I, however, call on our Christians as individuals and as communities to open their eyes to the needs of their neighbours
5.1 Logos-based devices
5.1.3 Definitions supporting the theses ofarguments
A definition is a statement or an explanation of the meaning of a term. It is the settingof the boundaries or specifications of a term to make it distinct from other terms.Definitions constitute an important rhetorical device as they enable the speaker/writer to establishcommon grounds with the listener/reader for argument. Perelman (1969) describes definitions as human agreements about how words should be used.
Definitions give directions to arguments, as the definer tends to choose the definition that better supports his goal. A term or situation can be defined in different ways depending on the argumentative goals of the speaker/writer. In the view of Schiappa (2003), the act of definition is an act aimed at imposing a particular perception of the world on the recipients of the definition. According to him, when a personaccepts a definition, he accepts also the evaluation and perspective it imposes on reality,and the course of actions and decisions it implies.
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Definitions are used by the bishops in their pastoral letters as a rhetorical device to support the thesis of their arguments.In text 15, for example, Christian faith is defined in line with the argument of the bishop in the pastoral letter:
Text 26:
The Christian faith is more than a persuasion of the mind to accept or rely on a certain truth. It is primarily a conversion of souls to accept the Spirit of God through Christ, live in the truth of such acceptance and bear fruit of such acceptance in order to convert the world for an ultimate paradise/heaven. (OEO, p.6)
The definition of the Christian faith given here is not denotative. It is rather argumentative as it supports the thesis of the bishop‘s pastoral letter which is that true faith produces good works.
The bishop first presents the existing general definition, which the audience is familiar with, as inadequate, and then gives the one that supports his thesis. The aim of this definition is to influence the existing knowledge and understanding the audience may have about Christian faith, and consequently their attitude to it.The audience are now expected to see Christian faith as both belief and action rather than as belief only. This is a persuasive device aimed at securing compliance with the bishop‘s message of faith and good works.
The use of definition to support the thesis of the bishops‘ argument in relation to repentance is seen in text27:
Text 27:
…holiness does not require some kind of extraordinary existence possible for a few uncommon heroes. Holiness demands the fidelity of each Christian to his/her vocation…Christian holiness contributes to human progress by showing the people of our times the proper scale of values and the supremacy of light over darkness, life over death and eternity over time. (GCTR, p.19)
The concept defined here is holiness. The definition is contrary to the established meaning of holiness which the audience is familiar with. Holiness is generally seen to denote sacredness, sanctity, perfection, moral purity or absence of sin or any form of defilement.As such it is considered to be beyond the reach of ordinary man. However, its definition by the bishop takes a different angle. It is defined in terms of fidelity to vocation, human progress, and exemplary
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Christian life. These are the qualities the bishop wants the audience to imbibe as they strive towards repentance and holiness.The definition is thus persuasive.
Also, to support the thesis of his argument on love, the bishop adopts a definition of love different form its general denotative meaning, as exemplified by text 28:
Text 28:
Love of neighbor means seeing the image and likeness of God in my fellow human being, seeing him or her with and through the eyes of God. Love of neighbor is recognizing and respecting the uniqueness and otherness of the person of the neighbor as a human being and an image of God. Itis, in effect, seeking and willing the good of the person(LALG, pp.37-38).
Inthis text, love of neighbour is defined in terms of the expectations of the bishop from the audience. It is defined in terms of the goal the bishop wants to achieve with the pastoral letter, that is to persuade the audience to allow love to rule their relationship with their fellow human being.In the first sentence, the definition is personalized to make the audience see love as a responsibility, a debt they owe their neighbour.When a person sees the image of God in his fellow human being, he is bound to respect and love him/her. The intention of the bishop is to use this definition to influence the audience‘s understanding of love for neighbour and elicit the expected response.
In text 29, religion is defined in a way that suits the bishop‘s purpose, which is, to persuade the audience to remain loyal to the Roman Catholic Church:
Text 29:
Religion is not a question of making God an instrument of satisfying a person‘s needs. Religion is a person‘s complete submission to the Truth, to the will of God…the truth is: ― For it is through Christ‘s Catholic Church alone, which is the all-embracing means of salvation, that the fullness of the means of salvation can be obtained‖
(Unitatis redintegratio, no.3) (FFF, p.60).
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The bishop first refutes the erroneous view of religion as an instrument of meeting one‘s needs, a conclusion drawn from the way people practise religion. However, his own definition is far from being objective. He tilts it towards his own religious affiliation: the Roman Catholic religion, in order to achieve his persuasive intention on the audience. He defines religion as submission to theTruth, and theTruth,to him, is the idea that the Catholic Church is the all-embracing means of salvation. The definition is meant to elicit from the audience a favourable attitude towards the Roman Catholic Church, an attitude that will facilitate loyalty. After all, Christians would want to identify with a Church that leads people to salvation.
The foregoing shows that the Roman Catholic bishops have used definitions in their pastoral letters as a rhetorical device to project the thesis of their arguments so as to influence the attitude and actions of their audience.