, Houston. A Treasury of the World’s Great Speeches. New York: Simon’and Schuster, 1965.

Quintilian. Institutio Oratoria, H. E. Butler, trans., Cambridge, Massachusetts: Harvard University Press, 1966.

Roget’s College ‘Thesaurus, Albert H. Morehead, et al., editors. New York: Cygnet Books, 1962.

Thonssen, Lester, et al. Speech Criticism. New York: The Ronald Press Co., 1970«

Who’s Who in America Chicago: A. N. Marquis Co,, 1968-69, Vol. 35.

Woods, Ralph L., editor. The World’s Treasury of Religious Quotations. New York: Hawthorn Books, Inc.

C. Periodicals

Anderson, Kenneth and Theodore Clevenger, Jr., "A Summary of Ex­ perimental Research in Ethos," Speech Monographs, XXX (1963), pp. 59-78.

Edwards, George E. Sawyer, "Plain Speech," Quaker Life (March, 1971), p. 7. 189

Gibson, James W., et al., "A Quantitative Examination of Differences and Similarities in Written and Spoken Messages," Speech Mono­ graphs, XXXIII (1966), pp. 2)44-451.

Trueblood, D. Elton, "After Twenty Years," The Christian Century, V. 53, No. 43 (October 21, 1936), p. 1393.

______"Christian Faith and Daily Work," The Christian Century, V. 73, No. 35 (August 29, 1956), pp. 992-994.

. "How Strong is their Conscience," National Parent-Teacher, V. 48, No. 4 (December 1953), pp. 10-12.

______"The Order of the Yoke," The Christian Century, V. 68, No. 49 (December 5, 1951), pp. 14O4~14"o57~"

__ . "The Quaker Way," The Atlantic Monthly, V. l66, No. 6 (December, 1940), pp. 740-7457

. "The Renunciation of Hatred," The Christian Century, V. 53, ""~”No7lS (April 15, 1936), p. 563.

______"Plain Speech," Quaker Life (March, 1962), pp. 72-73«

. "Plain Speech," Quaker Life (June, 1970), p. no. missing.

______"Plain Speech," Quaker Life (August, 1970), p. 29; p. 265.

. "Plain Speech," Quaker Life (March, 1971), p. 7«

_ "Plain Speech," Quaker Life (April, 1971), p. 37.

. "Plain Speech," Quaker Life (May, 1971), p. 37.

. "Plain Speech," Quaker Life (September, 1971), P« no. missing.

. "Plain Speech," Quaker Life (October, 1971), p. 37«

. "Plain Speech," Quaker Life (November, 1971), p. 45«

. "Plain Speech," Quaker Life (December, 1971), P* 37»

D. Interviews

Interview with Dr. Tom E. Jones at Earlham College, Richmond, Indiana, December 10, 1970. 190

Interview with Dr. D. Elton Trueblood at Earlham College, Richmond, Inliana, May 1, 1971.

Interview with Dr. D. El-ton Trueblood at the Tri-State Yokefellow House, near Evansport, Ohio, January 28, 1972.

E. Unpublished Materials

Trueblood, D. Elton. An Introduction to Quakers. The Book and Tract Committee of Indiana Yearly Meeting.

. Personal Notes, from Dr. Trueblood’s personal file, 1920 to 1972.

The Yokefellow Book Mark, National Yokefellow Office, 230 College Avenue, Richmond, Indiana 47374.

Personal Notes, taken by this researcher when D. Elton Trueblood addressed the students and faculty at West Texas State Uni­ versity, Canyon, Texas, April 16, 1968.

Two tape recordings with D. Elton Trueblood made on the days of the interviews: May 1, 1971 at Earlham College, Richmond, Indiana; January 28, 1972 at the Tri-State Yokefellow House, near Evansport, Ohio.

F. Letters

A letter from Paul H. Davis, College Consultant for the Readers Digest, to D. Elton Trueblood, July 2, 1970 from Dr. True­ blood’s personal file.

A letter from Paul H. Davis in reply to an inquiry on the cor­ respondence above with Dr. Trueblood, September 11, 1972.

Letters exchanged between D. Elton Trueblood and the late President Herbert Clark Hoover (1936-1963) on record at the National Archives and Records Service, Herbert Hoover Presidential Library, West Branch, Iowa 52358. 191

A letter to this writer from D. Elton Trueblood, November 29, 1971«

A letter from D. Elton Trueblood*s brother, C. A. Trueblood, M.D., 906 North C Street, Indianola, Iowa 50125, October 15, 1972.

A letter from Robert S. Pickering, manager of the Tri-State Yoke­ fellow House, ReR. 2, Defiance, Ohio 43512, June 5, 1972.

A letter from Ralph A. Lawrence, minister, Pioneer United Methodist Church, 752S N. Charleston Avenue, Portland, Oregon 97203«