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Rhetoric & Religion in the Scottish THE CATHOLIC UNIVERSITY OF AMERICA “The Sweetness of the Lips Increaseth Learning”: Rhetoric & Religion in the Scottish Formation of English Studies A DISSERTATION Submitted to the Faculty of the Department of English School of Arts and Sciences Of The Catholic University of America In Partial Fulfillment of the Requirements For the Degree Doctor of Philosophy By Megan A. Caughron Washington, D.C. 2011 “The Sweetness of the Lips Increaseth Learning”: Rhetoric & Religion in the Scottish Formation of English Studies Megan A. Caughron, Ph.D. Director: Stephen McKenna, Ph.D. Two of the most important English-language texts of the eighteenth century were George Campbell’s Philosophy of Rhetoric (1776) and Hugh Blair’s Lectures on Rhetoric and Belles Lettres (1783). Campbell was principal of Marischal College and a founding member of the Aberdeen Philosophical Society; he was also an ordained Presbyterian minister and taught future ministers, wrote an important defense of Christianity, and considered his translation of the Gospels to be his most important work. Blair was the first Regius Professor of Rhetoric and Belles Lettres at the University of Edinburgh; he also taught future ministers, was pastor of the prestigious St. Giles High Church in Edinburgh, and first established his literary reputation with publication of his sermons. Much scholarship on their rhetorical theories has focused on the influence of contemporary philosophical ideas, political circumstances, and the “Scottish Enlightenment.” The influence of religion, however, has attracted surprisingly little attention. This dissertation contributes to the understanding and assessment of Scottish Enlightenment rhetorical theory by demonstrating important connections and interactions between eighteenth-century Scottish Christianity and the “enlightened” rhetorical theories of Campbell and Blair. First, it shows that religion is philosophically relevant to Campbell’s rhetorical theory. Campbell re-defined rhetoric to include all kinds of communication and emphasized the psychological; as this examination argues, he also made pulpit oratory the paradigmatic instance of rhetoric, and incorporated certain Humean ideas not despite his religion, but because his Calvinist view of preaching and faith is in certain key respects amenable to Hume’s theory of knowledge. Second, it shows that the Philosophy provides a philosophical foundation for the Moderate Presbyterian views that theology is an evolving field of knowledge, and that the primary purpose of religion is to encourage morality. And third, this dissertation shows how religion shapes the moral and social purposes of Blair’s Lectures. The Lectures were meant to cultivate and refine aesthetic taste and served as a guide to British cultural and linguistic norms, but they must also be read in light of Blair’s underlying assumption that his readers ought to above all seek to love and serve God and neighbor. This dissertation by Megan A. Caughron fulfills the dissertation requirement for the doctoral degree in English Language and Literature approved by Stephen McKenna, Ph.D., as Director, and by Christopher Wheatley, Ph.D. and Pamela Ward, Ph.D. as Readers. __________________________________________ Stephen McKenna, Ph.D., Director __________________________________________ Christopher Wheatley, Ph.D., Reader __________________________________________ Pamela Ward, Ph.D., Reader ii For Mom and Dad. iii The wise in heart shall be called prudent: and the sweetness of the lips increaseth learning. Understanding is a wellspring of life unto him that hath it: but the instruction of fools is folly. The heart of the wise teacheth his mouth, and addeth learning to his lips. Pleasant words are as an honeycomb, sweet to the soul, and health to the bones. Proverbs 16:19-24 Though I speak with the tongues of men and of angels, and have not charity, I am become as sounding brass, or a tinkling cymbal. 1 Corinthians 13:1 iv Table of Contents Chapter 1: Why Consider Religious Influence on Scottish Rhetoric Chapter Introduction 1 Originality of Inquiry 6 Scope of Inquiry 11 Review of Scholarship 13 Analysis of Gap in Scholarship 20 The Nature of Rhetoric 21 Eighteenth-Century Perceptions of Moderate Presbyterianism 24 Twentieth-Century Perceptions of the Enlightenment 27 Methodology 30 A Note on “Religious Influence” 32 Dissertation Overview 34 Chapter Conclusion 36 Chapter 2: The Religious Contexts of Eighteenth-Century Scottish Rhetoric Chapter Introduction 38 Religion and the Scottish Enlightenment 40 Philosophical Antecedents 40 The Calvinist Prelude to the Scottish Enlightenment 44 The Eighteenth-Century Scottish Kirk and the Enlightenment 46 George Campbell (1719-1796) and the Philosophy of Rhetoric 49 Hugh Blair (1718-1800) and the Lectures on Rhetoric and Belles Lettres 60 Chapter Conclusion 70 Chapter 3: Protestant Pulpit Oratory & Campbell’s Philosophy of Rhetoric Chapter Introduction 73 The Centrality of Pulpit Oratory 74 The Quasi-Sacramental Character of Presbyterian Pulpit Oratory 82 v Calvinist Assurance and the Persuaded Heart 90 Chapter Conclusion 105 Chapter 4: Presbyterian Moderatism, Authority, and Campbell’s Philosophy of Rhetoric Chapter Introduction 106 Evangelicals, Moderates & the Question of Authority 109 Campbell’s Common Sense Empiricism & the Authority of the Bible 117 Implications for Religion of Cambell’s Theory of Testimony 135 Baconian Pragmatism & Moderate Moral Preaching 141 Chapter Conclusion 148 Chapter 5: Christian Virtue and Blair’s Lectures on Rhetoric & Belles Lettres Chapter Introduction 151 Moral Education, Rhetoric and Belles Lettres 152 Stoicism, Christianity, and the Virtue of Piety in Blair’s Lectures 161 The Civic Dimension of Calvinism in Blair’s Lectures 174 Chapter Conclusion 182 Chapter 6: Conclusions & Reflections Recapitulation 184 Contribution 190 Areas for Further Research 190 Bibliography 192 vi Acknowledgements Stephen McKenna’s wide knowledge and sound direction made this dissertation far better. Also, I am grateful to my readers— Pamela Ward, Christopher Wheatley, David Walsh, Richard Hassing— and to my teachers in CUA’s English Department. Their example as teachers and scholars is an education in itself. A special word of thanks goes to Dr. Ward for mentoring and instructing me in my teaching. Jeffrey Rydberg-Cox, chair of the University of Missouri – Kansas City English department, and the staff of UMKC’s Miller-Nichols Library generously and kindly granted me visiting scholar access, and graciously extended those privileges twice. The kindness and patience of the library staff was an added boon of no small weight. In the process of researching and writing this dissertation, the encouragement, solidarity and example of others have vividly illustrated to me the Scottish philosophers’ wisdom that knowledge best grows and improves among fellow-scholars. This dissertation was thereby more happily written thanks to Jamie Spiering, Anna Lenshek, Jennifer Cabaniss, Sean Lewis, Dawn Harris-Rainey, Merissa Newton, and many others along the way. I am especially thankful to Ellen Condict and Tom Messner for listening to portions of my argument and reading parts of early drafts. Their encouragement was at times the equivalent of giving a push on the playground swing to a girl too small to know how to “make it go again” by herself. Finally, I must thank my family for their incredible support of me and enthusiasm for my work. I begin with the children, who have contributed to this endeavor in ways no less substantial for being not strictly intellectual. For the joy and meaning they have brought into my life and work, I extend an auntie’s loving gratitude to Katharine, Sara, Cecilia, Miles, Isabella, Sophia, John, Paul, Julia, and David Caughron. Also, Patrick, Michael, Peter, Theresa, Clare, Joseph, Benjamin, Daniel, and Alexander Caughron. Also, Lucy Abraham, and, in a special way, also her little brother Samuel who is now in Heaven. Also, Anastasia, Rose, Robert, and Thomas Almeida. Each has uniquely illustrated to me the plausibility of the view that beauty is conducive to goodness. Their beauty, at least, has made me better. My seven siblings and four siblings-in- law—Alietia, Mathew, Maria, Samuel, Erin, Kathlene, Kathlene’s, John, Mollie, Mollie’s John, and Karolyn— have been a world of support, especially my sisters. Alietia gave all the encouragement and much more that only an eldest sister who has written a dissertation of her own could provide. Kathlene accidentally got me started on the doctorate road and for several years blessed my academic journey with her strengthening companionship. Mollie brightened many mornings beyond what she can ever know with her little “alarm committee,” and cheered many an afternoon with her cookies and kindness. Karolyn listened to my developing ideas with heart-warming interest and sharp understanding. As for my parents, words are not adequate to the gratitude I feel for their tremendous and unflagging love and support of me in this and all my endeavors. Being their “resident scholar” while producing this dissertation has been a multitude of deep blessings. Whatever is good or useful in this dissertation is owed, in some respect, to them. Kansas City, Missouri April 15, 2011 vii Chapter I: Why Consider Religious Influence on Scottish Rhetoric Chapter Introduction The name “Scottish Enlightenment” has come to designate a period of intellectual and scholarly activity in Scotland’s university towns of Edinburgh, Glasgow, Aberdeen and St. Andrew’s that
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