DOCSLIB.ORG

“Heads Bowed, Eyes Closed”: Analyzing the Discourse Of

Total Page：16

File Type：pdf, Size：1020Kb

Download full-text PDF Read full-text
“Heads Bowed, Eyes Closed”: Analyzing the Discourse Of “HEADS BOWED, EYES CLOSED”: ANALYZING THE DISCOURSE OF ONLINE EVANGELICAL ALTAR CALLS by Clint D. Bryan A Dissertation Submitted in Partial Fulfillment of the Requirements of the Degree of Doctor of Philosophy in English Middle Tennessee State University May 2016 Dissertation Committee: Dr. Mohammed Albakry, Chair Dr. Elyce Helford Dr. Patrick Richey I dedicate this dissertation to my wife Sally, without whose undying support this dream would never have been fulfilled. ii ACKNOWLEDGEMENTS My wife Sally is solely responsible for my return to graduate school. She serves as my inspiration and my best friend. I am grateful to Tyler and Abby for their faithful support through this arduous process. I also wish to thank my sister Cori and my son Philip for always being in my corner. I would like to thank Dr. Mohammed Albakry for helping to refine my writing as a scholar. Thank you, sir, for always treating me as a colleague. I appreciate the helpful insights of Dr. Elyce Helford and Dr. Patrick Richey, outstanding voices in their respective academic fields. My fellow graduate students and professors at Middle Tennessee State University each made valuable contributions to the academic I am today. I am profoundly blessed to work alongside remarkable faculty members and administrators at Northwest University, Kirkland, Washington. iii ABSTRACT This discourse analysis study examines the final moments of selected online sermons delivered by America’s leading evangelical pastors and speakers, paying particular attention to the language employed in the presentation of Christian gospel tenets, the public invitation for salvation, the altar call that identifies new followers, and the benedictory prayer meant to conclude each preacher’s remarks to the faithful. Machin and Mayr (2012) provide the theoretical framework of multimodal critical discourse analysis, a social semiotics approach, for interpreting the lexical elements, the nonverbal communicative movements, and the optics of each video (if taped) to uncover the embedded power relations of the sermonic discourse and the myriad ways in which the preachers carefully construct personas for accomplishing certain rhetorical aims. By uploading these audio and video tracks to the Internet, ostensibly for the purpose of proselytization, these evangelical ministers have blurred the lines between insider and outsider language by foregrounding the types of in-group discourse normally reserved for religious services held within the confines of brick-and-mortar church buildings. Moreover, archived sermon videos become linguistic artifacts that last well beyond the time of the sermons’ performance on Sunday mornings. Putting these sermons online and thereby obliterating the narrow boundaries of the traditional evangelical church audience, these preachers have opened a fairly ossified discursive form, the evangelical altar call, to linguistic scrutiny that provides valuable material for scholars interested in contemporary American religious discourse and practitioners (i.e., preachers interested in gearing their lexical choices to the understanding of potential parishioners unfamiliar with this iv language). Using Kenneth Burke’s (1970) seminal definition of religious conversion as persuasion effected toward initiates’ adopting a new language spoken by the faith community, this study asserts that this corporate indoctrination into new ways of speaking begins with the salvific prayer. v TABLE OF CONTENTS Page LIST OF TABLES ........................................................................................................... viii LIST OF FIGURES ........................................................................................................... ix CHAPTER ONE: INTRODUCTION ..................................................................................1 A level(ing?) platform ......................................................................................................5 Background of the discourse ............................................................................................7 Purpose of the study .........................................................................................................8 Research questions .........................................................................................................10 Significance of the study ................................................................................................12 Delimitations and limitations .........................................................................................13 Central thesis ..................................................................................................................14 CHAPTER TWO: LITERATURE REVIEW / METHODOLOGY ..................................15 Literature review ............................................................................................................16 Methodology ..................................................................................................................26 Conceptual frameworks ..................................................................................................36 CHAPTER THREE: FAITH LANGUAGE: Talking the Talk, Walking the Walk ..........42 What is said (Content) ....................................................................................................41 Structural oppositions ............................................................................................44 Salvation formulae .................................................................................................47 In-group language ..................................................................................................55 Intertextuality .........................................................................................................62 What is unsaid (Context) ................................................................................................70 Salience ..................................................................................................................72 Speaking event contextualized ...............................................................................78 Spatial references ...................................................................................................82 Larger discursive choices .......................................................................................84 Implicature .............................................................................................................88 vi CHAPTER FOUR: THE PULPITEER: The Craft of Sermonizing ..................................90 How it is said ..................................................................................................................91 Verbs ......................................................................................................................93 Nominalization .......................................................................................................99 Transitivity/agency ..............................................................................................107 Overlexicalization ................................................................................................115 Pronoun usage ......................................................................................................124 CHAPTER FIVE: “CAN I GET AN AMEN?”: How Preachers Persuade .....................129 Figurative language employed .....................................................................................129 Metaphors for faith, conversion, and response ....................................................131 Recontextualization..............................................................................................143 Lexical fields constructed ....................................................................................147 Persuasive tactics enacted ............................................................................................150 Emotions ..............................................................................................................152 Urgency ................................................................................................................155 If -conditionals ......................................................................................................160 Playing the “God card” ........................................................................................165 CHAPTER SIX: “I KNOW HOW YOU FEEL”: Audience Connections .....................169 Speaker’s role performed .............................................................................................169 Speaker positioning ..............................................................................................171 Naming .................................................................................................................178 Self as example to follow/shun ............................................................................181 Audience response invoked ..........................................................................................184 Implied speech acts ..............................................................................................187 Response/physical actions ...................................................................................192 Audience interaction connected ...................................................................................194
Load more

Recommended publications
  • Procedures for Reverencing the Tabernacle and the Altar Before, During and After Mass
    Procedures for Reverencing the Tabernacle and the Altar Before, During and After Mass Key Terms: Eucharist: The true presence of Christ in the form of his Body and Blood. During Mass, bread and wine are consecrated to become the Body and Blood of Christ. Whatever remains there are of the Body of Christ may be reserved and kept. Tabernacle: The box-like container in which the Eucharistic Bread may be reserved. Sacristy: The room in the church where the priest and other ministers prepare themselves for worship. Altar: The table upon which the bread and wine are blessed and made holy to become the Eucharist. Sanctuary: Often referred to as the Altar area, the Sanctuary is the proper name of the area which includes the Altar, the Ambo (from where the Scriptures are read and the homily may be given), and the Presider’s Chair. Nave: The area of the church where the majority of worshippers are located. This is where the Pews are. Genuflection: The act of bending one knee to the ground whilst making the sign of the Cross. Soon (maybe even next weekend – August 25-26) , the tabernacle will be re-located to behind the altar. How should I respond to the presence of the reserved Eucharist when it will now be permanently kept in the church sanctuary? Whenever you are in the church, you are in a holy place, walking upon holy ground. Everyone ought to be respectful of Holy Rosary Church as a house of worship and prayer. Respect those who are in silent prayer.
    [Show full text]
  • Inviting a Response: the Altar Call in Contemporary Mission and Ministry in Britain and Ireland
    WBC Journal Issue 1 August 2015 Inviting a Response: The altar call in contemporary mission and ministry in Britain and Ireland By Jonathan Roberts Abstract This article charts the use of the ‘altar call’ or ‘appeal’ from its beginnings in America in the 18th century, to its place in Britain and the early Salvation Army. It investigates its use in contemporary denominations within Britain and Ireland, and asks whether it remains an effective evangelistic method. It concludes that it still has a place within a process-orientated approach to evangelism and an overall emphasis upon the journey of faith, worship and ministry. A postmodern culture continues to value opportunities for symbolic public response in faith commitment and spiritual growth and development. Introduction Salvationists are accustomed to the sight of someone walking forward at the end of a sermon in response to an altar call – also known as an appeal or an invitation. It has been part of Salvation Army worship since the movement’s beginnings in 1865. William Booth had used the altar call as a Methodist minister in the 1850s and as a travelling revivalist in the 1860s. Its origins, however, lay on the other side of the Atlantic in the mid-eighteenth century. It was used infrequently to begin with, but by the end of the century it was fairly common among American Baptists, Congregationalists and especially Methodists. Then the camp meetings of the early nineteenth century led to it becoming a standard and commonplace evangelistic practice. These meetings derived from the Presbyterian tradition of holding four or five days of special communion services.
    [Show full text]
  • Becoming Lutheran: Exploring the Journey of American Evangelicals Into Confessional Lutheran Thought
    Concordia Seminary - Saint Louis Scholarly Resources from Concordia Seminary Doctor of Ministry Major Applied Project Concordia Seminary Scholarship 9-23-2013 Becoming Lutheran: Exploring the Journey of American Evangelicals into Confessional Lutheran Thought Matthew Richard Concordia Seminary, St. Louis, [email protected] Follow this and additional works at: https://scholar.csl.edu/dmin Part of the Practical Theology Commons Recommended Citation Richard, Matthew, "Becoming Lutheran: Exploring the Journey of American Evangelicals into Confessional Lutheran Thought" (2013). Doctor of Ministry Major Applied Project. 138. https://scholar.csl.edu/dmin/138 This Major Applied Project is brought to you for free and open access by the Concordia Seminary Scholarship at Scholarly Resources from Concordia Seminary. It has been accepted for inclusion in Doctor of Ministry Major Applied Project by an authorized administrator of Scholarly Resources from Concordia Seminary. For more information, please contact [email protected]. CONCORDIA SEMINARY SAINT LOUIS, MISSOURI BECOMING LUTHERAN: EXPLORING THE JOURNEY OF AMERICAN EVANGELICALS INTO CONFESSIONAL LUTHERAN THOUGHT A MAJOR APPLIED PROJECT SUBMITTED TO THE DEPARTMENT OF DOCTOR OF MINISTRY STUDIES IN CANDIDACY FOR THE DEGREE OF DOCTOR OF MINISTRY BY REV. MATTHEW R. RICHARD SAINT LOUIS, MISSOURI BECOMING LUTHERAN: EXPLORING THE JOURNEY OF AMERICAN EVANGELICALS INTO CONFESSIONAL LUTHERAN THOUGHT REV. MATTHEW R. RICHARD SEPTEMBER 23, 2013 Concordia Seminary Saint Louis, Missouri Advisor DR. ROBERT
    [Show full text]
  • Church and Liturgical Objects and Terms
    Church and Liturgical Objects and Terms Liturgical Objects Used in Church The chalice: The The paten: The vessel which golden “plate” that holds the wine holds the bread that that becomes the becomes the Sacred Precious Blood of Body of Christ. Christ. The ciborium: A The pyx: golden vessel A small, closing with a lid that is golden vessel that is used for the used to bring the distribution and Blessed Sacrament to reservation of those who cannot Hosts. come to the church. The purificator is The cruets hold the a small wine and the water rectangular cloth that are used at used for wiping Mass. the chalice. The lavabo towel, The lavabo and which the priest pitcher: used for dries his hands after washing the washing them during priest's hands. the Mass. The corporal is a square cloth placed The altar cloth: A on the altar beneath rectangular white the chalice and cloth that covers paten. It is folded so the altar for the as to catch any celebration of particles of the Host Mass. that may accidentally fall The altar A new Paschal candles: Mass candle is prepared must be and blessed every celebrated with year at the Easter natural candles Vigil. This light stands (more than 51% near the altar during bees wax), which the Easter Season signify the and near the presence of baptismal font Christ, our light. during the rest of the year. It may also stand near the casket during the funeral rites. The sanctuary lamp: Bells, rung during A candle, often red, the calling down that burns near the of the Holy Spirit tabernacle when the to consecrate the Blessed Sacrament is bread and wine present there.
    [Show full text]
  • Altar Server Instructions Booklet
    Christ the King Catholic Church ALTAR SERVER INSTRUCTIONS Revised May, 2012 - 1 - Table of Contents Overview – All Positions ................................................................................................................ 4 Pictures of Liturgical Items ............................................................................................................. 7 Definition of Terms: Liturgical Items Used At Mass ..................................................................... 8 Helpful Hints and Red Cassocks................................................................................................... 10 1st Server Instructions ................................................................................................................. 11 2nd Server Instructions ................................................................................................................ 14 Crucifer Instructions .................................................................................................................... 17 Special Notes about FUNERALS ................................................................................................ 19 BENEDICTION .......................................................................................................................... 23 - 2 - ALTAR SERVER INSTRUCTIONS Christ the King Church OVERVIEW INTRODUCTION First of all, THANK YOU for answering God’s call to assist at Mass. You are now one of the liturgical ministers, along with the priest, deacon, lector and Extraordinary
    [Show full text]
  • The Origin of the Altar Call in American Methodism
    The Origin of the Altar Call In American Methodism An Historical Study by Robert E. Coleman What has come to be commonly referred to as "the altar call," or more formally as "the invitation ," is a unique devel opment in the worship of American Protestantism. It is not that the idea of publicly registering one's decision is new, for since the days that the sons of Levi gathered around Moses in response to the cry, "Who is on the Lord's side? let him come unto me,"l giving public e:q)ression of a decision has been familiar to all worshippers of God. The different thing about the contemporary invitation does not lie in the principle of the appeal, but in the method of giv ing it. The insistence upon making a decision here and now, coming forward in a public service, kneeling or standing at the front altar for prayer, going to an "inquiry room," receiving some instruction in the meaning of salvation�these are ele ments in the contemporary "altar call," though not new in themselves, which nonetheless combine to give the appeal a distinctively different color peculiar to the American evangeli cal way of worship. Those who study the history of Christian worship cannot help but be curious about the origin, of this phenomenon. It has no clear precedent in the traditional worship of the Reformation, or even in the spiritual exercises of the Protestant revival movements in the seventeenth and early eighteenth centuries. Neither the Puritans, the Pietists, nor the Methodists, all of whom figured soprominently in setting the pattern of the spir itual life of early America, had an intrinsic notion of "the altar call" in their public order of worship.
    [Show full text]
  • The Altar Call Method of Evangelism
    THE REFORMED FAITH AND THE ALTAR CALL METHOD OF EVANGELISM The purpose of this tract can be briefly stated: it is to examine the altar-call method in the light of the Biblical system of truth. We say ʻBiblical system of truthʼ be cause it is our conviction that his is what Calvinism really is. “If anyone should ask me what I mean by a Calvinist,” wrote Charles H. Spurgeon over a century ago, “I should reply, ʻHe is one who says, Salvation is of the Lord.ʼ I cannot find in Scripture any other doctrine than this. This is the essence of the Bible. ʻHe only is my rock and my salvation.ʼ Tell me anything contrary to this truth, and it will be heresy; tell me a heresy, and I shall find its essence here— that it was departed from this great, this fundamental, this rock-like truth: ʻGod is my rock and my salvation.ʼ” Anyone who understands the true genius of Calvinism will therefore realize that there is nothing against which it “sets its face with more firmness than every form and degree of auto-soterism.” The simple assertion that man—sinful and fallen man—can do at least some thing to save him self, or to help save himself, or at least prepare himself to be saved, is utterly anathema to the Calvinist. And here in lies the reason for a careful evaluation of the modern altar-call method of evangelism. For, as Spurgeon again has ex pressed it, “ʻ…since we are nothing with out the Holy Spirit, we must avoid in our work any thing which is not of Him.
    [Show full text]
  • Easter 2021 Song Lyrics
    Gone by Davide Mutendji and Steven Furtick Chorus: Gone, gone Whoa, whoa Now my sin is dead and gone Whoa, whoa And I sing hallelujah Whoa, whoa Done, done Whoa, whoa He is risen, it is done And I sing hallelujah Verse 1: It wasn't for nothing that You shed Your blood Gone, gone So I'm gonna live like my shame is gone Now my sin is dead and gone Won't be shackled to the way I was And I sing hallelujah Oh, I'm gonna live like my chains are Done, done He is risen, it is done Chorus: And I sing hallelujah Gone, gone Now my sin is dead and gone Whoa, whoa And I sing hallelujah Whoa, whoa Done, done Whoa, whoa He is risen, it is done Whoa, whoa And I sing hallelujah (Whoa, whoa) © 2019 Music by Elevation Worship Publishing (Admin. by Essential Music Publishing LLC)CCLI Song # 7129061 -- CCLI License # 1448689 Verse 2: Praise is a weapon that will overcome Oh, I'm gonna shout like the battle's won Fall back devil 'cause your time is up Oh, I'm gonna live like the stone is Chorus: Gone, gone Now my sin is dead and gone And I sing hallelujah Done, done He is risen, it is done And I sing hallelujah Bridge: (x2) How great the power of the blood (Oh, oh) I am the righteousness of God (Oh, oh) How great the power of the blood (Oh, oh) I am the righteousness of God, oh (Oh, oh) Sing oh (Oh, oh) Graves into Gardens by Brandon Lake, Chris Brown, Steven Furtick, and Bridge 1: (x2) Tiffany Hammer You turn mourning to dancing You give beauty for ashes Verse 1: You turn shame into glory I searched the world You're the only one who can But it couldn't fill
    [Show full text]
  • “Altar-Call Evangelism”
    “Altar-Call Evangelism” Pastor Kurt M. Smith Altar-Call Evangelism: Is it biblical? “What mean these dispatches from the battle-field? ‘Last night, fourteen souls were under conviction, fifteen were justified, and eight received full sanctification.’ I am weary of this public bragging, this counting of unhatched chickens, this exhibition of doubtful spoils. Lay aside such numberings of the people, such idle pretense of certifying in half a minute that which will need the testing of a lifetime.” This lamentation combined with sage counsel was given over a hundred years ago by Charles Haddon Spurgeon (1834-1892). It was communicated in a public lecture to his ministerial students and then published in his classic book, The Soul Winner. Spurgeon’s grief was over a style of evangelism that was all the rage in his day because of how quickly so-called results could be counted, secured and then reported publicly as a mighty “gospel” success. We know this kind of evangelism today as “altar-call” evangelism. During Spurgeon’s generation this type of evangelism was very novel, but in our day (a hundred plus years later) – it’s the norm. “But not only is it an accepted practice for churches in the 21st century, it is revered as the only sure and sacred means of acquiring conversions to Christ. Or, as one church-goer put it to me several years ago: “Without the altar-call no one will be saved.” In fact, along this same line of thinking, there is even a local pastor I know, who recently said: “Without the altar-call no church will grow in the South Georgia.” For me personally, over the past fourteen years, I have greatly questioned the legitimacy and even integrity of altar-call evangelism.
    [Show full text]
  • The Acolyte Service Handbook
    St. Demetrios Greek Orthodox Church 815 NE 15th Street • Fort Lauderdale, FL 33301 PHONE (954)-467-1515• FAX (954)-467-0212 THE ACOLYTE SERVICE HANDBOOK Thank You to Fr. Christos Mars for creating such a wonderful resource for Acolytes and allowing us to customize it for our use here at St. Demetrios. 2 Acolyte PLEDGE HEAVENLY HIGH PRIEST JESUS CHRIST— I, an Acolyte of the Annunciation Cathedral, solemnly promise to serve You faithfully, obediently, and reverently. Let nothing separate me from You. If I am weak in my faith, strengthen me. Help me to devote myself to Your Holy Gifts. Guide me in the path that leads to Your Kingdom. Teach me to become a better Christian so that I may wear the Altar Boy’s robe worthily and in humility. My prayer is to serve You in all my thoughts, words and deeds and to become a better Orthodox Christian so that in all I do I may testify to Your glory. For blessed is the Holy Trinity, the Father and the Son and the Holy Spirit now and forever and unto the ages of ages Amen. 3 FOR THOSE SERVING IN THE HOLY ALTAR 1. Remember that you serve in the holiest and most sacred part of the Church. Being in the Altar is a rare honor and privilege. You are close to Jesus Christ and His Holy Angels. You are at the Altar Table where the sacrificial offering of the precious Body and Blood of Christ is made. 2. Christ wants those who serve Him in the Altar to be reverent and clean in body and soul.
    [Show full text]
  • The Future of Southern Baptists As Evangelicals
    The Future of Southern Baptists as Evangelicals by Steve W. Lemke Provost, New Orleans Baptist Theological Seminary for the Maintaining Baptist Distinctives Conference Mid-America Baptist Theological Seminary April 2005 Introduction What is the future of Southern Baptists as evangelical Christians? In order to address adequately my assigned topic, I must attempt to answer two questions. First, do Southern Baptists have a future? And second, what future do Southern Baptists have as evangelicals? However, because Southern Baptists have been increasingly engaged in the evangelical world, these two questions are bound inextricably together. I believe that the major issues that will help shape the future of the Southern Baptist Convention arise in large measure from our interface with other evangelical Christian groups over the past few decades. In this presentation, I’ll be suggesting six issues that I believe will play a large role in the future shape of the Southern Baptist Convention. After I describe why I think these issues are so important to the future of Southern Baptist life, I’ll make a prediction or warning about how I’m guessing Southern Baptists will address these issues in the next couple of decades unless something changes dramatically. Let me begin with a few caveats. First, my purpose: I offer this talk as neither a sermon nor as a typical research paper, but my purpose is primarily to spur discussion and dialogue as we seek to address these issues together. Perhaps these ruminations will spark or provoke a helpful dialogue afterward. Second, the spirit with I which present this paper: I am writing from an unapologetically Southern Baptist perspective.
    [Show full text]
  • Saint John the Apostle Catholic Parish and School Altar Server Handbook
    Saint John the Apostle Catholic Parish and School Altar Server Handbook February 2017 Table of Contents Chapter 1 – What is an Altar Server Page 3 Chapter 2 – Server Duties Page 5 Chapter 3 – The Mass Page 7 Chapter 4 – Baptism within the Mass Page 13 Chapter 5 – Nuptial Mass (Weddings) Page 14 Chapter 6 – Funeral Mass Page 15 Chapter 7 – Benediction Page 19 Chapter 8 – Stations of the Cross Page 20 Chapter 9 – Incense feasts Page 21 Chapter 10 – Miter and Crozier Page 22 Chapter 11 – Church Articles Page 24 2 Chapter 1 What is an Altar Server? An altar server is a lay assistant to a member of the clergy during a religious service. An altar server attends to supporting tasks at the altar such as fetching and carrying, ringing bells, setting up, cleaning up, and so on. Until 1983, only young men whom the Church sometimes hoped to recruit for the priesthood and seminarians could serve at the altar, and thus altar boy was the usual term until Canon 230 was changed in the 1983 update to the Code of Canon which provided the option for local ordinaries (bishops) to permit females to serve at the altar. The term altar server is now widely used and accepted. When altar servers were only young men and seminarians the term acolyte was used. An acolyte is one of the instituted orders which is installed by a bishop. The title of acolyte is still only given to men as it is historically a minor order of ordained ministry. This term is now usually reserved for the ministry that all who are to be promoted to the diaconate receives at least six months before being ordained a deacon (c.
    [Show full text]