Final Exam Essays: Kevin Dorman

Short Essay

Most historians credit ancient Athens as the birthplace of rhetoric.  Brilliant Greek philosophers such as Aristotle produced excellent works on rhetoric.  Later on, rhetoric flourished in Rome when the Romans conquered Greece and began to be influenced by Greek customs and traditions.  Cicero, a Roman and master rhetorician in his own right, also contributed to rhetoric's development.  For a long time, however, many early Christian leaders were suspicious of rhetoric's so-called "pagan" heritage.  Rhetoric and religion really came to a head when, in the summer of 386 A.D., a prominent teacher of rhetoric, Augustine of Hippo, converted to Christianity.  Through his publication "On Christian Doctrine", he helped bridge the gap and dispose of any incorrect beliefs that religion and rhetoric were not to be placed in the same arena.  
   
Because of certain characters in the scriptures, sometimes we give the ability to speak eloquently a bad rap.  Such is the case in Jacob 7:4 where we read of Sherem.  "And he was learned, that he had a perfect knowledge of the language of the people; wherefore, he could use much flattery, and much power of speech, according to the power of the devil."  We sometimes forget that the Lord wants us to learn to communicate effectively to enable us to take the restored gospel to the world.  In Acts 19:8 we find Paul's missionary efforts.  "And he went into the synagogue, and spake boldly for the space of three months, disputing and persuading the things concerning the kingdom of God."

In contemporary religion, we find religious leaders, especially in the LDS faith, who are excellent orators, fully equipped with knowledge of the best rhetorical practices.  Among the prophets, seers, and revelators in the church, we find lawyers, judges, CEOs, teachers, doctors, and scientists who know how to communicate with audiences ranging from one person to a million.  They seek to fulfill their divine calling from the Lord by challenging all to repent and come unto Christ.  Rhetoric is a wonderful tool to use if moved upon by the Holy Ghost.

Short Rhetorical Analysis

The prophet Jacob's task was to address two issues that had developed in the Nephite culture: the prideful pursuit of wealth and polygamous marriage.  Rhetorically analyzing his sermon helps us understand how he went about fulfilling this mandate from the Lord.

Evenly spaced throughout his address are examples of degree, "a topic of invention that invites one to look at issues of 'more' and 'less.'" (Silva Rhetoricae)  When he begins his speech in 2:3, he says, "I this day am weighed down with much more desire and anxiety for the welfare of your souls than I have hitherto been."  Another example is found in 2:22 when he makes the transition from speaking about wealth and pride to speaking about Law of Chastity violations.  "And now I make an end of speaking unto you concerning this pride. And were it not that I must speak unto you concerning a grosser crime, my heart would rejoice exceedingly because of you."  Finally, in 2:35, when comparing the Nephites to the Lamanites, he declared, "Behold, ye have done greater iniquities than the Lamanites." 

Why does Jacob consistently implement this topic of invention (degree) over the course of his talk?  He does it to appeal to the emotions of the audience (pathos) and establish a tone, and then to build up to a climax.  In the beginning (2:3) he uses it to establish the seriousness of the topic he is about to address.  He then uses it (2:22) to make the transition to the next issue and build upon the seriousness of the subjects at hand.  Finally, at the climax of his speech (2:35), he uses degree as a powerful tool to demonstrate the Nephite wickedness by saying their iniquities exceed those of their enemies.       

Another common element found in the details of his discourse is the usage of division, specifically enumeratio, or the "dividing a subject into its adjuncts, a cause into its effects, or an antecedent into its consequents." (Silva Rhetoricae)  This can clearly be identified when Jacob explains the poor manner in which the Nehphite husbands have conducted themselves and the consequent tragic situation of the Nehpite wives and children.  On the other hand, Jacob highlights the Lamanite husbands' devotion to their spouses and children and the resulting love that is found in their family units.  Prevalent here is also the usage of comparison hand-in-hand with division.  Another example of this division/comparison technique is when Jacob divides and compares those who are pure in heart with those who are not pure in heart. 

Finally, in this great call to repentance, many other rhetorical devices and figures of speech are used to enhance the overall delivery and persuasive appeal of the message.  Alliteration is used in verse six ("shrink with shame").  A certain metaphor is used frequently throughout the sermon ("wounds" are hurt feelings/consequences of sin).  There are many appeals to the supernatural.  My favorite examples of rhetorical influence in his speech are his use of rhetorical questions (erotema/anacoenosis) in verses 2:14, 20, and 21 and in 3:7 to engage the audience and to prompt thought and eventual action.  

The Protégé Effect: A Cause for Change in Religious Education

In a society where sacred religious beliefs are increasingly being contested in the public domain, more and more young members of The Church of Jesus Christ of Latter-day Saints are frequently being put in circumstances where they need to communicate religious stances.  Among other things, Church leaders have turned to its long-established religious education program to better prepare the rising generation for what unavoidably lies ahead.  Traditionally, these classes are formatted similar to a typical high school or college class, with the teacher preparing a lesson and lecturing on course material.  Although many religious educators have become accustomed to lecturing, teachers need to embrace change and structure their classes in a way that allows for students to learn by teaching; this new method will be most effective in preparing youth to confidently and accurately articulate their personal convictions in the heat of religious disputes.

Annotated Working Draft of Final Project / Hotspots in Religious Education

Component Assignments:

1.  Communication and Persuasion in Seminary/Institute Teaching
 Thriving in the field of religious education requires effective communication with youth and a solid understanding of gospel doctrines and scriptural text.  It is advantageous for a teacher to employ rhetorical practices in his or her teaching. 

2.  Storytelling in Seminary Teaching 
 Using various rhetorical techniques to relate stories from the scriptures can help students have different experiences in learning gospel principles.  One can shape a rigid and factual story by exploring different strategies of expression. 

3.  History of Religious Education 
 The history of religious education began before man was placed on the earth.  The Ultimate and Perfect Teacher is God.  Other non-christian denominations have also developed systems of religious education strikingly similar to one used by the LDS church.

4.  Institutional Authority and Communication in Religious Education 
 This case study spotlights a particular and powerful committee in charge of hiring teachers to work in the Religion Department at BYU-Idaho.  Various questions are raised and answered about the specific requirements for working in this field and possible hurdles to leap before employment can be extended.

Hotspots:

Hotspot #1 (in the field): Connecting to the rising generation of youth in a changing world.  I hit that point when I empathized the importance of teachers using new technologies and media to capture the interest of young students.

Hotspot #2 (personal): In my case study I really brought out my own fears of knocking on the CES's door in pursuit of a job only to not have it opened to me because of varying requirements and specific department policies. 

Hotspot #3 (historical): Understanding that religious education is not a "field of interest" for some but in fact a life endeavor for all dating back to our Pre-mortal state caused me to tighten my grip on this much-wanted but elusive dream of teaching.

Institutional Authority and Communication in Religious Education

Roger had always dreamed of making the jump from teaching seminary to teaching at one of the Church-run universities (BYU, BYU-I, BYU-Hawaii).  He loved his job teaching the LDS students who attended Skyline High School and had faithfully prepared lessons every day for nearly ten years to teach them from the scriptures, but the prospect of teaching those more well-versed in the scriptures (i.e. returned missionaries), the raise in pay, and the many benefits that came with being a BYU professor were more than enough incentive to sway him to begin the application process.

His older brother, Todd, was also a religious educator, and he had taught at BYU-Idaho for over 15 years.  Roger decided to call up Todd to get some advice.  "Can you explain to me the application process?" he asked his older brother.  "Sure," Todd replied.  "First you send in your application and a hiring committee [1. Authoritative Organization] comprised of faculty members will meet [3. Influential Event] and review the applications.  For every one open spot, they will select three applicants to come to the university and interview for the position."  

"Where can I find the application requirements?" Roger inquired.  "Well," said Todd, "if I'm not mistaken you can find everything you need to know on the university website byui.edu [4. Authoritative Publication].  If your application is selected, you will come spend a few days interviewing with various department heads, deans, and the university president.  You will also get to teach a class of students and faculty who will also evaluate your teaching performance.  Ultimately it comes down to the university president who will pray about the applicants and make a decision of who will be hired."

Roger thought for a moment and then asked, "So what do you think are my biggest hurdles in making the jump to teach at the university level?"  "To be quite honest," Todd replied, "the fact that you only have a master's degree and not a doctorate degree is almost an automatic disqualification of your resume.  It is expected that aspiring professors acquire the highest level of education they can, or in other words, get a doctorate degree [2. Regulating Standard].  On top of that, if you ever wanted to teach at BYU-I you'd have to wait until I retire or leave because the religious education department has a nepotism policy where family members can't be hired to the same faculty."

"I'd sure love to teach with you someday," Roger sighed.  "Is there any chance if I complete my doctorate and can prove I am an excellent teacher that they'd consider letting me on [5. Challenging Authority / Changing Standards]?"  "I'd love to see it happen," Todd shrugged, "but I doubt it."

Roger was left to evaluate if it was worth it to make the attempt or to just be content with teaching seminary. 

Biblical Eloquence in Romans 6:16-23

The Epistle of Paul the Apostle to the Romans is a brilliantly framed exhortation aimed at congregations of Roman believers.  Not surprisingly, in addressing this intellectual audience, the author of the letter, Paul, employs his exceptional knowledge of rhetorical skills in attempt to persuade the group of newly converted Christians to live the gospel as taught by the Savior Jesus Christ.

In Romans 6, many examples of rhetorical elements can be found.  The following is a brief analysis of two: 

16 Know ye not, that to whom ye yield yourselves servants to obey, his servants ye are to whom ye obey; whether of sin unto death, or of obedience unto righteousness?

17 But God be thanked, that ye were the servants of sin, but ye have obeyed from the heart that form of doctrine which was delivered you.

18 Being then made free from sin, ye became the servants of righteousness.

19 I speak after the manner of men because of the infirmity of your flesh: for as ye have yielded your members servants to uncleanness and to iniquity unto iniquity; even so now yield your members servants to righteousness unto holiness.

20 For when ye were the servants of sin, ye were free from righteousness.

21 What fruit had ye then in those things whereof ye are now ashamed? for the end of those things is death.

22 But now being made free from sin, and become servants to God, ye have your fruit unto holiness, and the end everlasting life.

23 For the wages of sin is death; but the gift of God is eternal life through Jesus Christ our Lord.

The first illustrations we can clearly identify are the examples of paradox found in the above text.  According to Silva Rhetoricae, a paradox is "a statement that is self-contradictory on the surface, yet seems to evoke a truth nonetheless."  One would not think that by becoming a servant one is being made free.  Yet that is exactly what Paul is implying.  There are two masters: sin and righteousness.  Yielding oneself to sin leads to deal.  Becoming a servant of righteousness leads to freedom and ultimately eternal life.  Thus is the paradox: Freedom through servitude.  

The significance of this usage of paradox is that it invites the audience to think about who they are serving and what will be the end result.  It also seems to hammer home the principle that service or work in some form will be required.

Another example found in the prose above is one of anthypophora.  Again relying on the definitions provided by Silva Rhetoricae, an anthypophora is "a figure of reasoning in which one asks and then immediately answers one's own questions."  Paul is seen here reasoning aloud when he asks what are the results of being a servant of sin.  He immediately answers his question when he says the result is death (meaning spiritual death).

The significance of Paul quickly answering the question he had barely posed is that it doesn't allow the audience to come up with excuses or rationalize improper behavior.  He quickly shoots down all attempts of justification by sternly stating sin leads to death. 

One thing that has been troubling me in my analysis is verse 23.  What is the rhetorical device used?  I don't know.  Sin leads to wages of death while righteous lives are touched by grace and blessed with the gifts of God.  A wage seems to be something deserved, while a gift is undeserved.  I don't think it is paradox.  Your thoughts?

 

 

History of Religious Education

 

As a latter-day Saint, I believe that before I was born on the earth, I existed as a spirit and lived with my Father in Heaven.  During the time spent in His presence, I received a divine education.  As part of that education, I began to learn the doctrines of the Gospel of Jesus Christ.

Once man was formed and placed on the earth, God sent angels and the Holy Ghost to teach Adam and Eve the Plan of Salvation.  Afterward, Adam and Eve taught their children what they had learned.  After Adam, God continued to call prophets to teach His holy word and establish His true church on the earth.  The scriptures show that the cycle of religious education largely continue throughout history through family lines and in organized religious assemblies.  

I believe the majority of the religions found on the earth today (as evidenced by shared core values and similarities in basic beliefs) can all be traced back to the gospel revealed to Adam.  Over time, beliefs gradually drifted away from what was originally taught, and "new" religions were established.  Generation after generation continued to receive religious instruction, greatly contributing to the traditions and culture embraced by people around the world.  This led me to ask, is the history of seminary teaching found exclusively in LDS church history and in other Christian churches?  Apart from Christianity, which religions, civilizations, and ancient practices have contributed to and most closely mirror the format of in-class religious instruction currently taught by seminary/institute teachers?

I was amazed by some of my findings.

For example, in the Islamic culture, aspiring Muslims would learn to read and write in order to more fully access the blessings of the Koran.  In order to make the Koran more accessible to the Islamic community, kuttābs were organized.  Sometimes these gatherings were held in mosques, private homes, shops, tents, or even out in the open.  The curriculum of the kuttāb was directed at studying the Koran and on religious obligations such as ritual ablutions, fasting, and prayer.  Historians aren't sure when these gatherings were first organized, but by the middle of the eighth century they could be found in nearly every part of the Islamic empire.  Religious education continues to be a vibrant part of their culture.

 Shawn Dorman (who happens to be my father), who has been teaching seminary/university classes at BYU-I for nearly twenty years, shared with me the recent history of seminary teaching.  Over a hundred years ago, in order to help the youth have greater access to the blessings contained in the standard works, the first released-time seminary program was launched at Granite High School in Salt Lake City.  From humble beginnings, the program has since grown into a worldwide system of religious education.  Seminary and institute attendance is consistently promoted by church leaders. 

Seeing these similarities helped me recognize that, in addition to divine revelation, other religions and their history of teaching, and their efforts to preach their beliefs has provided us great examples of how to better engage students in learning.

 

New Dog, Old Trick

First Version

Title - New Dog, Old Trick

Kairos / Audience - I tell this story to let people (usually acquaintances/friends) know, although I am often quiet and reserved, I can be funny and crafty if I want to be. 

In ninth grade speech class we had an activity where we had to draw a prompt from a jar and then give a two minute impromptu speech. 

When it was my turn, I opened my paper and read the words "First day of school."  Lame.  I made the split-second decision to ditch the prompt and speak on the topic that was beginning to consume the minds of all my fellow adolescent peers.  

I don't remember exactly what I said, but it went something like this:

"My prompt is 'Tell about your first crush'.  (From the look on my teacher's face I could tell she knew I had made it up, but she allowed me to proceed.)  Well, the first time I saw her was in the mall.  Gosh, I thought she was fine!  She smelled so good.  I told my mom I was positive she was the one for me.  Since it was December, I also told Santa.  She was all I wanted for Christmas.  Turns out I couldn't wait the 25th.  When my parents weren't looking, I'd sneak out to go see her.  The first time we held hands was Christmas day.  Our hands fit like two pieces of a jigsaw puzzle.

By the time spring rolled around, I was full-blown twitterpated.  We'd spend a lot of time at the park together tossing a ball around or just talking on a bench.  I'd puff out my chest in pride whenever I'd catch my friends sneaking envious glances her way.  Every once in a while, when she looked worn down, I'd take a special lotion and thoroughly rub it into her soft skin.  (Awkward giggles from classmates.)  We were so perfect for each other.  She and I shared big dreams.

Until one day, when I needed her the most, she really dropped the ball.  She let me down, and it hurt.  I had to move on.

What if I told you she is in our class right now?  (The cumulative sound of thirty jaws hitting the floor.)   Look on the back row and you'll see her, my first love.  My baseball glove."  (Silence... and then roaring laughter.)

Then the bell rang and class was dismissed.  It felt like hitting a buzzer beater. 

I never told anyone, but I actually got that idea from my dad, who did the same thing about his basketball in a high school English class.

[400 words]

Second version

Title - "High School Reflection"

Kairos / Audience - I tell this story to my mom.

I once gave a funny speech in high school.  You can ask my friends; it was really good. [witnesses] All of the other kids were giving really lame speeches.  They would stand there for the better part of two minutes giggling and repeating, "I can't think of what to say!"  No one was listening and everyone was bored stiff.  Even the clock was bored and forgot it was supposed to keep ticking as time seemed to drag on forever. [personification] I decided, if given the opportunity, I would try and serve up a spicier speech. [alliteration]  During my speech, everyone was on the edge of his or her seat, completely unsure where I was headed.  [comparison]

I started thinking of how I could compose a comical narration.  While contemplating, a thought popped into my mind.  I remembered dad had previously told me of a time he razzed his class by relating a story of his "girlfriend" that turned out to be a basketball.  I looked down under my chair and saw my baseball glove.  Ideas started swirling though my mind like leaves in an autumn wind, and before I knew it, I had crafted a real humdinger of a tall tale. [simile]

God consented to let me try and lobbed a softball right over the heart of the plate for me to hit out of the park.  [supernatural] I did, and the reactions of the kids in my class throughout my speech were priceless.  I started off by telling them how I met my "first love" in the store.  I told them I told you she was "the one".  I could tell everyone in the room was surprised to hear this from me since I was always so quiet.

Anyway, I continued by describing our dating life, telling the class how we would spend time together at the park.  By this time the class was a sea of fits of giggles and eyes darting around the room.  I felt I could almost see a giant question mark collectively forming above everyone's heads.  I finished by telling the class we broke up because she let me down. 

The real drama began when I announced this "special someone" was in our class.  Then I dropped the punchline and a deafening silence [oxymoron] came over the room.  Then the class erupted in laughter, the bell rang, and everyone laughed their way to the buses and didn't stop. [ellipsis]

[398 words]

The Cotton-Eyed Doe

A doe, having the sharp vision of an eagle in one eye and yet being blind as a bat in the other, grazed near the edge of a cliff—as near as she could while still maintaining the barest of safety. With her good eye, she cautiously observed the surrounding land. Her poor eye, which appeared to be covered with a skein of cotton, she assigned to face the sea; for what creatures could harm her from there? From land, you see, she faced all sorts of predators, such as hunters and dogs. These could race across the ground to reach her. The sea, however, could only grasp as far as the tide reached, and here she was safe--too high on the cliff for the greedy ocean to reach her.

Yet one day, as the doe grazed and pondered the intricacies of life, some sailors out at sea saw her silhouette. Taking careful aim, one of them fired and fatally wounded her.  Sharp pain spiraled through her body, pain as relentless as the pull of a riptide. The doe cried out in horror, “How blind I’ve been! I took such precaution against the land, believing it to be perilous—and yet it's the seashore that was”.

Personal Stories Catalog - Kevin Dorman

1. The story of speaking at Martin's Cove as part of a ward trek [spiritual story, testimony building story].  I tell this when talking about spiritual experiences or visiting church historical sites.

2. The story of not making the basketball team [sports story, story about learning what really matters].  I usually tell this story as an example of how I overcame a setback or learned that sports aren't everything.

3. The story of letting my companion cut my hair [story of forgiveness, story of no hair, funny story].  I find myself telling this story whenever a buddy goes to get a haircut.  It usually makes them nervous.

4. The story of throwing a no-hitter during summer baseball [sports story, once in a lifetime story].  I usually tell this story when engaged in a testosterone-fueled conversation about favorite, personal sports accomplishments.  

5. The story of giving an impromptu speech in a high school class that fooled everyone [funny story, story of mirroring what my dad taught me].  I tell this story to demonstrate my clever and witty nature. 

6. The story of being the chief suspect for a local robbery [story of my first encounter with the law, story of giving my mom a heart attack, story of misunderstanding].  I usually tell this story when the topic of run-ins with the law comes up or when I see flashing lights.

7. The story of graduating early from high school and being the first eighteen-year-old in my mission [mission story, story about making decisions, story about no regrets].  I usually tell this story when the topic of high school graduation comes up because I was in the MTC during mine.

8. The story of trying out for high school choir under the pressure of a girl I was fond of, only to have her be the one get cut [story of immaturity, story of young love].  I tell this story to point out the frustration of trying to pursue a relationship.

9. The story of hitting a half-court shot while wearing a pink snowsuit in front of the whole junior high in an assembly as part of a dance routine to help my friend run for student government [10 seconds of fame story, funny story, story of dumb luck].  I had to tell this story a lot in high school because people would always ask me about it.  "Remember when you..."

10. The multiple stories that contribute to why my teeth are fake [baseball story, mission story, chicken leg story].  I tell this story when people ask why my teeth are different colors.

Storytelling in Seminary Teaching

Foreword
Teaching seminary or institute classes provides one with an ample amount of opportunities to tell stories in attempt to prompt students to reflect on their feelings, evaluate their choices, and meaningfully connect with ancient historical individuals and families.  The majority of these stories and parables are taken from the scriptures and the history of the Mormon church.  However, teachers may also choose to relate personal accounts and experiences.  These stories are usually shared to a classroom of students in search of greater spiritual enlightenment.  The purpose of these stories is to inspire, invite, and influence the audience of young adults to pursue a more elevated course of life.  These stories can be shared by means of video and artistic representation, but are more commonly related orally. 


This example story is taken from the Book of Mormon, one of the texts endorsed by the Mormon faith.  It is a story I personally heard while attending seminary as a youth

Example Story

• Setup: The class is studying Alma 17.  The teacher hopes to help his students get a feel for the story before diving into its deeper meaning, so he briefly summarizes the content of the chapter.
• Story: Ammon was a missionary who desired to share the gospel with the Lamanites.  He was assigned to help guard the king's sheep.  One day, some wicked men came and scattered the flock.  After he and his fellow laborers had rounded up the sheep, the wicked men came back to scatter them again.  Ammon was determined to not let that happen.  Relying upon the hand of the Lord, he took out a sling and killed several of the wicked men.  After that he drew his sword and smote off the arm of every man that opposed him.  Ammon was a hero, and his efforts opened the hearts of the Lamanite people to hear his message.

Analysis

• This is a fairly typical sketch of how a seminary teacher would introduce the blueprint of a scriptural account to his class.  The rendering of the account is informative and clear, but also concise and leaves room for open discussion.  It is presented in a simple cause/effect format helping students to easily identify the main point.

Retelling the Story

• If the seminary teacher wanted his students to be a bit more exited about the story, he could portray a more intense and dramatic scene: 
• The members of the stunned mob stood in disbelief as they observed a handful of their brethren lying dead on the ground, small stones protruding from their bloody foreheads.  In anger, they all rushed at Ammon, clubs held high, ready to strike a fatal blow.  As we listen to the music that inspired Obi-Wan and Qui-Gon to contend with the nefarious Darth Maul, we will read from the text what happened next.  "But behold, every man that lifted his club to smite Ammon, he smote off their arms with his sword; for he did withstand their blows by smiting their arms with the edge of his sword, insomuch that they began to be astonished, and began to flee before him; yea, and they were not few in number; and he caused them to flee by the strength of his arm."  Ammon won the hearts of a people that day, and thousands were saved in the kingdom of God because of his courageous efforts. 
• I had the teacher be more descriptive in his relating of the story, and had him rely on audio assistance to highlight and enhance the mood.  I had him directly quote from the text to add validity and emphasis.  

Communication and Persuasion in Seminary/Institute Teaching

Teaching of any kind requires effective communication.  Teaching the religious curriculum as established by the Church Board of Education of The Church of Jesus Christ of Latter-day Saints to high school or college age young men and women is no different.   In addition to conveying scripture-based messages, leading gospel-centered discussions, and promoting testimony-building activities and habits in a classroom full of students, a religious educator must also be capable of communicating efficiently in meetings with fellow faculty members, in the office with secretaries, as well as in other interactions with local stake and ward leaders.

As a religious lecturer, a seminary or institute teacher needs to be well-versed in the written, standard works used by the Church (comprised of the Bible, Book of Mormon, Doctrine and Covenants, and the Pearl of Great Price) in order to powerfully and persuasively present the principles and doctrines of the gospel in understandable terms.  The typical audience a religious educator would be assigned to entertain is the youth, commonly referred to as the rising generation.  As such, it is all the advantage to the teacher to employ up-to-date methods of learning and implement lively games and activities into his or her lesson plan, such as the showing of videos or scripture mastery Jeopardy.

Rhetorically speaking, evidence of all branches of oratory can be clearly seen in religious educating.  For example, when teaching about the commandments, teachers commonly elaborate on the just nature of God's laws and the unjust interpretations of these laws by those that were in opposition to Christ.  Teachers endeavor to exhort their students to live up to high standards and seek to dissuade them from partaking of the evils the world has to offer.  Finally, religious educators often voice his or her admiration for a particular prophet or leader such as Joseph Smith or Captain Moroni.  All efforts are centered on inspiring young men and women to strengthen his or her own faith.

As a preacher of restored truth, a religious educator must strive to live the doctrines they endorse, lest they be deemed hypocrites, and their words counted as dross.  Stereotypes often associated with religious educators are that they are humorous, have a pleasant disposition, and very knowledgeable.  When students find shortcomings in one of these three areas, often the ethos of that teacher takes a significant hit. 

I am personally interested in this field because I grew up watching my dad teach at the high school level (where he taught for nearly a decade), and now at the college level (where he currently teaches at BYU-I).  I saw how he developed the art of persuasion and could move audiences, large or small, by means of bearing pure testimony and calling souls to repentance.  Most of what I know about this field is through observation and private conversations with various religious educators. 



 

It's Their Fault! (Kind of)

 

Shortly after I returned home from my Mormon mission this May, I began to work for a landscaping company.  Week after week, the crew I was assigned to would slave away installing irrigation systems, building walls, laying sod, planting trees and perennials, and all the while hating life in the burning sun.  As we talked among ourselves, and more specifically, murmured about the job, a particular question was commonly brought up: Who started the whole landscaping thing anyway?

Well, technically, it wasn't the Romans.  According to my research, horticulture was practiced long ago.  However, during the history of the Roman civilization, ornamental horticulture became highly developed.  Romans drew inspiration from the Egyptians, Persians, and Greeks in designing private gardens and public courtyards.  Similar to today, it was usually the homes of the wealthy that sported grand and elaborate gardens.

The construction of gardens and other landscapes had many different purposes in the Roman tradition.  Sometimes it was created as a place of peace, and was filled with various religious symbols.  Other times it served as a recreational area, similar to the parks we find in our modern cities.  In line with what we see today, many Romans desired to bring a bit of the outdoors home with them and designed their gardens accordingly.  

With the expansion of the Roman empire, the Romans would implement newly discovered plants from places such as Western Asia into their designs.  Eventually, even those who weren't as financially well off would have small gardens in their window boxes or on the roof of their homes.

So to answer the question I asked all summer, I really don't know, but if it wasn't for the Romans, horticulture and landscaping wouldn't be nearly as popular as it is today.

Midterm Essays

Essay 3

Homer was not a rhetorician, and neither the Iliad nor the Odyssey are rhetorical treatises.  However, the works of Homer still have a profound impact on the discovery and development of the history of rhetorical use and practice. 

The five canons of rhetoric include invention, arrangement, style, memory, and delivery.  In Homer's epics, we can find examples of each:

Invention

Invention is commonly categorized as finding something to say, or the content of the speech.  Embedded in Homer's writings are numerous examples of individuals seeking to compel other persons or parties to take action, an example being in the Iliad when Odysseus attempts to persuade Achilles to let the army eat before they go to war.

Arrangement

While Homer's stories are not arranged similarly to a classic oration (i.e. introduction, statement of facts, division, proof, refutation, conclusion), we can find aspects of arrangement, such as the appeal to pathos at the conclusion of the Iliad where the Trojans light Hector's pyre at the end of the tenth day.

Style

Ideas are constantly artfully expressed in Homer's poetry, through means of rhyme, meter, and a plethora of literary devices.  A personal favorite is in the Odyssey where Odysseus and his men blind the cyclops.  Listen to the beautiful use of similes!  "As a blacksmith plunges a glowing ax or adze, in an ice-cold bath and the metal screeches steam, and its temper hardens - that's the iron's strength -, so the eye of the Cyclops sizzled round that stake!"  


Memory and Delivery

Perhaps what made Homer's epic poems last for so long is that, throughout time, they were memorized and delivered.  Each giver of the speech had his own liberty in expressing the ideas and stories as he felt they should be conveyed.  This impacted the overall appeal to the audience.

Although Homer's writings are not rhetorical treatises, others have come along and found the rhetorical elements nested subtly between the lines of his works, shaping the history of rhetoric.   

Essay 5

In ancient Greece, politics was the beating heart of the social atmosphere.  To not participate in organized madness that is local government was equivalent to spitting in the face of public virtue.  Politics has been defined by dictionaries and encyclopedias as "the practice and theory of influencing other people" or "the use of intrigue or strategy".  Rhetoric, or the art of persuasion, has as very close relationship with politics, especially in the ancient Greek culture.

One example is the iconic story of Corax and Tisias.  In this story (legend or factually based, we cannot be sure), we see rhetoric as a techne, something that can be bought and sold.  Corax taught Tisias the art of rhetoric with the intention that he would use it in the courts of law.  Little did he know that decision would come back to haunt him...  Nonetheless, at that time, rhetoric was a skill desired by the up-and-coming generation.  The ability to accuse or defend and exhort or dissuade in the public courts was vital to gaining influence and position in the legislature. 

Another example is the Encomium of Helen, where Gorgias employs his rhetorical knowledge in attempt to capture the attention of political audiences and boost his standing in the polis.  Although he stated his efforts were merely to amuse and not to convince, in presenting a carefully crafted case to defend the infamous Helen of Troy, he successfully showcased his understanding of rhetorical principles.  

The brilliant Greek philosopher Pluto wrote a dialogue titled The Republic where he encompassed his ideas of the makings of a just and good society/city-state.  In this classic work, we see strong evidence of rhetorical devices typical of Socratic thinkers.  His rhetorical masterpiece has persuaded and influenced the minds of political theorists centuries after its publication.  

Rhetoric and politics in ancient Greek are tied closely together.  Without successfully employing the use of rhetoric in thinking and analyzing the political spectrum, they would not have made the advancements they did in the creation and execution of government.

Lists, Lists, Lists, and Lists

When the general authorities for the Church of Jesus Christ of Latter-day Saints speak at general conference, they hope to motivate and inspire listeners around the world to better live the gospel of Jesus Christ.  Therefore, they hope we will not only listen to their prepared messages, but also remember and act on what they teach.  One way speakers help listeners remember the content of their speech is to arrange their message in the form of a list.  Many of us have been taught growing up that the easiest way to organize and remember information (whether it be homework to be completed, groceries needed at the store, or a personal plan for improvement, etc.) is to make a list.  It is a form we are familiar with and comfortable using.



In the recent October conference, Elder Robert D. Hales of the Quorum of the Twelve Apostles gave a talk in which he addressed the youth and young single adults around the world.  He spoke of problems people of the rising generation face, including incurring debt and dating/marriage crises.  Elder Hales directly delivered wonderful advice and counsel to those he aimed to address.  Being a young single adult, I paid close attention to his wise remarks.  A few days later, his words are still fresh on my mind, and the sound counsel he gave continues to expand my understanding and influence me for good.  Why are his ideas so easy to hold in remembrance?  They were framed in tidy lists.

Here is a list of the lists he used:
1.) A list of scriptural accounts about a person or a group of people fleeing from evil.
2.) A list of sources we can turn to for guidance and direction.
3.) A list of questions we should ask ourselves to determine if he or she is "the one".
4.) A list of qualities we should strive to develop in order to be worthy of "the one".
5.) A list of blessing we will receive if we follow his counsel.

Elder Hales arranged his information in a simple, easy-to-remember format that subtly persuaded me to subconsciously remember all his words.

Yes, Mom, I'm Fine

I loved my mission!  But I didn't love writing about it.  Not only did I struggled to follow prophetic counsel to keep a daily journal, but I had a hard time satisfying my eager family through my meager weekly emails.  Reflecting back, here are some of the top reasons why trying to communicate with my family once a week via email was, at times, the most frustrating part of my week.

1.) I served in Hong Kong, therefore I was called to speak Chinese.  As many returned missionaries know, many words in foreign languages don't translate directly into English.  When striving to describe the culture/food/natives to my family, I often became discouraged by the lack of clarity in which I conveyed my impressions and experiences.  For example the word 麻煩 (mah faahn) is understood by all Chinese speakers, but somehow saying "troublesome" doesn't really express what I wanted to say.




2.) It is very difficult (at least for me) to write about powerful, spiritual experiences.  There is a tone of sacredness about them, and I feel for another person to truly grasp the feelings I felt witnessing those moments of commitment, repentance, and spiritual rebirth, they'd need to see in my eyes and hear in my voice the impact in made on me.  

3.) I had a desire to be honest with my family out of love for them, but also a sense of responsibility to not report private or unnecessary details.  Whether it was the health of a companion, a traumatic event that occurred, or the past life of an investigator or less-active member, my parents could always tell that there was more to the story from the subtle indications I did give, however, I never conceded to inform them anymore than I deemed necessary.
  
My family still loves me, as evidenced by the fact they were waiting at the airport when I arrived, but they, and I, were frustrated on both ends trying to communicate once a week for two years through writing emails.  A thirty minute phone call twice a year was appreciated, and it made me realize the difference oral interaction can make.

 

Electra Dummed Down: I Finally Understand!

Since I did not have the opportunity to watch the live performance of Sophocles' Electra, I listened to the BBC Radio dramatized version of Electra.

I first began to read the text of the play, but I had difficulty following the action.  To me, the language used is eloquent and pleasing to the ear.  However, it is also old fashioned and unfamiliar to me, and eventually I became frustrated and disenchanted with the story.  I decided to listen to the radio version while I read the text, and the combined effort gave me a much more satisfying experience.  The modern language that flowed into my ears helped me keep up with what was going on, while simultaneously following the words on the page with my eyes still let me appreciate the originality of the ancient text. 

What impressed me the most about listening to BBC Radio's dramatized version was how the delivery of the presentation kept me engaged in the story even though I couldn't visually observe the occurring action.  Here are two of the observations I made about how the voice actress who played the role of Chrysothemis applied delivery, one of the "canons" of ancient rhetoric, to develop her character and enhance the overall presentation:

1.) She sounded like the young, innocent little sister.  I got this impression not from the dialogue but from her voice.  A few key moments that gave me this impression are, first, when she sounded scared to disappoint her mother, and second, when she excitedly announced her belief that Orestes is still alive after returning back from her father's grave.  In both instances (she could have been saying anything) her voice painted a picture in my mind of a naive, youthful, adolescent female.

2.) The voice actress did a great job of adding in exasperated (but not over-the-top) sighs, whining, tears, and other expressions of emotion to add description to a story I couldn't see.  She helped me feel what she was feeling just from her expressions of sadness and self-pity.

I would love to hear from those who had the chance to go to the play whether Chrysothemis was similarly represented, or if the live actress demonstrated a different Chrysothemis than I encountered. 

Bad Weather to Talk About Death

Due to the recent downpours I have been walking through each time I leave a building on campus, this post by Courtney B caught my attention.

Her analysis included pointing out the different audiences Pericles addressed: the general citizens of Athens, the parents, the brothers and sons, and (briefly) the widows of the fallen soldiers.  It is my wish to build upon and refine what she discovered, specifically drawing attention to the different persuasive appeals employed and how Pericles observed decorum. 

In this epideictic oratory, Pericles appeals to ethos when addressing the general audience.  He seeks to establish the credibility of  his speech by brilliantly referencing the greatness of Athens.  When he first focuses in on a smaller audience, the parents, he changes tone and appeals more to pathos, speaking of the possible emotions they may be feeling and reminding them their sons died honorable deaths.  Then, when addressing the brothers and sons, he again changes and this time appeals more to logos, simply and logically explaining that they have a great task ahead and standard to live up to.  Finally, he gives some borderline sexist advice to the widows to "not be inferior" (which was completely acceptable to say in that time period).



The second half of my post is dedicated to examining the audience Thucydides intended to address in writing his account of the Peloponnesian War, and how it influenced the genera causarum he chose to use.  Thucydides, commenting on his own writings, stated, "I have written my work, not as an essay which is to win the applause of the moment, but as a possession for all time."  A legislative oratory, for many reasons, would be unfitting for the task at hand to record history since history is about the past.  However, if the intended audience was the rest of mankind, he also couldn't write a judicial oratory, lest he be proved wrong, and his work discarded.  This is my reasoning for why he chose to write a epideictic oratory.