PREFACE

The word "rhetoric" has been used alternately with positive or negative connotations throughout history. In fact, this is still the case even in our enlightened age. Today most people are familiar with the positive use, as seen in the phrase "rhetorical question," but many are also familiar with the negative suggestion of the phrase "party rhetoric." These differing connotations to the word "rhetoric" indicate a long standing disagreement about the role of rhetoric. Whether rhetoric is manipulation or a respectable academic discipline/art is a question going back to the Golden Age of Greece, and a difference in answers between Plato and Aristotle. Plato wanted to lump rhetoric with sophistry, while Aristotle wanted to call it the perfect antidote to sophistry.

But what is rhetoric, anyhow? The question of how to define the word is at the center of this debate. In the dialogue Gorgias, Socrates, speaking for Plato, defined rhetoric as "the art of persuasion," and then went on to argue that persuasion is really no art at all. Aristotle, in On Rhetoric, insisted that rhetoric is the counterpart to dialectic (logic) and a legitimate art--in fact, the art of finding the possible means of persuasion in reference to any given situation.

Aristotle’s definition is the foundation for the Art of Classical Rhetoric, and the foundational definition for the study of rhetoric in this book. Throughout the course we will be studying from various perspectives the two elements of this definition—1) the rhetorical situation, and 2) the possible means of persuasion.

Broadly speaking, our study of rhetoric will cover the basic theory of Classical Rhetoric, especially as set forth in Ad Herennium, although much edited and amended. As we progress from the origin and definition of rhetoric through the five canons the general anatomy of communication will constantly be reappearing from different angles. Many of the lessons of rhetoric bridge the apparent gap between beauty and truth, as they outline the principles that underlie aesthetic quality and are at the same time overwhelmingly concerned with communicating a cogent and sound message. Rhetoric is the last stage of the classical Trivium and is indeed its capstone.

Because of its length this course can only be the start of a lifetime of application. The theory of rhetoric surveyed here must be practiced and good rhetoricians imitated to make this study truly worthwhile. In other words, this course ought to be the beginning of a lifelong pursuit of effective and beautiful communication -- but it is only a beginning.

One final comment: It is a self-evident truth that Christians ought to place a high value on effective communication. Isn’t the whole story of redemption itself centered around revelation and communion? Christ is the revelation of God to us and the sacrifice that makes communion between man and God possible again. Revelation is the communication of God’s greatness and His mercy. In it we learn of truth and of beauty, and by what it has to teach us we learn how we are returned to our communion with Him.

THIS COURSE

This course takes the best and most basic foundations of classical rhetorical theory and presents it systematically in 17 chapters or lessons. The course is designed to be studied at the rate of one lesson a week. When the course has been completed the student should have the foundational information necessary to go on to further studies on rhetoric, or to begin a lifetime of rhetorical practice.

The Theory of rhetoric is the specific focus of these lessons. I mix in many practical tips as we go; however, this course is primarily designed to give the student a grid or framework for constructing and evaluating rhetoric. This will allow him to improve his own communication abilities and to evaluate the rhetoric of others more effectively.

Theory is the study and systematization of the different parts of rhetoric as considered in the abstract. The foundation of theory is definition. So, we begin by setting forth the definition of rhetoric. Since we are trying to teach the art of finding the possible means of persuasion in reference to any given situation we can divide our study of theory into two main parts. First, the rhetorical situation: or the relationship between a speaker, message, and audience. Second, the possible means of persuasion. It is under the means of persuasion that we consider the Canons of Rhetoric: Invention, Arrangement, Style, Memory, and Delivery. Under each of these headings I consider many different variables on the backdrop of a few foundational principles. The interplay between the rhetorical situation and the means of persuasion forms the basic framework within which the questions of rhetoric will be asked and answered.

However, in order to master rhetoric the student will have to exercise himself/ herself in what is called in rhetoric, Imitation and Practice, as well. The author of the rhetorical treatise Ad Herennium tells us that there are three main means of attaining proficiency at rhetoric: Theory, Imitation, and Practice. I cannot stress these three elements too much. Theory, Imitation, and Practice work together, and skillful rhetoric itself is impossible without instilling habits for each. These three elements are the means for attaining proficiency at almost anything—it seems like they are even rooted in God’s Trinitarian nature.

Imitation is the most common means for developing skill in rhetoric. The reason behind this method of learning is that "you become like the company you keep." Those who spend time with great men and great communicators, whether in person or in books, will become like them. Those who spend time with Beavis and Butthead will communicate like them. Accompanying this course is a list of suggested readings. You should spend at least 20 minutes a day reading good rhetoric. The kind of material can vary widely. Read C. S. Lewis one day and the next pick up some Jane Austen. The Book of Psalms is a good place to start. Often the most effective rhetoricians we can learn from live on our shelves. Imitation and Theory work together to make the student familiar with great rhetoric, its parts and the tools for producing it.

There is a sense in which every time a student opens his mouth he is practicing his rhetorical skills. Practice is where the rubber meets the road. This is where we show that we have made the Theory and Imitation practical. Sometimes this will take the form of correctly analyzing someone else’s rhetoric, but most often it means correcting and improving our own communication skills. While this introductory course doesn’t drill you in practice, you can still begin to put your rhetorical knowledge to work immediately in everyday situations. And as you progress and learn more of the details of rhetoric you will probably even come to a time when the theory of rhetoric is so thoroughly assimilated into your practice that you only think about it when you have to. Meanwhile, the Rhetoric II course is designed to exercise you in Practice, while you learn some of the details of Invention and the further application of rhetorical theory.

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